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Kriyāyogasāra-khaṇḍa · Chapter 25

Chapter 25

Unit 692 of 693Kriyāyogasāra-khaṇḍa · Chapter 25Kriyāyogasāra-khaṇḍa · Chapter 251 source entries

Kriyāyogasāra-khaṇḍa · Chapter 25

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जैमिनिरुवाच- भूय एव महाभाग तुलस्याः पापनाशनम् । अतिथेः पूजनस्यापि माहात्म्यं ब्रूहि विस्तरात् १। सूत उवाच- ततो व्यासो महातेजास्तुलस्या द्विजसत्तम । माहात्म्यं वक्तुमारेभे शृण्वतां पापनाशनम् २। व्यास उवाच- इयं साक्षान्महालक्ष्मीस्तुलसी भगवत्प्रिया । तस्मादिमां न पश्यंति वृक्षज्ञानेन जैमिने ३। सदैव तुलसीं मर्त्यो यथैव भुवि सेवते । तथैव सेन्द्रा विबुधाः सेवंते तं सुरालये ४। परब्रह्मस्वरूपेयं तुलसी यत्र तिष्ठति । तत्रैव कुशलं सर्वं सुदृढं प्रोच्यते मया ५। प्राप्नोति मृत्युकाले यस्तोयं पातकवानपि । तुलसीपत्रगलितं स याति हरिसन्निधिम् ६। तुलसीमृत्तिकापुण्ड्रं यो मृत्युसमये वहेत् । स मुक्तः सकलैः पापैः पुरं गच्छति चक्रिणः ७। यस्य स्यात्तुलसीपत्रं मुखे शिरसि कर्णयोः । मृत्युकाले द्विजश्रेष्ठ तस्य स्वामी न भास्करिः ८। पवित्रनामा सुमतिर्बभूव परमार्थवित् । बभूव ब्राह्मणी तस्य बहुला नाम धारिणी ९। सद्वंशप्रभवा साध्वी पतिसेवापरायणा । अनपत्यपतिर्नाम तत्रैकोस्ति द्विजोत्तमः १०। सख्यं तेन पवित्रोऽसौ चकार द्विजसेविना । ततोऽनपत्यपतिना कथालोभेन सत्तमः ११। उपविष्टः पवित्रोऽसौ स्नेहादेकवरासने । तत्रांतरे महातेजा लोमशो नाम स द्विजः १२। कथयंतौ कथाश्चित्राः समागत्य ददर्श तौ । अथ तं लोमशं विप्रं विप्रावुत्थाय पीठतः १३। पाद्यार्घ्याचमनीयाद्यैः पूजयामासतुश्च तौ । सुप्रीतो लोमशस्ताभ्यां नारायणपरायणः १४। उवास ब्राह्मणश्रेष्ठ आसने कीर्तयन्हरिम् । आसनस्थं महात्मानं लोमशं तं कृताञ्जलिम् १५। पवित्रानापत्यमुनी भक्त्या प्राहतुर्लोमशम् । भगवन्सर्वधर्मज्ञ त्वत्पादयुगलैर्नृभिः १६। सद्भिर्ग्राह्यैराश्रमोऽयं पूतोऽभून्नूनमावयोः । कृतानि यानि पापानि आवाभ्यां मोहतः पुरा १७। तानि सर्वाणि नष्टानि त्वत्पादयुगदर्शनात् । भवान्नारायणः साक्षात्पूजनीयोऽमरैरपि १८। सम्यक्ते पूजनं कर्तुं किमावां मानुषौ क्षमौ । अतिथेर्या कृता पूजा तेऽस्माभिर्निजशक्तितः १९। अनया भव सुप्रीतः क्षमस्व दोषमावयोः । इत्युक्त्वा तौ महात्मानौ तस्यागंतोः पदद्वये । निपेततुर्द्विजश्रेष्ठ वयस्यौ गृहमेधिनौ २०। व्यास उवाच- ततो भक्त्या सुसंतुष्टो लोमशो विदुषांवरः । युवां विनयिनां श्रेष्ठौ द्विजाग्र्यौ धर्मतत्परौ २१। आप्यायितोऽस्मि सुतरां युवयोर्विनयोक्तिभिः । साक्षाद्ब्रह्मा शिवो विष्णुरतिथिः प्रोच्यते बुधैः २२। तस्मिन्नेतावतीभक्तिर्युवयोरस्तु मङ्गलम् । आराधितोऽस्म्यहंसम्यगतिथिर्भूरिभोजनैः २३। व्यास उवाच- तत उत्थाय तौ विप्रौ तत्पादकमलद्वये । भूयोऽपि तं नमस्कृत्य प्राहतुर्लोमशं मुनिम् २४। ब्राह्मणावूचतुः ब्रह्मन्नतिथिपूजाया माहात्म्यं वक्तुमर्हसि । यां कृत्वा प्राप्यते मुक्तिर्दुःखलभ्यापि मानवैः २५। कोऽतिथिः प्रोच्यते लोके तस्य पूजा च कीदृशी । आतिथेयोऽतिथिश्चेमौ लभेते कामुभौ गतिम् २६। लोमश उवाच- वानप्रस्थो ब्रह्मचारी भिक्षुश्चैषां प्रपूजनात् । निरुच्यते गृहं श्रेष्ठमाश्रमेषु चतुर्ष्वपि २७। चतुराश्रममध्येषु प्रधाना गृहिणो मताः । तैश्चातिथीनां कर्तव्या पूजा भक्तिसमन्वितैः २८। गृहिणां परमो धर्मः प्रोक्तश्चातिथिपूजनम् । आश्रमाचारतोऽभ्रष्टास्ततस्ते गृहिणो मताः २९। वंहत्यतिथिपूजायां दक्षतां गृहिणो यदि । तदा प्रयोजनं तेषां किमन्यैः पुण्यकर्मभिः ३०। यस्य न श्रूयते नाम न च गोत्रं न च स्थितिः । अकस्माद्गृहमागच्छेत्सोऽतिथिः प्रोच्यते बुधैः ३१। ब्राह्मणाः क्षत्रिया वापि वैश्या वा वृषलास्तथा । गृहागताः पूजिताश्च विष्णुवत्तत्त्वदर्शिभिः ३२। चाण्डालप्रमुखा येऽन्ये हीनवर्णसमुद्भवाः । विष्णुवत्पूजितव्यास्ते पाद्यार्घ्यैर्भूरिभोजनैः ३३। समागतेष्वतिथिषु प्रयाणं कुरुते गृही । अपि स त्वरया दद्यात्पाद्यार्घ्यादीनि च द्विजः ३४। कुर्याच्च कुशलं प्रश्नं वचनैः कोमलाक्षरैः । कारयेद्भोजनं वापि दिव्यरत्नैर्मुदा गृही ३५। सुखदे मन्दिरे तस्य शयनं कारयेद्बुधः । प्रातर्जिगमिषुं दृष्ट्वा तमायांतं विवर्जयेत् ३६। यदि कर्मविपाकेन गृही भवति वित्तवान् । अतिथ्येनातिथिः पूज्यस्तदहं वच्मि सत्तमौ ३७। समागतेष्वतिथिषु भक्त्या दद्यात्तृणादिकम् । तृणाभावेन वै ब्रूयाद्भूमौ तिष्ठेति भक्तितः ३८। पादप्रक्षालनार्थं तुदद्यादुदकमुत्तमम् । अतो मधुरया वाचा पृच्छेच्च कुशलादिकम् ३९। फलादिकं ततो दद्याद्भक्त्या भोजनहेतवे । तदभावेन मतिमान्मुदा विप्र प्रकाशयेत् ४०। वदेच्चाहं महापापी दरिद्र प्रवरोऽतिथे । कर्त्तुमिच्छामि भक्तिं ते दैवतंत्रंविरोधकम् ४१। अनेन विधिना दीनः सत्यक्त्वातिथिपूजनम् । स्वाचारपतितो नान्यो यथोक्तं फलमाप्नुयात् ४२। अनर्चितोऽतिथिर्यस्य गच्छेद्वै गृहिणो गृहात् । जन्मकोट्यर्जितं पुण्यं तस्य गच्छति संक्षयम् ४३। एक एवातिथिर्येन भक्तिभावेन पूज्यते । हरेत्तस्य हरिः सद्यो पातकं कोटिजन्मजम् ४४। सत्यं वच्मि हितं वच्मि दृढं वच्मि प्रयत्नतः । विनातिथिसपर्याभिर्गृहिणो नास्ति वा गतिः ४५। सत्यं सत्यं पुनः सत्यमागंतुपूजया विना । गतिर्नास्त्येव नास्त्येव नास्त्येव गृहिधर्मिणाम् ४६। ज्ञातिधर्म इति ख्यातो वल्लभो द्वापरे युगे । बभूव सर्वधर्मज्ञस्तस्य श्रीवल्लभाह्वया ४७। तेन सर्वाणि कर्माणि कृतानि ज्ञातिसेविना । सौराष्ट्रे वसतिं चक्रे तया सह सभार्यया ४८। तत्र दुर्ग्रहसंचाराद्द्वादशाब्दं च वासवः । न ववर्षांबु तेनासीद्दुर्भिक्षं सुमहद्द्विजौ ४९। तस्मिन्महति दुर्भिक्षे लोकास्तद्देशवासिनः । बभूवुर्दुःखिताः सर्वे मर्यादामपि तत्यजुः ५० 7.25.50। ज्ञानभद्रो महायोगी युगे द्वापर संज्ञके । दुर्भिक्षहृतसंपत्तिर्बभूवात्यन्तदुःखितः ५१। क्षुधाकुलान्सुतान्दृष्ट्वा दारांश्च द्विजसंमतौ । फलमूलादनार्थाय जगामोत्पत्यकां गिरेः ५२। गिरेरुपत्यकाप्रांते चिरायुः स बुभुक्षितः । कूष्माण्डफलमेकं च लेभे ब्राह्मणसत्तमौ ५३। समादाय फलं तच्च हर्षितोऽसौ निजालयम् । जवैर्जगाम विप्रेन्द्रो ज्ञानभद्रो महायशाः ५४। एतस्मिन्नन्तरे विप्र मेघैर्न्नीलपदैरिव । आवृते गगने वृष्टिर्महासारैर्बभूव ह ५५। स मुनिश्च तया वृष्ट्या प्लाविताखिलविग्रह । वनाद्वनचरः कश्चिच्छीतार्तश्चाययौ गृहम् ५६। दृष्ट्वातिथिं तु शीतार्तं ववंदे शिरसा ततः । ददौ तृणासनं भक्त्या तस्मै पाद्यादिकं ततः ५७। ततो मधुरया वाचा तेनैवातिथिना सह । तस्थौ स्वस्थेन मनसा प्रज्ञालापं प्रकुर्वता ५८। गृहिण्या सह गोपेन स्वामिसेवा सुदक्षया । ततः कूष्माण्डकं नव्यं पक्वमत्यंत यत्नतः ५९। संप्राप्य हर्षिता साध्वी ददौ भागं विधाय सा । अथासौ दुर्बलो गोपो दिनविंशमुपोषणात् ६०। आतिथेयो महाभागं ददौ चातिथये मुदा । ततस्तद्गृहिणी साध्वी स्वामिभक्तिपरायणा ६१। ददौ सा पतितं भागं तस्मै चातिथये मुदा । अथातिथेस्तयोस्तत्र दंपत्योः सुमहात्मनोः ६२। अभूद्भागद्वयं भुक्त्वा सुप्रीतो द्विजसत्तम । विष्णुवत्पूजितस्ताभ्यां सोऽतिथिर्दृढभक्तितः ६३। विश्रामं रात्रौ तत्रैव प्रातः स्नात्वा चिरं ययौ । गतैवमुपवासेन दिनानामेकविंशतिः ६४। दंपती तौ महात्मानौ पंचतां ययतुस्ततः । तेन पुण्यप्रभावेण दंपती तौ महाशयौ ६५। प्रापतुर्विष्णुसायुज्यं दुर्ल्लभं योगिनामपि । तयोः पुण्यप्रभावेण विहितातिथिपूजया ६६। तस्मिन्राज्ये तु दुर्भिक्षं विनष्टमभवत्ततः । अत्यंतसुखिनोलोकाः शोकव्याधिविवर्जिताः ६७। धनधान्यादिसम्पन्ना बभूवुर्धर्मतत्पराः । विनष्टा दस्यवस्तत्र नृपोऽभूल्लोकपालकः ६८। निजाचाररतालोका जलदाः कामवर्षिणः । पूर्वजाः कोटिपुरुषास्तथैवापरजास्तयोः ६९। तेनैव कर्मणा मुक्तिं जग्मुः पापविवर्जिताः । निर्दोषा धनसंपन्नाः सर्वलोकैकपूजिताः ७०। शोकव्याधिविहीना च ववृधे संततिस्तयोः । लोमश उवाच- आगंतुपूजामाहात्म्यं सेतिहासं मयोदितम् ७१। युवयोः प्रीतयोर्विप्रौ किमन्यच्छ्रोतुमिच्छथ । व्यास उवाच- इति ब्रुवति वै तस्मिँल्लोमशे तपसां धने ७२। कालग्रस्तः कृष्णआखुस्तत्रोत्तस्थौ बिलान्निजात् । तमुत्थितं बिलात्कृष्णमूषकं क्रोधविह्वलः ७३। पवित्रस्तत्र चोत्तस्थौ वदन्निति मुहुर्मुहुः । अयं पापाशयो दुष्टो मूषको निशि चाश्रमम् ७४। खनते तीक्ष्णदंतौघैर्गृहद्रव्यं च कृंतति । सर्वेषामेव वर्णानां कृपा श्रेष्ठा प्रकीर्तिता ७५। सा च सर्वेषु कर्तव्या न च दुष्टेषु जंतुषु । इत्युक्त्वासौ मूषिकं तं द्विजश्रेष्ठ कृतैनसम् ७६। नाराचेनातितीक्ष्णेन प्राप्तकालं जघान ह । स्रवच्छोणितधाराभिः प्लाविताङ्गः स मूषकः ७७। पपात भूमौ विप्रर्षे व्यथया हतचेतनः । आखौ निपतिते तस्मिन्दयालुर्द्विजसत्तमः ७८। हाहाकारं ततः कृत्वा समुत्तस्थौ जवेन सः । निजकर्णात्समानीय तुलसीपत्रमुत्तमम् ७९। तस्याखोर्वदने शीर्षे कर्णयोश्च प्रदत्तवान् । मातस्तु तुलसीदेवि गोविन्दह्लादकारिणि ८०। अस्याखोः कृतपापस्य कुरु त्वं गतिमुत्तमाम् । इत्युक्त्वा सद्विजश्रेष्ठ सर्वलोकोपकारकः ८१। हरेनारायणानन्त इत्युच्चैरकरोद्ध्वनिम् । तुलसीपत्रसंस्पर्शान्मूषको वीतकल्मषः ८२। श्रवणाद्धरिनाम्नश्च मुक्तोऽभूद्भवबंधनात् । ततो दूता महाविष्णोः सर्वलक्षणसंयुताः ८३। आजग्मुः सुरथैः शीघ्रं नेतुं तं गतकल्मषम् । समारुह्य रथं दिव्यं विष्णुदूतगणैर्वृताः ८४। जगाम परमं स्थानं मूषको द्विजसत्तम । युगकोटिसहस्राणि स्थित्वा नारायणाश्रमे ८५। ज्ञानमासाद्य तत्रैव मोक्षमाखुर्जगाम सः । व्यास उवाच- माहात्म्यं तुलसीदेव्याः कथितं ते द्विजोत्तम ८६। इदानीं ब्रूहि किं श्रोतुं महाभाग त्वमिच्छसि ८७। इति श्रीपद्मपुराणे क्रियायोगसारे पंचविंशोऽध्यायः २५ ।

jaiminiruvāca- bhūya eva mahābhāga tulasyāḥ pāpanāśanam | atitheḥ pūjanasyāpi māhātmyaṃ brūhi vistarāt 1| sūta uvāca- tato vyāso mahātejāstulasyā dvijasattama | māhātmyaṃ vaktumārebhe śṛṇvatāṃ pāpanāśanam 2| vyāsa uvāca- iyaṃ sākṣānmahālakṣmīstulasī bhagavatpriyā | tasmādimāṃ na paśyaṃti vṛkṣajñānena jaimine 3| sadaiva tulasīṃ martyo yathaiva bhuvi sevate | tathaiva sendrā vibudhāḥ sevaṃte taṃ surālaye 4| parabrahmasvarūpeyaṃ tulasī yatra tiṣṭhati | tatraiva kuśalaṃ sarvaṃ sudṛḍhaṃ procyate mayā 5| prāpnoti mṛtyukāle yastoyaṃ pātakavānapi | tulasīpatragalitaṃ sa yāti harisannidhim 6| tulasīmṛttikāpuṇḍraṃ yo mṛtyusamaye vahet | sa muktaḥ sakalaiḥ pāpaiḥ puraṃ gacchati cakriṇaḥ 7| yasya syāttulasīpatraṃ mukhe śirasi karṇayoḥ | mṛtyukāle dvijaśreṣṭha tasya svāmī na bhāskariḥ 8| pavitranāmā sumatirbabhūva paramārthavit | babhūva brāhmaṇī tasya bahulā nāma dhāriṇī 9| sadvaṃśaprabhavā sādhvī patisevāparāyaṇā | anapatyapatirnāma tatraikosti dvijottamaḥ 10| sakhyaṃ tena pavitro'sau cakāra dvijasevinā | tato'napatyapatinā kathālobhena sattamaḥ 11| upaviṣṭaḥ pavitro'sau snehādekavarāsane | tatrāṃtare mahātejā lomaśo nāma sa dvijaḥ 12| kathayaṃtau kathāścitrāḥ samāgatya dadarśa tau | atha taṃ lomaśaṃ vipraṃ viprāvutthāya pīṭhataḥ 13| pādyārghyācamanīyādyaiḥ pūjayāmāsatuśca tau | suprīto lomaśastābhyāṃ nārāyaṇaparāyaṇaḥ 14| uvāsa brāhmaṇaśreṣṭha āsane kīrtayanharim | āsanasthaṃ mahātmānaṃ lomaśaṃ taṃ kṛtāñjalim 15| pavitrānāpatyamunī bhaktyā prāhaturlomaśam | bhagavansarvadharmajña tvatpādayugalairnṛbhiḥ 16| sadbhirgrāhyairāśramo'yaṃ pūto'bhūnnūnamāvayoḥ | kṛtāni yāni pāpāni āvābhyāṃ mohataḥ purā 17| tāni sarvāṇi naṣṭāni tvatpādayugadarśanāt | bhavānnārāyaṇaḥ sākṣātpūjanīyo'marairapi 18| samyakte pūjanaṃ kartuṃ kimāvāṃ mānuṣau kṣamau | atitheryā kṛtā pūjā te'smābhirnijaśaktitaḥ 19| anayā bhava suprītaḥ kṣamasva doṣamāvayoḥ | ityuktvā tau mahātmānau tasyāgaṃtoḥ padadvaye | nipetaturdvijaśreṣṭha vayasyau gṛhamedhinau 20| vyāsa uvāca- tato bhaktyā susaṃtuṣṭo lomaśo viduṣāṃvaraḥ | yuvāṃ vinayināṃ śreṣṭhau dvijāgryau dharmatatparau 21| āpyāyito'smi sutarāṃ yuvayorvinayoktibhiḥ | sākṣādbrahmā śivo viṣṇuratithiḥ procyate budhaiḥ 22| tasminnetāvatībhaktiryuvayorastu maṅgalam | ārādhito'smyahaṃsamyagatithirbhūribhojanaiḥ 23| vyāsa uvāca- tata utthāya tau viprau tatpādakamaladvaye | bhūyo'pi taṃ namaskṛtya prāhaturlomaśaṃ munim 24| brāhmaṇāvūcatuḥ brahmannatithipūjāyā māhātmyaṃ vaktumarhasi | yāṃ kṛtvā prāpyate muktirduḥkhalabhyāpi mānavaiḥ 25| ko'tithiḥ procyate loke tasya pūjā ca kīdṛśī | ātitheyo'tithiścemau labhete kāmubhau gatim 26| lomaśa uvāca- vānaprastho brahmacārī bhikṣuścaiṣāṃ prapūjanāt | nirucyate gṛhaṃ śreṣṭhamāśrameṣu caturṣvapi 27| caturāśramamadhyeṣu pradhānā gṛhiṇo matāḥ | taiścātithīnāṃ kartavyā pūjā bhaktisamanvitaiḥ 28| gṛhiṇāṃ paramo dharmaḥ proktaścātithipūjanam | āśramācārato'bhraṣṭāstataste gṛhiṇo matāḥ 29| vaṃhatyatithipūjāyāṃ dakṣatāṃ gṛhiṇo yadi | tadā prayojanaṃ teṣāṃ kimanyaiḥ puṇyakarmabhiḥ 30| yasya na śrūyate nāma na ca gotraṃ na ca sthitiḥ | akasmādgṛhamāgacchetso'tithiḥ procyate budhaiḥ 31| brāhmaṇāḥ kṣatriyā vāpi vaiśyā vā vṛṣalāstathā | gṛhāgatāḥ pūjitāśca viṣṇuvattattvadarśibhiḥ 32| cāṇḍālapramukhā ye'nye hīnavarṇasamudbhavāḥ | viṣṇuvatpūjitavyāste pādyārghyairbhūribhojanaiḥ 33| samāgateṣvatithiṣu prayāṇaṃ kurute gṛhī | api sa tvarayā dadyātpādyārghyādīni ca dvijaḥ 34| kuryācca kuśalaṃ praśnaṃ vacanaiḥ komalākṣaraiḥ | kārayedbhojanaṃ vāpi divyaratnairmudā gṛhī 35| sukhade mandire tasya śayanaṃ kārayedbudhaḥ | prātarjigamiṣuṃ dṛṣṭvā tamāyāṃtaṃ vivarjayet 36| yadi karmavipākena gṛhī bhavati vittavān | atithyenātithiḥ pūjyastadahaṃ vacmi sattamau 37| samāgateṣvatithiṣu bhaktyā dadyāttṛṇādikam | tṛṇābhāvena vai brūyādbhūmau tiṣṭheti bhaktitaḥ 38| pādaprakṣālanārthaṃ tudadyādudakamuttamam | ato madhurayā vācā pṛcchecca kuśalādikam 39| phalādikaṃ tato dadyādbhaktyā bhojanahetave | tadabhāvena matimānmudā vipra prakāśayet 40| vadeccāhaṃ mahāpāpī daridra pravaro'tithe | karttumicchāmi bhaktiṃ te daivataṃtraṃvirodhakam 41| anena vidhinā dīnaḥ satyaktvātithipūjanam | svācārapatito nānyo yathoktaṃ phalamāpnuyāt 42| anarcito'tithiryasya gacchedvai gṛhiṇo gṛhāt | janmakoṭyarjitaṃ puṇyaṃ tasya gacchati saṃkṣayam 43| eka evātithiryena bhaktibhāvena pūjyate | harettasya hariḥ sadyo pātakaṃ koṭijanmajam 44| satyaṃ vacmi hitaṃ vacmi dṛḍhaṃ vacmi prayatnataḥ | vinātithisaparyābhirgṛhiṇo nāsti vā gatiḥ 45| satyaṃ satyaṃ punaḥ satyamāgaṃtupūjayā vinā | gatirnāstyeva nāstyeva nāstyeva gṛhidharmiṇām 46| jñātidharma iti khyāto vallabho dvāpare yuge | babhūva sarvadharmajñastasya śrīvallabhāhvayā 47| tena sarvāṇi karmāṇi kṛtāni jñātisevinā | saurāṣṭre vasatiṃ cakre tayā saha sabhāryayā 48| tatra durgrahasaṃcārāddvādaśābdaṃ ca vāsavaḥ | na vavarṣāṃbu tenāsīddurbhikṣaṃ sumahaddvijau 49| tasminmahati durbhikṣe lokāstaddeśavāsinaḥ | babhūvurduḥkhitāḥ sarve maryādāmapi tatyajuḥ 50 7.25.50| jñānabhadro mahāyogī yuge dvāpara saṃjñake | durbhikṣahṛtasaṃpattirbabhūvātyantaduḥkhitaḥ 51| kṣudhākulānsutāndṛṣṭvā dārāṃśca dvijasaṃmatau | phalamūlādanārthāya jagāmotpatyakāṃ gireḥ 52| girerupatyakāprāṃte cirāyuḥ sa bubhukṣitaḥ | kūṣmāṇḍaphalamekaṃ ca lebhe brāhmaṇasattamau 53| samādāya phalaṃ tacca harṣito'sau nijālayam | javairjagāma viprendro jñānabhadro mahāyaśāḥ 54| etasminnantare vipra meghairnnīlapadairiva | āvṛte gagane vṛṣṭirmahāsārairbabhūva ha 55| sa muniśca tayā vṛṣṭyā plāvitākhilavigraha | vanādvanacaraḥ kaścicchītārtaścāyayau gṛham 56| dṛṣṭvātithiṃ tu śītārtaṃ vavaṃde śirasā tataḥ | dadau tṛṇāsanaṃ bhaktyā tasmai pādyādikaṃ tataḥ 57| tato madhurayā vācā tenaivātithinā saha | tasthau svasthena manasā prajñālāpaṃ prakurvatā 58| gṛhiṇyā saha gopena svāmisevā sudakṣayā | tataḥ kūṣmāṇḍakaṃ navyaṃ pakvamatyaṃta yatnataḥ 59| saṃprāpya harṣitā sādhvī dadau bhāgaṃ vidhāya sā | athāsau durbalo gopo dinaviṃśamupoṣaṇāt 60| ātitheyo mahābhāgaṃ dadau cātithaye mudā | tatastadgṛhiṇī sādhvī svāmibhaktiparāyaṇā 61| dadau sā patitaṃ bhāgaṃ tasmai cātithaye mudā | athātithestayostatra daṃpatyoḥ sumahātmanoḥ 62| abhūdbhāgadvayaṃ bhuktvā suprīto dvijasattama | viṣṇuvatpūjitastābhyāṃ so'tithirdṛḍhabhaktitaḥ 63| viśrāmaṃ rātrau tatraiva prātaḥ snātvā ciraṃ yayau | gataivamupavāsena dinānāmekaviṃśatiḥ 64| daṃpatī tau mahātmānau paṃcatāṃ yayatustataḥ | tena puṇyaprabhāveṇa daṃpatī tau mahāśayau 65| prāpaturviṣṇusāyujyaṃ durllabhaṃ yogināmapi | tayoḥ puṇyaprabhāveṇa vihitātithipūjayā 66| tasminrājye tu durbhikṣaṃ vinaṣṭamabhavattataḥ | atyaṃtasukhinolokāḥ śokavyādhivivarjitāḥ 67| dhanadhānyādisampannā babhūvurdharmatatparāḥ | vinaṣṭā dasyavastatra nṛpo'bhūllokapālakaḥ 68| nijācāraratālokā jaladāḥ kāmavarṣiṇaḥ | pūrvajāḥ koṭipuruṣāstathaivāparajāstayoḥ 69| tenaiva karmaṇā muktiṃ jagmuḥ pāpavivarjitāḥ | nirdoṣā dhanasaṃpannāḥ sarvalokaikapūjitāḥ 70| śokavyādhivihīnā ca vavṛdhe saṃtatistayoḥ | lomaśa uvāca- āgaṃtupūjāmāhātmyaṃ setihāsaṃ mayoditam 71| yuvayoḥ prītayorviprau kimanyacchrotumicchatha | vyāsa uvāca- iti bruvati vai tasmi~llomaśe tapasāṃ dhane 72| kālagrastaḥ kṛṣṇaākhustatrottasthau bilānnijāt | tamutthitaṃ bilātkṛṣṇamūṣakaṃ krodhavihvalaḥ 73| pavitrastatra cottasthau vadanniti muhurmuhuḥ | ayaṃ pāpāśayo duṣṭo mūṣako niśi cāśramam 74| khanate tīkṣṇadaṃtaughairgṛhadravyaṃ ca kṛṃtati | sarveṣāmeva varṇānāṃ kṛpā śreṣṭhā prakīrtitā 75| sā ca sarveṣu kartavyā na ca duṣṭeṣu jaṃtuṣu | ityuktvāsau mūṣikaṃ taṃ dvijaśreṣṭha kṛtainasam 76| nārācenātitīkṣṇena prāptakālaṃ jaghāna ha | sravacchoṇitadhārābhiḥ plāvitāṅgaḥ sa mūṣakaḥ 77| papāta bhūmau viprarṣe vyathayā hatacetanaḥ | ākhau nipatite tasmindayālurdvijasattamaḥ 78| hāhākāraṃ tataḥ kṛtvā samuttasthau javena saḥ | nijakarṇātsamānīya tulasīpatramuttamam 79| tasyākhorvadane śīrṣe karṇayośca pradattavān | mātastu tulasīdevi govindahlādakāriṇi 80| asyākhoḥ kṛtapāpasya kuru tvaṃ gatimuttamām | ityuktvā sadvijaśreṣṭha sarvalokopakārakaḥ 81| harenārāyaṇānanta ityuccairakaroddhvanim | tulasīpatrasaṃsparśānmūṣako vītakalmaṣaḥ 82| śravaṇāddharināmnaśca mukto'bhūdbhavabaṃdhanāt | tato dūtā mahāviṣṇoḥ sarvalakṣaṇasaṃyutāḥ 83| ājagmuḥ surathaiḥ śīghraṃ netuṃ taṃ gatakalmaṣam | samāruhya rathaṃ divyaṃ viṣṇudūtagaṇairvṛtāḥ 84| jagāma paramaṃ sthānaṃ mūṣako dvijasattama | yugakoṭisahasrāṇi sthitvā nārāyaṇāśrame 85| jñānamāsādya tatraiva mokṣamākhurjagāma saḥ | vyāsa uvāca- māhātmyaṃ tulasīdevyāḥ kathitaṃ te dvijottama 86| idānīṃ brūhi kiṃ śrotuṃ mahābhāga tvamicchasi 87| iti śrīpadmapurāṇe kriyāyogasāre paṃcaviṃśo'dhyāyaḥ 25 |

English translation

Jaimini said :

1. O glorious one, tell me in detail again about tulasī ’s greatness destroying sins, so also about the importance of honouring a guest.

Sūta said :

2. Then, O best brāhmaṇa , that very lustrous Vyāsa , started telling the greatness of tulasī, destroying the sins of the listeners.

Vyāsa said :

3-4. This tulasī, dear to the lord, is actually great Lakṣmī . Therefore, O Jaimini they do not recognise it as a tree. As a mortal always worships tulasī on the earth, so gods along with Indra worship it in heaven.

5-6. I am telling firmly that everything is prosperous there only where this tulasī, of the nature of the highest Brahman , stands. Even a sinner who gets, at the time of his death, water dropped from a leaf of tulasī, goes near Viṣṇu .

7. He who would have, at the time of his death, a vertical sectarian mark ( ūrdhvapuṇḍra ) is freed from all sins and goes to Viṣṇu.

8. O best brāhmaṇa, Yama is not the master of him who would have a tulasī leaf in his mouth, on his head or in his ears at the time of his death.

9-12a. There was a pious brāhmaṇa by name Pavitra , who knew the highest truth. His wife had the name Bahulā . The chaste lady belonged to a good family and was highly devoted to serving her husband. There (also) lived an excellent brāhmaṇa named Anapatyapati. That Pavitra, serving brāhmaṇas , formed friendship with him. Then, O best one, Pavitra, through love (for his friend) and with a desire to have talk, sat with Anapatyapati on an excellent seat.

12b-13a. In the meanwhile a good brāhmaṇa, of a great lustre, named Lomasa , came there and saw the two telling (each other) wonderful stories.

13b-14a. Then the two brāhmaṇas, getting up from the seat, honoured that brāhmaṇa Lomaśa with water for washing his feet, with respectful offerings and water for rinsing his mouth.

14b-16a. That Lomaśa, highly devoted to Viṣṇu, was very much pleased with them, and narrating (tales of) Viṣṇu, sat on the seat, O best brāhmaṇa. The two sages, Pavitra and Anapatya, said devoutly to the magnanimous Lomaśa who had joined the palms of his hands:

16b-20a. “O revered one, O you who know all the worldly practices, indeed our hermitage is purified by the couple of your feet which are fit to be seized (i.e. touched) by the good. By seeing the couple of your feet, all the sins that we had formerly committed through delusion, have perished. You are actually lord Viṣṇu fit to be worshipped even by gods. How are we, men, able to worship you properly? With the worship that we have, according to our capacity, offered to you, our guest, be pleased. Pardon the faults of us two.”

20bc. O best brāhmaṇa, speaking like this, the two high-souled friends, the two householders, fell at the couple of the feet of the guest.

Vyāsa said :

21-23. Then Lomaśa, best among the learned, was very much pleased. (He said to them:) “You are best among the polite, You are the best brāhmaṇas, and are highly devoted to piety. By your polite words I am very much pleased. The wise say that a guest is actually Brahmā , Śiva , or Viṣṇu. You have shown so much devotion to me. May auspiciousness come to you. I, a guest, have been properly entertained by you with abundant eatables.”

Vyāsa said :

24. Then the two brāhmaṇas got up, and saluting him by touching the couple of his feet, said to that sage Lomaśa:

The two brāhmaṇas said :

25-26. O brāhmaṇa, please tell us the importance of the worship of a guest, having done which, liberation, to be obtained by men but with difficulty, is obtained. Who is said to be a guest in the world? How is his worship (done)? What position do the one attentive to a guest and the guest obtain?

Lomaśa said :

27-28. Of the four stages of life that of the householder is said to be the best due to its honouring the anchorite, celibate and a religious mendicant. Among (the members of) the four stages of life the householders are said to be the chief. They should devoutly honour guests.

29-30. The greatest duty of householders is said to be honouring guests. They are said to be householders since they have not fallen from the duty of their stage of life. If householders take care in honouring guests, then what purpose do they have with other pious acts?

31-32. The wise call him to be a guest whose name, family and position are not heard of (before), and who would accidentally come to their house. The wise ones should honour like Viṣṇu brāhmaṇas, kṣatriyas , vaiśyas and śūdras who have come to their house.

33-34. Those others born in low castes, among whom cāṇḍālas are the chief ones, should be honoured like Viṣṇu with water for washing their feet, with respectful offerings and abundant eatables. When guests come, a householder goes forth (to greet them). A brāhmaṇa should quickly give them water for washing their feet and materials of worship.

35. With soft words he would make a friendly enquiry after the (guests’) health. And the householder should gladly feed them with divine foods.

36. The wise one should prepare his bed in a comfortable chamber. Seeing him desirous to go in the morning he should give him leave.

37-38. O best ones, I shall tell you how a guest should be honoured with hospitality if the householder is unfortunately not wealthy. When guests have come he should devoutly offer them (a) grass (seat) etc. If there is no grass seat he should not devoutly say to him: “Sit on the ground.”

39-41. For washing his feet he should give him excellent water. Then with sweet words he should ask in a friendly way about his health etc. Then he should devoutly give him fruit etc. for eating. Without that an intelligent person should not gladly present himself (to the guest). And he should say: “O guest, I am a great sinner, very poor. I desire to offer you (worship with) devotion. But the destiny is opposing.”

42-44. The poor one who has avoided honouring a guest in this manner and not anyone else fallen from his duty, would obtain the fruit as stated (in holy texts). The religious merit earned during crores of existences, of the householder from whose house a guest goes unhonoured, perishes. Viṣṇu would instantly remove the sin committed during crores of existences, of him who honours with devotion just one guest.

45-46. I am telling the truth. I am saying what is beneficial. I am making a firm statement. A householder does not go to heaven without carefully honouring a guest. It is truth, (nothing but) the truth. It is the repeated truth. For householders going to heaven is not (possible), is not (at all) possible, except by honouring a guest.

47-51. In the Dvāpara age there was a cowherd known as Jñātidharma. He knew all the ways of life. His wife was called Śrīvallabhā. He who served his kinsmen did all (good) acts. With his wife he lived in Saurāṣṭra . O brāhmaṇas, due to the movement of bad planets Indra did not shower water for twelve years. Therefore, there was a very great famine. During that great famine, the inhabitants of that country were distressed, and all of them gave up even the limit (of decorum). The great meditating saint Jñānabhadra, with his wealth lost due to the great famine, became very much distressed in the age called Dvāpara.

52-53. Seeing his wife and sons distressed with hunger, he with the brāhmaṇa’s consent(?), went to the land at the foot of a mountain to eat fruits and roots. O you two best brāhmaṇas, the long-lived one, who was hungry, found one pumpkin gourd at the border of the land at the foot of the hill.

54-56. That very glorious best brāhmaṇa Jñānabhadra, being delighted on getting the fruit, speedily went (back) to his house. O brāhmaṇas, in the meanwhile, when the clouds had covered the sky, as it were, with dark blue feet, it rained with powerful showers. The sage’s entire body was bathed with that shower. A forester, afflicted with cold, went to (his) house from the forest.

57-63. Seeing the guest afflicted with cold, he saluted him by (bowing) his head. He then devoutly gave him a grass-seat and water for washing his feet etc. Then with that guest only making an intelligent talk with sweet words the cowherd along with his wife diligent in serving her lord, remained with a composed mind. The chaste lady was delighted on having, with effort, secured a pumpkin gourd and gave a part to him after cutting it (into parts). Then that hospitable cowherd who had become weak due to fasting for twenty-one days gladly gave a large part (of the fruit) to the guest. Then that chaste housewife highly devoted to her husband also gladly gave that (other) part (of the fruit) to the guest. O best brāhmaṇa, the guest having eaten both the parts (of the fruit) of (i.e. meant for) that noble couple, was very much delighted. The two with firm devotion worshipped the guest like Viṣṇu.

64. Having rested there only at night, he went in the morning after a long time after having bathed. (The two) passed twenty-one days in fasting.

65-66a. Then that noble couple died. Due to the efficacy of that religious merit the noble-hearted couple obtained absorption into Viṣṇu, difficult to be obtained even by meditating saints.

66b-67. Due to the efficacy of their religious merit and the worship of the guest that they had done, the famine in the kingdom came to an end. The people were extremely happy and were free from grief and diseases.

68. They were rich in wealth and grains and were highly devoted to religion. The bandits there disappeared, and the king protected the people.

69-70. People were engaged in their own practices (i.e. practices laid down for their respective castes), and the clouds rained as desired. Crores of the ancestors and successors of the two, being freed from sins due to that act only obtained salvation. They were blemishless, endowed with wealth and were alone honoured by all the people.

71a. The progeny of the two grew without grief and diseases.

Lomaśa said :

71b-72a. I have told you the importance of the worship of a guest along with its history. O brāhmaṇas, what else do you desire to hear for your pleasure?

Vyāsa said :

72b-76a. When that Lomaśa, rich in austerities was speaking like this, a black mouse, seized by death came up from its hole. Seeing that black mouse to have come from the hole, Pavitra, beside himself with anger got up, repeatedly speaking like this: “This wicked mouse of a sinful heart digs (the ground of) the hermitage with its sharp teeth at night, and destroys domestic things. For all the castes pity is said to be the best. It should be shown to all living beings, but not to wicked ones.”

76b-80a. Speaking like this, O best brāhmaṇa, with a very sharp iron arrow he killed the mouse that had committed sins and the death of whom bad approached. That rat, with its body bathed (i.e. wet) with the streams of flowing blood, fell on the ground with its consciousness affected due to agony, O brāhmaṇa sage. Seeing the mouse fallen, the kind, best brāhmaṇa, wailed loudly and speedily got up. Taking an excellent tulasī leaf from his own ear, he put it into the mouse’s mouth, on its head and ears.

80b-82a. “O mother, O goddess Tulasī, O you causing delight to Govinda , give the best position to this mouse who has committed sins.” O best brāhmaṇa, he who obliged all the world, loudly uttered the sound (i.e. the words): ‘ Hari , Nārāyaṇa Ananta ’.

82b-83a. The mouse, due to the touch of the tulasī leaf, and due to hearing Viṣṇu’s name, was free from sins and became free from the bond of the worldly existence.

83b-86a. Then the messengers of the great Viṣṇu, who were endowed with all (good) characteristics, quickly came there in good chariots to take (the mouse) whose sins had gone (to Viṣṇu’s abode). The mouse surrounded by the hosts of Viṣṇu’s messengers got into a divine chariot and went to the highest place. The mouse, having stayed in Viṣṇu’s abode for thousands of crores of yugas , and having secured knowledge there only, went to (i.e. obtained) final emancipation.

Vyāsa said :

86b-87. O best brāhmaṇa, I have told you the importance of goddess Tu1asī. O glorious one, tell me what you desire to hear now.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14628, revision 336773 (2022-04-27T03:59:38Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365866.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.