Pātāla-khaṇḍa · Chapter 78
Sourceपार्वत्युवाच- वैष्णवानां च यद्धर्मं सर्वं तथ्यं च मे वद । यत्कृत्वा मानवाः सर्वे भवांभोधिं तरंति हि १। ईश्वर उवाच- अथ द्वादशधा शुद्धिर्वैष्णवानामिहोच्यते । गृहोपलेपनं चैव तथानुगमनं हरेः २। भक्त्या प्रदक्षिणा चैव पादयोः शोधनं पुनः । पूजार्थं पत्रपुष्पाणां भक्त्यैवोत्तोलनं हरेः ३। करयोः सर्वशुद्धीनामियं शुद्धिर्विशिष्यते । तन्नामकीर्तनं चैव गुणानामपि कीर्त्तनम् ४। भक्त्या श्रीकृष्णदेवस्य वचसः शुद्धिरिष्यते । तत्कथाश्रवणं चैव तस्योत्सवनिरीक्षणम् ५। श्रोत्रयोर्नेत्रयोश्चैव शुद्धिः सम्यगिहोच्यते । पादोदकं च निर्माल्यं मालानामपि धारणम् ६। उच्यते शिरसः शुद्धिः प्रणतस्य हरेः पुरः । आघ्राणं तस्य पुष्पादेर्निर्माल्यस्य तथा प्रिये ७। विशुद्धिः स्यादंतरस्य घ्राणस्यापि विधीयते । यत्र पुष्पादिकं यच्च कृष्णपादयुगार्पितम् ८। तदेकं पावनं लोके तद्धि सर्वं विशोधयेत् । पूजा च पंचधा प्रोक्ता तासां भेदं शृणुष्व मे ९। अभिगमनमुपादानं योगः स्वाध्याय एव च । इज्या पंचप्रकारार्चा क्रमेण कथयामि ते १०। तत्वाभिगमनं नाम देवतास्थानमार्जनम् । उपलेपं च निर्माल्यदूरीकरणमेव च ११। उपादानं नाम गंध पुष्पादिचयनं तथा । योगो नाम स्वदेवस्य स्वात्मनैवात्मभावना १२। स्वाध्यायो नाम मंत्रार्थानुसंधापूर्वको जपः । सूक्तस्तोत्रादिपाठश्च हरेः संकीर्त्तनं तथा १३। तत्त्वादिशास्त्राभ्यासश्च स्वाध्यायः परिकीर्तितः । इज्या नाम स्वदेवस्य पूजनं च यथार्थतः १४। इति पंचप्रकारार्चा कथिता तव सुव्रते । सार्ष्टि सामीप्य सालोक्य सायुज्य सारूप्यदा क्रमात् १५। प्रसंगात्कथयिष्यामि शालग्रामशिलार्चनम् । केशवादेश्चतुर्बाहोर्दक्षिणोर्ध्वकरक्रमात् १६। शंखचक्रगदापद्मी केशवाख्यो गदाधरः । नारायणः पद्मगदाचक्रशंखायुधैः क्रमात् १७। माधवश्चक्रशंखाभ्यां पद्मेन गदया भवेत् । गदाब्जशंखचक्री च गोविंदाख्यो गदाधरः १८। पद्मशंखारि गदिने विष्णुरूपाय ते नमः । सशंखाब्ज गदाचक्र मधुसूदन मूर्तये १९। नमो गदारिशंखाब्जयुक्तत्रिविक्रमाय च । सारिकौमोदकी पद्मशंख वामन मूर्त्तये २०। चक्राब्जशंखगदिने नमः श्रीधरमूर्त्तये । हृषीकेशसारिगदाशंखपद्मिन्नमोस्तु ते २१। साब्जशंखगदाचक्रपद्मनाभ स्वमूर्त्तये । दामोदरशंखगदाचक्रपद्मिन्नमोस्तु ते २२। शंखाब्जचक्रगदिने नमः संकर्षणाय च । सारिशंखगदाब्जाय वासुदेव नमोस्तुते २३। शंखचक्रगदाब्जाय धृत प्रद्युम्नमूर्त्तये । नमोऽनिरुद्धाय गदाशंखाब्जारिविधारिणे २४। साब्जशंखगदाचक्रपुरुषोत्तममूर्त्तये । नमोऽधोक्षजरूपाय गदाशंखारि पद्मिने २५। नृसिंहमूर्त्तये पद्मगदाशंखारिधारिणे । पद्मारिशंखगदिने नमोस्त्वच्युतमूर्त्तये २६। सगदाब्जारिशंखाय नमः श्रीकृष्णमूर्त्तये । शालग्रामशिलाद्वारगतलग्नद्विचक्रधृक् २७। शुक्लाभरेखः शोभाढ्यः सदेवः श्रीगदाधरः । लग्नद्विचक्रो रक्ताभः पूर्वभागस्तु पुष्कलः २८। संकर्षणोऽथ प्रद्युम्नः सूक्ष्मचक्रस्तु पीतकः । सुदीर्घसुषिरच्छिद्रो ह्यनिरुद्धस्तु वर्त्तुलः २९। नीलो द्वारे त्रिरेखश्च अथ नारायणोऽसितः । मध्ये गदाकृती रेखा नाभिपद्मं महोन्नतम् ३०। पृथुचक्रो नृसिंहो यः कपिलो यस्त्रिबिंदुकः । अथवा पंचबिंदोस्तु पूजनं ब्रह्मचारिणः ३१। वराहः स त्रिलिंगो यो विषमद्वयचक्रकः । नीलस्त्रिरेखः स्थूलोऽथ कूर्ममूर्तिः सबिंदुकः ३२। कृष्णः सवर्तुलावर्त्त पांडुरो धृतपृष्ठकः । श्रीधरः पंचरेखश्च वनमाली गदांकितः ३३। वामनो वर्तुलो नाम मध्यचक्रः सनीलकः । नानावर्णानेकमूर्ति नागभोगी त्वनंतकः ३४। स्थूलो दामोदरो नीलो मध्ये चक्रः सनीलकः । संकर्षणद्वारकोव्यादथ ब्रह्मा सुलोहितः ३५। सुदीर्घरेखासुषिर एकचक्रांबुजः पृथुः । पृथुचक्रः स्थूलछिद्रः कृष्णो बिंदुश्च बिंदुमान् ३६। ह्यग्रीवोंऽकुशाकारः पंचरेखः सकौस्तुभः । वैकुंठो मल्लवद्भाति एकचक्रमयोसितः ३७। मत्स्यो दीर्घांबुजाकारो दीर्घरेखश्च पांडुरः । रामचक्रो दक्षरेखो यः श्यामः स त्रिविक्रमः ३८। शालग्रामद्वारकायां स्थिताय गदिने नमः । एकेन लक्षितो योव्याद्गदाधारी सुदर्शनः ३९। लक्ष्मीनारायणो द्वाभ्यां त्रिभिश्चैव त्रिविक्रमः । चतुर्भिश्च चतुर्व्यूहो वासुदेवश्च पंचभिः ४०। प्रद्युम्नः षड्भिरेवाव्यात्संकर्षणश्च सप्तभिः । पुरुषोत्तमोऽष्टभिश्च स्यान्नवव्यूहो नवो हितः ४१। दशावतारो दशभिरनिरुद्धोऽवतादथ । द्वादशात्मा द्वादशभिरतऊर्द्ध्वमनंतकः ४२। ब्रह्मा चतुर्मुखो दंडी कमंडलुस्रगुन्नतः । महेश्वरः पंचवक्त्रो दशबाहुर्वृषध्वजः ४३। यथायुधस्तथागौरी चंडिका च सरस्वती । महालक्ष्मीर्मातरश्च पद्महस्तो दिवाकरः ४४। गजास्यश्च गजस्कंधः षण्मुखोनेकधा गणाः । एते स्थिताः स्थापिता स्युः प्रसादेवाथ पूजिताः ४५। धर्मार्थकाममोक्षा हि प्राप्यंते पुरुषेण च ४६। इति श्रीपद्मपुराणे पातालखंडे शालग्रामनिर्णयोनामाष्टसप्ततितमोऽध्यायः ७८।
pārvatyuvāca- vaiṣṇavānāṃ ca yaddharmaṃ sarvaṃ tathyaṃ ca me vada | yatkṛtvā mānavāḥ sarve bhavāṃbhodhiṃ taraṃti hi 1| īśvara uvāca- atha dvādaśadhā śuddhirvaiṣṇavānāmihocyate | gṛhopalepanaṃ caiva tathānugamanaṃ hareḥ 2| bhaktyā pradakṣiṇā caiva pādayoḥ śodhanaṃ punaḥ | pūjārthaṃ patrapuṣpāṇāṃ bhaktyaivottolanaṃ hareḥ 3| karayoḥ sarvaśuddhīnāmiyaṃ śuddhirviśiṣyate | tannāmakīrtanaṃ caiva guṇānāmapi kīrttanam 4| bhaktyā śrīkṛṣṇadevasya vacasaḥ śuddhiriṣyate | tatkathāśravaṇaṃ caiva tasyotsavanirīkṣaṇam 5| śrotrayornetrayoścaiva śuddhiḥ samyagihocyate | pādodakaṃ ca nirmālyaṃ mālānāmapi dhāraṇam 6| ucyate śirasaḥ śuddhiḥ praṇatasya hareḥ puraḥ | āghrāṇaṃ tasya puṣpādernirmālyasya tathā priye 7| viśuddhiḥ syādaṃtarasya ghrāṇasyāpi vidhīyate | yatra puṣpādikaṃ yacca kṛṣṇapādayugārpitam 8| tadekaṃ pāvanaṃ loke taddhi sarvaṃ viśodhayet | pūjā ca paṃcadhā proktā tāsāṃ bhedaṃ śṛṇuṣva me 9| abhigamanamupādānaṃ yogaḥ svādhyāya eva ca | ijyā paṃcaprakārārcā krameṇa kathayāmi te 10| tatvābhigamanaṃ nāma devatāsthānamārjanam | upalepaṃ ca nirmālyadūrīkaraṇameva ca 11| upādānaṃ nāma gaṃdha puṣpādicayanaṃ tathā | yogo nāma svadevasya svātmanaivātmabhāvanā 12| svādhyāyo nāma maṃtrārthānusaṃdhāpūrvako japaḥ | sūktastotrādipāṭhaśca hareḥ saṃkīrttanaṃ tathā 13| tattvādiśāstrābhyāsaśca svādhyāyaḥ parikīrtitaḥ | ijyā nāma svadevasya pūjanaṃ ca yathārthataḥ 14| iti paṃcaprakārārcā kathitā tava suvrate | sārṣṭi sāmīpya sālokya sāyujya sārūpyadā kramāt 15| prasaṃgātkathayiṣyāmi śālagrāmaśilārcanam | keśavādeścaturbāhordakṣiṇordhvakarakramāt 16| śaṃkhacakragadāpadmī keśavākhyo gadādharaḥ | nārāyaṇaḥ padmagadācakraśaṃkhāyudhaiḥ kramāt 17| mādhavaścakraśaṃkhābhyāṃ padmena gadayā bhavet | gadābjaśaṃkhacakrī ca goviṃdākhyo gadādharaḥ 18| padmaśaṃkhāri gadine viṣṇurūpāya te namaḥ | saśaṃkhābja gadācakra madhusūdana mūrtaye 19| namo gadāriśaṃkhābjayuktatrivikramāya ca | sārikaumodakī padmaśaṃkha vāmana mūrttaye 20| cakrābjaśaṃkhagadine namaḥ śrīdharamūrttaye | hṛṣīkeśasārigadāśaṃkhapadminnamostu te 21| sābjaśaṃkhagadācakrapadmanābha svamūrttaye | dāmodaraśaṃkhagadācakrapadminnamostu te 22| śaṃkhābjacakragadine namaḥ saṃkarṣaṇāya ca | sāriśaṃkhagadābjāya vāsudeva namostute 23| śaṃkhacakragadābjāya dhṛta pradyumnamūrttaye | namo'niruddhāya gadāśaṃkhābjārividhāriṇe 24| sābjaśaṃkhagadācakrapuruṣottamamūrttaye | namo'dhokṣajarūpāya gadāśaṃkhāri padmine 25| nṛsiṃhamūrttaye padmagadāśaṃkhāridhāriṇe | padmāriśaṃkhagadine namostvacyutamūrttaye 26| sagadābjāriśaṃkhāya namaḥ śrīkṛṣṇamūrttaye | śālagrāmaśilādvāragatalagnadvicakradhṛk 27| śuklābharekhaḥ śobhāḍhyaḥ sadevaḥ śrīgadādharaḥ | lagnadvicakro raktābhaḥ pūrvabhāgastu puṣkalaḥ 28| saṃkarṣaṇo'tha pradyumnaḥ sūkṣmacakrastu pītakaḥ | sudīrghasuṣiracchidro hyaniruddhastu varttulaḥ 29| nīlo dvāre trirekhaśca atha nārāyaṇo'sitaḥ | madhye gadākṛtī rekhā nābhipadmaṃ mahonnatam 30| pṛthucakro nṛsiṃho yaḥ kapilo yastribiṃdukaḥ | athavā paṃcabiṃdostu pūjanaṃ brahmacāriṇaḥ 31| varāhaḥ sa triliṃgo yo viṣamadvayacakrakaḥ | nīlastrirekhaḥ sthūlo'tha kūrmamūrtiḥ sabiṃdukaḥ 32| kṛṣṇaḥ savartulāvartta pāṃḍuro dhṛtapṛṣṭhakaḥ | śrīdharaḥ paṃcarekhaśca vanamālī gadāṃkitaḥ 33| vāmano vartulo nāma madhyacakraḥ sanīlakaḥ | nānāvarṇānekamūrti nāgabhogī tvanaṃtakaḥ 34| sthūlo dāmodaro nīlo madhye cakraḥ sanīlakaḥ | saṃkarṣaṇadvārakovyādatha brahmā sulohitaḥ 35| sudīrgharekhāsuṣira ekacakrāṃbujaḥ pṛthuḥ | pṛthucakraḥ sthūlachidraḥ kṛṣṇo biṃduśca biṃdumān 36| hyagrīvoṃ'kuśākāraḥ paṃcarekhaḥ sakaustubhaḥ | vaikuṃṭho mallavadbhāti ekacakramayositaḥ 37| matsyo dīrghāṃbujākāro dīrgharekhaśca pāṃḍuraḥ | rāmacakro dakṣarekho yaḥ śyāmaḥ sa trivikramaḥ 38| śālagrāmadvārakāyāṃ sthitāya gadine namaḥ | ekena lakṣito yovyādgadādhārī sudarśanaḥ 39| lakṣmīnārāyaṇo dvābhyāṃ tribhiścaiva trivikramaḥ | caturbhiśca caturvyūho vāsudevaśca paṃcabhiḥ 40| pradyumnaḥ ṣaḍbhirevāvyātsaṃkarṣaṇaśca saptabhiḥ | puruṣottamo'ṣṭabhiśca syānnavavyūho navo hitaḥ 41| daśāvatāro daśabhiraniruddho'vatādatha | dvādaśātmā dvādaśabhirataūrddhvamanaṃtakaḥ 42| brahmā caturmukho daṃḍī kamaṃḍalusragunnataḥ | maheśvaraḥ paṃcavaktro daśabāhurvṛṣadhvajaḥ 43| yathāyudhastathāgaurī caṃḍikā ca sarasvatī | mahālakṣmīrmātaraśca padmahasto divākaraḥ 44| gajāsyaśca gajaskaṃdhaḥ ṣaṇmukhonekadhā gaṇāḥ | ete sthitāḥ sthāpitā syuḥ prasādevātha pūjitāḥ 45| dharmārthakāmamokṣā hi prāpyaṃte puruṣeṇa ca 46| iti śrīpadmapurāṇe pātālakhaṃḍe śālagrāmanirṇayonāmāṣṭasaptatitamo'dhyāyaḥ 78|
English translation
Pārvatī said :
1. Tell me the correct way of life of the followers of Viṣṇu , practising which all men will cross the ocean of worldly existence.
The lord said :
2-9. Here the purification of the devotees of Viṣṇu is said to be in twelve ways: Smearing the house, similarly approaching Hari (i.e. Viṣṇu), going round (his idol) with devotion, (lead to) purification of the feet. Taking leaves and flowers with devotion only for the worship of Hari (leads to the purification) of the hands. This purification is the most important of all purifications. Narration of the names, so also of the virtues of god Śrīkṛṣṇa with devotion, is said to cause the purification of speech. Listening to his account, and witnessing his festival—this is said (to lead to) the proper purification of the ears and eyes. Putting on one’s head the water (used for washing the idol’s) feet, the flowers that had been offered (to the idol), and the garlands (offered to the deity) is said to cause the purification of the head of him who has bowed down before Hari. O dear one, smelling the flowers etc. offered to him (leads to) the purification of the heart, and it is laid down as causing the purification of the nose also. That (place) alone, where there are flowers (and other objects) offered at the couple of feet of Kṛṣṇa , is purifying in the world, and that (alone) would purify everything.
10-11. Worship (of Kṛṣṇa) is said to be of five kinds. Listen from me (i.e. as I tell) the difference in them. I shall, in proper order, describe to you the worship of five kinds, viz. Abhigamana , Upādāna , Yoga , Svādhyāya and Ijyā . The real approach (to the deity consists in) cleansing the place of the deity, smearing it and removing the flowers that were offered to it.
12a. Upādāna (i.e. acquisition) is the collection of sandal, flowers etc.
12b. Yoga (i.e. union) is the thought that the deity of one (i.e. worshipped by one) is oneself (only).
13-14a. Svādhyāya (i.e. self-study) consists in muttering (the deity’s name) with the scrutiny of the meaning of the hymn, reciting Vedic hymns and hymns of praise (of a deity), so also the narration of (the virtues etc. of) Hari. Svādhyāya is also said to be study of branches of knowledge about the (final) truth etc.
14b-16a. Ijyā (i.e. worship) is properly worshipping one’s deity. O you of a good vow, I have thus told you the worship of five kinds. According to the occasion I shall in due order tell you about (the worship) that gives equality with the deity, nearness of the deity, residence in the same heaven with the deity, intimate union with the deity, and assimilation to the deity. (I shall also tell you about) the worship of the Śālagrāma stone.
16b-27. In the hands of Keśava having four hands, are held, in order, a conch, a disc, a mace and a lotus beginning with the right hand, then the upper hand (etc.). The mace-holder is called Keśava. Nārāyaṇa is he who in due order holds the weapons viz. a lotus, a mace, a disc and a conch. Mādhava would be (he who holds), in order, a disc, a conch, a lotus and a mace (in his hands beginning with the right hand, then the upper one...). The mace-holder called Govinda holds a mace, a lotus, a conch and a disc. My salutation to you, of the form of Viṣṇu, holding a lotus, a conch, a disc and a mace. My salutation (to you) of the form of Madhusūdana , possessing a conch, a lotus, a mace and a disc. My salutation to Trivikrama having a mace, a disc, a conch and a lotus. My salutation (to you) of the form of Vāmana having a disc, the Kaumodakī (mace), a lotus and a conch. My salutation (to you) of the form of Śrīdhara , having a disc, a lotus, a conch and a mace. Salutation to you, O Hṛṣīkeśa , having a disc, a mace, a conch and a lotus. Salutation to your own form of Padmanābha , having a lotus, a conch, a mace and a disc. Salutation to Saṃkarṣaṇa , having a conch, a lotus, a disc and a mace. O Vāsudeva , salutation to you having a disc, a conch, a mace and a lotus. Salutation to him who has taken the form of Pradyumna , having a conch, a disc, a mace, and a lotus. Salutation to the form of Puruṣottama having a lotus, a conch, a mace and a disc. Salutation to (you having) the form of Adhokṣaja having a mace, a conch, a disc and a lotus. Salutation (to you) of the form of Nṛsiṃha holding a lotus, a mace, a conch and a disc. Salutation (to you) of the form of Acyuta having a lotus, a disc, a conch and a mace. Salutation (to you) of the form of Śrīkṛṣṇa having a mace, a lotus, a disc and a conch.
28-43. That is god Śrī Gadādhara who is present in the aperture of Śālagrāma stone, who holds two discs, who has white lines and who is rich in beauty. That is Puṣkala , the forepart, with two discs present and of a red lustre. There is Saṃkarṣaṇa, so also is Pradyumna. The one having small discs is Pītaka . The round one that is having a long hollow and holes is Aniruddha . The dark one, dark-blue at the aperture and having three lines, is Nārāyaṇa. Nṛsiṃha is the one having the lines of the form of a mace, and having a very tall navel-lotus; he has a big disc. One having three dots is Kapila . (This one) or one having five dots is Kapila. (This one) or one having five dots should be worshipped by a celibate. That is Varāha that has three marks and two uneven circles. Nīla has three lines, is having dots, and is big. That is the form of the tortoise. The dark one having circles and eddies, is whitish and has the backside preserved. Śrīdhara has five lines. Vanamālin is marked with a mace. Vāmana is round; one having a disc in the centre is Nīlaka . Anantaka is the one that has many colours, many forms and the hood of a serpent. Dark and corpulent is Dāmodara . The one having a circle in the centre is Nīlaka. May he, of a contracting aperature, protect (me). So also Brahma , the very red one. The one having a very long line is Suṣīra; Pṛthu is the one having a disc and a lotus. Kṛṣṇa has a big disc and a large hole. Bindumān has a dot. Hayagrīva has the form of a goad. One having five lines is Kaustubha . Vaikuṇṭha shines spotless. The black one, having one disc, is like the shape of a long lotus, is having a long lotus, is having a long line, and whitish is Matsya . Rāmacandra has vertical lines. That one that is dark, is Trivikrama. Salvation to him, staying in the Śālagrāma- Dvārakā , who, marked with one, and having a mace and looking charming, should protect (me). With two (are formed) Lakṣmī and Nārāyaṇa; with three Trivikrama. With four, the four modes. With five, Vāsudeva (is formed). May Pradyumna, with six, and Saṃkarṣaṇa with seven, protect (me). Puruṣottama would be (formed) with eight; the one with nine modes is placed as new. May Anirundha, having the ten incarnations and with ten, protect (me). The one with twelve souls, with twelve (may protect me). Anantaka has more than this (number). Brahmā has four faces, a staff, a water-pitcher and a garland and is tall. Maheśvara has five faces, ten arms and is bull-bannered, and has respective weapons.
44. The mother are Gaurī , Caṇḍikā , Sarasvatī and Mahālakṣmī . Divākara has a lotus in his hand.
45-46. The attendants like Gajāsya, Gajaskandha, Ṣaṇmukha are of many kinds. They are there, or are installed and if they are worshipped in a palace, a man obtains Dharma , Artha and Kāma .
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43967, revision 336104 (2022-04-18T11:35:41Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365390.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.