Pātāla-khaṇḍa · Chapter 85
Sourceअंबरीष उवाच- साधुसाधु मुनिश्रेष्ठ लोकानुग्रहकारक । विष्णोर्ध्यानं त्वया प्रोक्तं सगुणं निर्गुणं च यत् १। अधुना लक्षणं ब्रूहि भक्तेः साधु कृपाकर । यादृशी क्रियते येन यथा यत्र यदा तथा २। सूत उवाच- इत्युक्तमाकर्ण्य नृपोत्तमस्य मुनिः प्रहृष्टो निजगाद भूपम् । शृणुष्व राजन्निखिलाघहारिणीं भक्तिं हरेस्ते प्रवदामि सम्यक् ३। अथ भक्तिं प्रवक्ष्यामि विविधां पापनाशिनीम् । विविधा भक्तिरुद्दिष्टा मनोवाक्कायसंभवा ४। लौकिकी वैदिकी चापि भवेदाध्यात्मिकी तथा । ध्यानधारणया बुद्ध्या वेदानां स्मरणं हि यत् ५। विष्णुप्रीतिकरी चैषा मानसी भक्तिरुच्यते । मंत्रवेदसमुच्चारैरविश्रांतविचिंतनैः ६। जाप्यैश्चारण्यकैश्चैव वाचिकी भक्तिरुच्यते । व्रतोपवासनियमैः पञ्चेंद्रियजयेन च ७। कायिकी सैव निर्दिष्टा भक्तिः सर्वार्थसाधिनी । भूषणैर्हेमरत्नांकैश्चित्राभिर्वाग्भिरेव च ८। वासः प्रतिसरैः सूत्रैः पावकव्यजनोच्छ्रितैः । नृत्यवादित्रगीतैश्च सर्वबल्युपहारकैः ९। भक्ष्यभोज्यान्नपानैश्च या पूजा क्रियते नरैः । नारायणं समुद्दिश्य भक्तिः सा लौकिकी मता १०। कायिकी सैव निर्दिष्टा भक्तिः सर्वार्थसाधिकी । ऋग्यजुःसामजाप्यानि संहिताध्ययनानि च ११। क्रियंते विष्णुमुद्दिश्य सा भक्तिर्वैदिकोच्यते । वेदमंत्रहविर्यागैः क्रियाया वैदिकी मता १२। दर्शे च पौर्णमास्यां च कर्त्तव्यं चाग्निहोत्रकम् । प्राशनं दक्षिणादानं पुरोडाशं चरु क्रिया १३। इष्टिर्धृतिः सोमपानं याज्ञियं कर्म सर्वशः । अग्निभूम्यनिलाकाश द्युति शंकर भास्करम् १४। तमुद्दिश्यकृतं कर्म तत्सर्वं विष्णुदैवतम् । आध्यात्मिकीति विविधा ब्रह्मभक्तिस्थिता नृप १५। सांख्याख्यां योगसंजातां शृणु भूप यथोदिताम् । चतुर्विंशति तत्त्वानि प्रधानादीनि संख्यया १६। अचेतनानि भोग्यानि पुरुषः पंचविंशकः । चेतनः स समुद्दिष्टो कर्ता भोक्ता च कर्मणाम् १७। आत्मा नित्योव्ययश्चैव अधिष्ठाता प्रयोजकः । पुरुषोऽव्यक्त नित्यः स्यात्कारणं च महेश्वरः १८। तत्त्वसर्गो भावसर्गो भूतसर्गश्च तत्त्वतः । संख्यायाः परिसंख्यायाः प्रधानं च गुणात्मकम् १९। ज्ञात्वा साधर्म्यवैधर्म्यं प्रधानं च विधर्मि च । कारणं ब्रह्मणश्चैव कामित्वमिदमुच्यते २०। प्रयोज्यत्वं प्रधानस्य वैधर्म्यमिदमुच्यते । सर्वत्र कर्तृता ब्रह्म पुरुषस्याप्यकर्तृता २१। अचेतनप्रधानेन समत्वमिदमुच्यते । तत्त्वांतरं च तत्त्वानां कार्यकारणमेव च २२। प्रयोजनं प्रयोज्यत्वं ज्ञात्वा तत्त्वप्रसंख्यया । संख्यातमुच्यते प्राज्ञैर्विजयार्थविचिंतकैः २३। इति मत्वास्य सद्भावं तत्त्वं संख्यां च तत्त्वतः । ब्रह्मतत्त्वाधिकं चापि भूततत्त्वं विदुर्बुधाः २४। सांख्यैः कृता भक्तिरेषा भक्तिराध्यात्मिकी स्मृता । योगजामपि ते भूप शृणु भक्तिं वदाम्यहम् २५। प्राणायामपरो नित्यं ध्यानवान्नियतेंद्रियः । भैक्ष्यभक्षव्रती चापि सर्वप्रत्याहृतेन्द्रियः २६। धारणं हृदये कृत्वा ध्यायमानो महेश्वरम् । हृत्पद्मकर्णिकासीनं पीतवस्त्रं सुलोचनम् २७। पश्यन्नुद्योतितमुखं ब्रह्मसूत्रकटीतटम् । श्वेतवर्णं चतुर्बाहुं वरदाभयहस्तकम् २८। योगजा मानसीसिद्धिर्विष्णुभक्तिः परा स्मृता । य एवं भक्तिमान्देवं विष्णुभक्तिः स उच्यते २९। एवं भक्तिः समुद्दिष्टा विविधा नृपनंदन । सात्विकी राजसी चैव तामसीभेदतस्त्विमाः ३०। नानाप्रकारा विज्ञेया विष्णोरमिततेजसः । यथाग्निः सुसमृद्धार्च्चिः करोत्येधांसि भस्मसात् ३१। पापानि भगवद्भक्तिस्तथा दहति तत्क्षणात् ३२। यावज्जनो न शृणुते भुवि विष्णुभक्तिं साक्षात्सुधारसमशेषरसैकसारम् । तावज्जरामरणजन्मशताभिघातदुःखानि तानि लभते बहुदेहजानि ३३। संकीर्तितश्चिंतितकीर्तिरंतः श्रुतानुभावो भगवाननंतः । समंततोऽघविनिहंति मेघं वायुर्यथाभानुरिवांधकारम् ३४। न दान देवार्चन याग तीर्थ स्नान श्रुताचार तपः क्रियाभिः । तथा विशुद्धिं लभतेंऽतरात्मा यथा हृदिस्थे भगवत्यनंते ३५। कथा विशुद्धा नरनाथ तथ्यास्ता एव पथ्या हरिनाथ तथ्याः । संकीर्तिता यत्र पवित्रमूर्तेः संश्रूयते च श्रुतसाधुकीर्तिः ३६। धन्योसि धीरधरणीधर धर्मधुर्य्य ध्यानैकतान हृदयः पुरुषोत्तमस्य । यन्नैष्ठिकीमतिरसौ तव सौभगश्रीः श्रीकृष्णनाथसुकृतः श्रवणे प्रवृत्ता ३७। अनाराध्य हरिं भक्त्या वरदं विष्णुमव्ययम् । कुतः श्रेयो भवेद्भूप पुरुषस्यात्ममानिनः ३८। मायाजनिरमायोऽसौ भक्त्या राजन्नमायया । साध्यते साधुपुरुषः स्वयं जानाति तद्भवान् ३९। न विद्यते ते नृप धर्मतत्त्वमज्ञातमेतद्विमलं पुनर्माम् । त्वं पृच्छसे तीर्थपदं प्रसंगात्कथारसं वैष्णव गौरवेण ४०। नातः परं परमतोषविशेषपोषं पश्यामि पुण्यमुचितं च परस्परेण । संतः प्रसह्य यदनंतगुणाननंतश्रेयोनिधीनधिकभावभुजो भुजंति ४१। ब्राह्मणाः सुरभी सत्य श्रद्धा याग तपांसि च । श्रुति स्मृति दया दीक्षा शांतयस्तनवो हरेः ४२। आदित्यश्चंद्रमा वायुर्भूमिरापोंऽबरं दिशः । ब्रह्माविष्णुश्च रुद्रश्च सर्वभूतमयो विभुः ४३। विश्वरूपः स्वयं चक्रे जगदेतच्चराचरम् । स्वयं ब्राह्मणमाविश्य सदान्नमुपभुंजते ४४। ततस्तु तीर्थास्पदपादरेणून्धराधरात्मालय भूमिदेवान् । परात्मनः पूजय पुण्यलक्ष्मी सर्वस्वभूतानखिलात्मभूतान् ४५। ब्राह्मणं विष्णुबुद्ध्य्या यो विद्वांसं साधु पश्यति । स एव वैष्णवो यश्च स्वस्वकर्मैकनिष्ठितः ४६। किंचिदेतन्मयाप्रोक्तं रहस्यं समयो हि मे । स्नातुं गंतुं च गंगायां न कथावसरोऽधिकः ४७। प्राप्तोऽयं माधवो मासः पुण्यो माधववल्लभः । तस्यापि सप्तमी शुक्ला गंगायामतिदुर्ल्लभा ४८। वैशाख शुक्ल सप्तम्यां जाह्नवी जह्नुना पुरा । क्रोधात्पीता पुनस्त्यक्ता कर्णरंध्रात्तु दक्षिणात् ४९। तस्यां समर्चयेद्देवीं गंगां गगनमेखलाम् । स्नात्वा सम्यग्विधानेन स धन्यः सुकृती नरः ५०। तस्यां यस्तर्पयेद्देवान्पितॄन्मर्त्यो यथाविधि । साक्षात्पश्यति तं गंगा स्नातकं गतपापकम् ५१। न माधव समो मासो न गंगा सदृशी नदी । दुर्ल्लभः खलु योगोऽयं हरिभक्त्यैव लभ्यते ५२। विष्णुपादोदकोद्भूता ब्रह्मलोकादुपागता । त्रिभिः स्रोतोभिरश्रांता या पुनाति जगत्त्रयम् ५३। स्वर्गारोहणनिःश्रेणी सततानंदकारिणी । अनेकदुरितोद्गारहारिणी दुर्गतारिणी ५४। श्रीमहेशजटाजूटवासिनी दुःखनाशिनी । भजमानजनस्वांतकान्तकेलि विनाशिनी ५५। सगरान्वयनिर्वाणकारिणी धर्मधारिणी । त्रिमार्गचारिणी देवी लोकालंकृतिकारिणी ५६। दर्शन स्पर्शन स्नान कीर्त्तन ध्यान सेवनैः । पुण्यानपुण्यान्पुरुषान्पावयंती सहस्रशः ५७। गंगा गंगेति गंगेति यैस्त्रिसंध्यमितीरितम् । सुदूरस्थैश्च तत्पापं हंति जन्मत्रयार्जितम् ५८। योजनानां सहस्रेषु गंगां यः स्मरते नरः । अपि दुष्कृतकर्मासौ लभते परमां गतिम् ५९। वैशाखे शुक्ल सप्तम्यां दुर्ल्लभा सा विशेषतः । प्राप्यते जगतीपाल हरि विप्र प्रसादतः ६०। न माधवसमो मासो न माधवसमो विभुः । गतोहि दुरितांभोधौ मज्जमानजनस्य यः ६१। दत्तं जप्तं हुतं स्नातं यद्भक्त्या मासि माधवे । तदक्षयं भवेद्भूप पुण्यं कोटिशताधिकम् ६२। यथा देवेषु विश्वात्मा देवो नारायणो हरिः । यथा जप्येषु गायत्री सरितां जाह्नवी तथा ६३। यथोमा सर्वनारीणां तपतां भास्करो यथा । आरोग्यलाभो लाभानां द्विपदां ब्राह्मणो यथा ६४। परोपकारः पुण्यानां विद्यानां निगमो यथा । मंत्राणां प्रणवो यद्वद्ध्यानानामात्मचिंतनम् ६५। सत्यं स्वधर्मवर्तित्वं तपसां च यथा वरम् । शौचानामर्थशौचं च दानानामभयं यथा ६६। गुणानां च यथा लोभक्षयो मुख्यो गुणः स्मृतः । मासानां प्रवरो मासस्तथासौ माधवो मतः ६७। तत्र यत्क्रियते श्राद्धं यज्ञ दानमुपोषणम् । तपोऽध्ययनपूजादि तदक्षयफलं स्मृतम् ६८। वैशाखांतानि पापानि सूर्यांतानि तमांसि च । परापकारपैशुन्य प्रांतानि सुकृतानि च ६९। कार्तिके मासि यत्किंचित्तुलासंस्थे दिवाकरे । स्नानदानादिकं राजंस्तत्परार्धगुणं भवेत् ७०। तस्मात्सहस्रगुणितं माघे मकरगे रवौ । ततोऽपि शतसंख्यातं वैशाखेमेषगे रवौ ७१। ते धन्यास्ते सुकृतिनो नरा वैशाख मासि ये । प्रातः स्नात्वा विधानेन पूजयंति मधुद्विषम् ७२। प्रातःस्नानं च वैशाखे यज्ञदानमुपोषणम् । हविष्यं ब्रह्मचर्यं च महापातकनाशनम् ७३। पुनः कलियुगे राजन्नेतद्गोप्यं भविष्यति । अश्वमेधादिकं यस्मान्माहात्म्यं माधवस्य यत् ७४। अश्वमेधमखः पुण्यः कलौ नैव प्रवर्तते । एष माधवमासस्य हयमेध समो विधिः ७५। अश्वमेधस्य यत्पुण्यं स्वर्गमोक्षफलप्रदम् । न वेत्स्यंति कलौ पापा जना दुरितबुद्धयः ७६। तस्मिन्भवैर्नरैः पापैर्गंतव्यं नरकार्णवे । अतस्तु विरलस्तस्य प्रचारो येन निर्मितः ७७। इति श्रीपद्मपुराणे पातालखंडे वैशाखमासमाहात्म्ये पंचाशीतितमोऽध्यायः ८५।
aṃbarīṣa uvāca- sādhusādhu muniśreṣṭha lokānugrahakāraka | viṣṇordhyānaṃ tvayā proktaṃ saguṇaṃ nirguṇaṃ ca yat 1| adhunā lakṣaṇaṃ brūhi bhakteḥ sādhu kṛpākara | yādṛśī kriyate yena yathā yatra yadā tathā 2| sūta uvāca- ityuktamākarṇya nṛpottamasya muniḥ prahṛṣṭo nijagāda bhūpam | śṛṇuṣva rājannikhilāghahāriṇīṃ bhaktiṃ hareste pravadāmi samyak 3| atha bhaktiṃ pravakṣyāmi vividhāṃ pāpanāśinīm | vividhā bhaktiruddiṣṭā manovākkāyasaṃbhavā 4| laukikī vaidikī cāpi bhavedādhyātmikī tathā | dhyānadhāraṇayā buddhyā vedānāṃ smaraṇaṃ hi yat 5| viṣṇuprītikarī caiṣā mānasī bhaktirucyate | maṃtravedasamuccārairaviśrāṃtaviciṃtanaiḥ 6| jāpyaiścāraṇyakaiścaiva vācikī bhaktirucyate | vratopavāsaniyamaiḥ pañceṃdriyajayena ca 7| kāyikī saiva nirdiṣṭā bhaktiḥ sarvārthasādhinī | bhūṣaṇairhemaratnāṃkaiścitrābhirvāgbhireva ca 8| vāsaḥ pratisaraiḥ sūtraiḥ pāvakavyajanocchritaiḥ | nṛtyavāditragītaiśca sarvabalyupahārakaiḥ 9| bhakṣyabhojyānnapānaiśca yā pūjā kriyate naraiḥ | nārāyaṇaṃ samuddiśya bhaktiḥ sā laukikī matā 10| kāyikī saiva nirdiṣṭā bhaktiḥ sarvārthasādhikī | ṛgyajuḥsāmajāpyāni saṃhitādhyayanāni ca 11| kriyaṃte viṣṇumuddiśya sā bhaktirvaidikocyate | vedamaṃtrahaviryāgaiḥ kriyāyā vaidikī matā 12| darśe ca paurṇamāsyāṃ ca karttavyaṃ cāgnihotrakam | prāśanaṃ dakṣiṇādānaṃ puroḍāśaṃ caru kriyā 13| iṣṭirdhṛtiḥ somapānaṃ yājñiyaṃ karma sarvaśaḥ | agnibhūmyanilākāśa dyuti śaṃkara bhāskaram 14| tamuddiśyakṛtaṃ karma tatsarvaṃ viṣṇudaivatam | ādhyātmikīti vividhā brahmabhaktisthitā nṛpa 15| sāṃkhyākhyāṃ yogasaṃjātāṃ śṛṇu bhūpa yathoditām | caturviṃśati tattvāni pradhānādīni saṃkhyayā 16| acetanāni bhogyāni puruṣaḥ paṃcaviṃśakaḥ | cetanaḥ sa samuddiṣṭo kartā bhoktā ca karmaṇām 17| ātmā nityovyayaścaiva adhiṣṭhātā prayojakaḥ | puruṣo'vyakta nityaḥ syātkāraṇaṃ ca maheśvaraḥ 18| tattvasargo bhāvasargo bhūtasargaśca tattvataḥ | saṃkhyāyāḥ parisaṃkhyāyāḥ pradhānaṃ ca guṇātmakam 19| jñātvā sādharmyavaidharmyaṃ pradhānaṃ ca vidharmi ca | kāraṇaṃ brahmaṇaścaiva kāmitvamidamucyate 20| prayojyatvaṃ pradhānasya vaidharmyamidamucyate | sarvatra kartṛtā brahma puruṣasyāpyakartṛtā 21| acetanapradhānena samatvamidamucyate | tattvāṃtaraṃ ca tattvānāṃ kāryakāraṇameva ca 22| prayojanaṃ prayojyatvaṃ jñātvā tattvaprasaṃkhyayā | saṃkhyātamucyate prājñairvijayārthaviciṃtakaiḥ 23| iti matvāsya sadbhāvaṃ tattvaṃ saṃkhyāṃ ca tattvataḥ | brahmatattvādhikaṃ cāpi bhūtatattvaṃ vidurbudhāḥ 24| sāṃkhyaiḥ kṛtā bhaktireṣā bhaktirādhyātmikī smṛtā | yogajāmapi te bhūpa śṛṇu bhaktiṃ vadāmyaham 25| prāṇāyāmaparo nityaṃ dhyānavānniyateṃdriyaḥ | bhaikṣyabhakṣavratī cāpi sarvapratyāhṛtendriyaḥ 26| dhāraṇaṃ hṛdaye kṛtvā dhyāyamāno maheśvaram | hṛtpadmakarṇikāsīnaṃ pītavastraṃ sulocanam 27| paśyannudyotitamukhaṃ brahmasūtrakaṭītaṭam | śvetavarṇaṃ caturbāhuṃ varadābhayahastakam 28| yogajā mānasīsiddhirviṣṇubhaktiḥ parā smṛtā | ya evaṃ bhaktimāndevaṃ viṣṇubhaktiḥ sa ucyate 29| evaṃ bhaktiḥ samuddiṣṭā vividhā nṛpanaṃdana | sātvikī rājasī caiva tāmasībhedatastvimāḥ 30| nānāprakārā vijñeyā viṣṇoramitatejasaḥ | yathāgniḥ susamṛddhārcciḥ karotyedhāṃsi bhasmasāt 31| pāpāni bhagavadbhaktistathā dahati tatkṣaṇāt 32| yāvajjano na śṛṇute bhuvi viṣṇubhaktiṃ sākṣātsudhārasamaśeṣarasaikasāram | tāvajjarāmaraṇajanmaśatābhighātaduḥkhāni tāni labhate bahudehajāni 33| saṃkīrtitaściṃtitakīrtiraṃtaḥ śrutānubhāvo bhagavānanaṃtaḥ | samaṃtato'ghavinihaṃti meghaṃ vāyuryathābhānurivāṃdhakāram 34| na dāna devārcana yāga tīrtha snāna śrutācāra tapaḥ kriyābhiḥ | tathā viśuddhiṃ labhateṃ'tarātmā yathā hṛdisthe bhagavatyanaṃte 35| kathā viśuddhā naranātha tathyāstā eva pathyā harinātha tathyāḥ | saṃkīrtitā yatra pavitramūrteḥ saṃśrūyate ca śrutasādhukīrtiḥ 36| dhanyosi dhīradharaṇīdhara dharmadhuryya dhyānaikatāna hṛdayaḥ puruṣottamasya | yannaiṣṭhikīmatirasau tava saubhagaśrīḥ śrīkṛṣṇanāthasukṛtaḥ śravaṇe pravṛttā 37| anārādhya hariṃ bhaktyā varadaṃ viṣṇumavyayam | kutaḥ śreyo bhavedbhūpa puruṣasyātmamāninaḥ 38| māyājaniramāyo'sau bhaktyā rājannamāyayā | sādhyate sādhupuruṣaḥ svayaṃ jānāti tadbhavān 39| na vidyate te nṛpa dharmatattvamajñātametadvimalaṃ punarmām | tvaṃ pṛcchase tīrthapadaṃ prasaṃgātkathārasaṃ vaiṣṇava gauraveṇa 40| nātaḥ paraṃ paramatoṣaviśeṣapoṣaṃ paśyāmi puṇyamucitaṃ ca paraspareṇa | saṃtaḥ prasahya yadanaṃtaguṇānanaṃtaśreyonidhīnadhikabhāvabhujo bhujaṃti 41| brāhmaṇāḥ surabhī satya śraddhā yāga tapāṃsi ca | śruti smṛti dayā dīkṣā śāṃtayastanavo hareḥ 42| ādityaścaṃdramā vāyurbhūmirāpoṃ'baraṃ diśaḥ | brahmāviṣṇuśca rudraśca sarvabhūtamayo vibhuḥ 43| viśvarūpaḥ svayaṃ cakre jagadetaccarācaram | svayaṃ brāhmaṇamāviśya sadānnamupabhuṃjate 44| tatastu tīrthāspadapādareṇūndharādharātmālaya bhūmidevān | parātmanaḥ pūjaya puṇyalakṣmī sarvasvabhūtānakhilātmabhūtān 45| brāhmaṇaṃ viṣṇubuddhyyā yo vidvāṃsaṃ sādhu paśyati | sa eva vaiṣṇavo yaśca svasvakarmaikaniṣṭhitaḥ 46| kiṃcidetanmayāproktaṃ rahasyaṃ samayo hi me | snātuṃ gaṃtuṃ ca gaṃgāyāṃ na kathāvasaro'dhikaḥ 47| prāpto'yaṃ mādhavo māsaḥ puṇyo mādhavavallabhaḥ | tasyāpi saptamī śuklā gaṃgāyāmatidurllabhā 48| vaiśākha śukla saptamyāṃ jāhnavī jahnunā purā | krodhātpītā punastyaktā karṇaraṃdhrāttu dakṣiṇāt 49| tasyāṃ samarcayeddevīṃ gaṃgāṃ gaganamekhalām | snātvā samyagvidhānena sa dhanyaḥ sukṛtī naraḥ 50| tasyāṃ yastarpayeddevānpitṝnmartyo yathāvidhi | sākṣātpaśyati taṃ gaṃgā snātakaṃ gatapāpakam 51| na mādhava samo māso na gaṃgā sadṛśī nadī | durllabhaḥ khalu yogo'yaṃ haribhaktyaiva labhyate 52| viṣṇupādodakodbhūtā brahmalokādupāgatā | tribhiḥ srotobhiraśrāṃtā yā punāti jagattrayam 53| svargārohaṇaniḥśreṇī satatānaṃdakāriṇī | anekaduritodgārahāriṇī durgatāriṇī 54| śrīmaheśajaṭājūṭavāsinī duḥkhanāśinī | bhajamānajanasvāṃtakāntakeli vināśinī 55| sagarānvayanirvāṇakāriṇī dharmadhāriṇī | trimārgacāriṇī devī lokālaṃkṛtikāriṇī 56| darśana sparśana snāna kīrttana dhyāna sevanaiḥ | puṇyānapuṇyānpuruṣānpāvayaṃtī sahasraśaḥ 57| gaṃgā gaṃgeti gaṃgeti yaistrisaṃdhyamitīritam | sudūrasthaiśca tatpāpaṃ haṃti janmatrayārjitam 58| yojanānāṃ sahasreṣu gaṃgāṃ yaḥ smarate naraḥ | api duṣkṛtakarmāsau labhate paramāṃ gatim 59| vaiśākhe śukla saptamyāṃ durllabhā sā viśeṣataḥ | prāpyate jagatīpāla hari vipra prasādataḥ 60| na mādhavasamo māso na mādhavasamo vibhuḥ | gatohi duritāṃbhodhau majjamānajanasya yaḥ 61| dattaṃ japtaṃ hutaṃ snātaṃ yadbhaktyā māsi mādhave | tadakṣayaṃ bhavedbhūpa puṇyaṃ koṭiśatādhikam 62| yathā deveṣu viśvātmā devo nārāyaṇo hariḥ | yathā japyeṣu gāyatrī saritāṃ jāhnavī tathā 63| yathomā sarvanārīṇāṃ tapatāṃ bhāskaro yathā | ārogyalābho lābhānāṃ dvipadāṃ brāhmaṇo yathā 64| paropakāraḥ puṇyānāṃ vidyānāṃ nigamo yathā | maṃtrāṇāṃ praṇavo yadvaddhyānānāmātmaciṃtanam 65| satyaṃ svadharmavartitvaṃ tapasāṃ ca yathā varam | śaucānāmarthaśaucaṃ ca dānānāmabhayaṃ yathā 66| guṇānāṃ ca yathā lobhakṣayo mukhyo guṇaḥ smṛtaḥ | māsānāṃ pravaro māsastathāsau mādhavo mataḥ 67| tatra yatkriyate śrāddhaṃ yajña dānamupoṣaṇam | tapo'dhyayanapūjādi tadakṣayaphalaṃ smṛtam 68| vaiśākhāṃtāni pāpāni sūryāṃtāni tamāṃsi ca | parāpakārapaiśunya prāṃtāni sukṛtāni ca 69| kārtike māsi yatkiṃcittulāsaṃsthe divākare | snānadānādikaṃ rājaṃstatparārdhaguṇaṃ bhavet 70| tasmātsahasraguṇitaṃ māghe makarage ravau | tato'pi śatasaṃkhyātaṃ vaiśākhemeṣage ravau 71| te dhanyāste sukṛtino narā vaiśākha māsi ye | prātaḥ snātvā vidhānena pūjayaṃti madhudviṣam 72| prātaḥsnānaṃ ca vaiśākhe yajñadānamupoṣaṇam | haviṣyaṃ brahmacaryaṃ ca mahāpātakanāśanam 73| punaḥ kaliyuge rājannetadgopyaṃ bhaviṣyati | aśvamedhādikaṃ yasmānmāhātmyaṃ mādhavasya yat 74| aśvamedhamakhaḥ puṇyaḥ kalau naiva pravartate | eṣa mādhavamāsasya hayamedha samo vidhiḥ 75| aśvamedhasya yatpuṇyaṃ svargamokṣaphalapradam | na vetsyaṃti kalau pāpā janā duritabuddhayaḥ 76| tasminbhavairnaraiḥ pāpairgaṃtavyaṃ narakārṇave | atastu viralastasya pracāro yena nirmitaḥ 77| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāsamāhātmye paṃcāśītitamo'dhyāyaḥ 85|
English translation
Ambarīṣa said :
1-2. Well (done), well (done), O greatest sage who favour the world, since you told (me about) the meditation of Viṣṇu , with and without qualities. O you who favour the good, now explain (to me) devotion of what kinds (it is), by whom (it is done), how (it is done), where (it is done), and when (it is done).
Sūta said :
3-4a. Hearing these words uttered by the best king, the delighted sage again spoke to the king: “O king, listen; I shall (now) properly tell you (about) devotion to Hari , which removes all sins. (Now) I shall tell you (about) devotion of various kinds, which destroys sins.
4b-13a. Devotion is said to be of various kinds: mental, of speech and of body. It may also be (divided as) secular, Vedic and spiritual. Mental devotion is said to be the one in which recollection of the Vedas is done with the idea of having meditation and concentration which brings about devotion to Viṣṇu. That which is done through utterances of prayers and (hymns of) the Vedas, through untired reflections, and mutterings in the forest, is called verbal (devotion). That which accomplishes all objects and is done through vows, fasts, restraints and curbing of the five senses, is said to be physical (devotion). That devotion which is the worship done by men through (offerings made) with ornaments, marked (i.e. decked) with gold and jewels, so also with beautiful words, with ribbons of garments put round the waist, with large purifying fans, with dancing, musical instruments, songs, with all offerings and presents, with eatables, food and drinks, and which is intended for Nārāyaṇa is said to be secular. The same, accomplishing all objects is said to be physical. That devotion in which mutter-ings of hymns from the Ṛgveda , Yajurveda and Sāmaveda are done, and studies of the hymnical texts of the Vedas are done with reference to Viṣṇu is said to be Vedic. (So also) the act (of devotion) done through the Vedic hymns, and sacrifices where offerings are made (into fire) is looked upon as Vedic (derived from the Vedas).
13b-18. Offering into fire should be done on the new-moon day and the full-moon day. (Offering) food, giving gifts, a sacrificial oblation made of ground rice and offered in a vessel, an oblation of rice, barley and pulse boiled (and presented to) gods and manes, sacrifices, drinking Soma —are all sacrificial acts. All rites performed in honour of Fire, Earth, Wind, Sky, Light, Śaṅkara and the Sun, (reach) the deity Viṣṇu. O king, spiritual devotion is of various kinds: One is called Sāṃkhya ; (another) has come up from Yoga . O king, listen as it is described. The principles like Pradhāna (i.e. Prakṛti ), twenty-four in number, are insentient and are objects of enjoyment. The Puruṣa is the twenty-fifth (principle) described to be sentient, and is the agent of acts and the enjoyer (of their fruits). The soul is eternal, immutable, controller, and employer. Puruṣa is unmanifest and eternal and Maheśvara would be the cause.
19-25. Really (there are three creations): Creation of principles, psychic creation and physical creation. The Prad- hāna of the Sāṃkhya is of the nature of guṇas (constituents). The similarity and difference and that the Pradhāna is of a different nature should be known; so also the cause of Brahman is said to be desire. The being directed of the Pradhāna is said to be the difference. Brahman is all action; Puruṣa also has absence of action. This is said to be the similarity with the insentient Pradhāna. There is a difference among the principles, and they are related to one another as cause and effect. The wise who ponder over all true principles call it Sāṃkhya, knowing through the number of the principles, the employment and the state of being employed (of the principles). Knowing in this way its existence, and the number of principles correctly, the wise know that the physical principle is in addit i on to the principle of Brahman. This devotion formulated by the Sāṃkhyas is known as spiritual devotion. O king, I shall also tell you (about) the devotion, due to (i.e. in accordance with) the Yoga (school).
26-30. A man always given to controlling his breath, (always) reflecting and controlling his senses, eating what is obtained by begging, having controlled all senses, having reflected upon the mental representation (of Viṣṇu) in his heart, reflects upon the great god seated in the pericarp of the lotus of heart, wearing a yellow garment, and having charming eyes, and seeing (the lord) with a bright face, and having the sacred thread round his waist, of a white complexion, having four arms, and having the hand giving boons and fearlessness. This mental accomplishment due to Yoga is said to be great devotion to Viṣṇu. He who is thus devoted to the lord, is called Viṣṇu's devotee. O prince, I have thus explained various kinds of devotion, according to these divisions, viz. Sāttvikī (endowed with the quality of sattva or goodness), Rājasī (endowed with the quality of rajas or passion) and Tāmasī (endowed with the quality of tamas or darkness).
31-35. Many kinds should be known (of devotion) to Viṣṇu of unlimited lustre. As fire with highly blazing flames reduces fuel to ashes, in the same way devotion to the lord burns sins at that moment only. Till a man does not, on the earth, hear about devotion to Viṣṇu which is actually nectar, the essence of all other liquids, he obtains hundreds of striking afflictions (in the form) of old age, death, birth, due to many bodies (i.e. many existences). The endless lord, when described, when his fame is thought about, when his majestic lustre is heard (i.e. known) internally, destroys all sins, as wind does the clouds, or the sun does the darkness. The heart does not obtain that purity by means of gifts, worship, sacrifice, bath at a sacred place, behaving as laid down in sacred texts, and austerities, which it has when the eternal lord is in the heart. O lord of men, the stories are pure; they are true; these true stories about Hari are alone wholesome.
36-41. (As) these stories of him of a pure form are heard here by you whose good fame is heard, you are blessed. O brave king, you are the leader of the right path. Your heart is concentrated on Puruṣottama , since your firm heart, your good luck, have become prone to listening to the good deed of lord Śrīkṛṣṇa . O king, how can a self-respecting man have religious merit without propitiating with devotion Viṣṇu who grants boons and who is immutable? He, the guileless one, is born of illusion, and is won over through sincere devotion. You being a good man, know it yourself. O king, the truth about the way of life is not unknown to you. Yet you are asking me about the pure sacred place on this occasion. There is no greater sweetness than this, viz. the glorification of Viṣṇu’s devotee. I do not see greater nourishment of delight and proper religious merit mutually (i.e. enhancing each other). The good having greater devotion very much enjoy his unlimited qualities, having unending religious merit.
42-47. Brāhmaṇas , a cow, truth faith, sacrifice, austerities, sacred texts, Smṛti -texts, compassion, initiation and tranquillity are the bodies of Hari. The lord (occupies) the sun, the moon, wind, earth, water, the sky, quarters, Brahmā , Viṣṇu, Rudra —is full of all beings. He, of the form of the universe, himself created this mobile and immobile world. Having entered (the body of) a brāhmaṇa , he himself always eats food. Therefore, worship the brāhmaṇas, the dust of whose feet is a sacred place, who are gods on the earth, the abode of the mountains, who are high-souled, who are all-in-all of the auspicious Lakṣmī , and the souls of all. He who properly looks upon a learned brāhmaṇa as Viṣṇu, and who is attached to his own duties, is alone the devotee of Viṣṇu. I have told a secret (to you). It is time for me to go and bathe in Gaṅgā . There is (now) no more time for the story (to be continued).
48-51. The auspicious month of Vaiśākha , dear to Mādhava , has come. In it also the seventh day (for bathing) in Gaṅgā is extremely difficult to get. Formerly on the seventh day of the bright half of Vaiśākha, Jāhnavī (i.e. Gaṅgā) was drunk through anger by Jahnu , and let out from the cavity of his right ear. A man should, after having bathed in her (water), propitiate Gaṅgā, the girdle of the sky, according to proper rites. Such a man is blessed and fortunate. A mortal (i.e. a man) who would, according to the proper rites, gratify deities and manes in her (water), would see (himself as) the one who has had ablution there, and whose sins have gone away.
52-59. There is no month like Vaiśākha; there is no river like Gaṅgā. Such a difficult combination is secured only through devotion to Hari. She (i.e. Gaṅgā) has sprung up from the water (flowing) from the feet of Viṣṇu; she came (down) from Brahmā’s heaven. She is not tired (though flowing) in three streams, and she purifies the three worlds. She is a ladder for climbing to the heaven; she always gives joy; she removes the streams of many sins; she helps to surmount a difficulty. She remains in the twisted hair of Śiva . She removes grief. She destroys the lover’s sport (i.e. lust) in the heart of the man who worships her. She is the cause of the emancipation of Sagara ’s family. She sustains Dharma (righteousness). The goddess moves along three paths; she adorns the worlds. By means of her sight, touch, bath (in her water), recital (of her virtues), reflection (on her) and resorting to her, she purifies, in thousands, virtuous and non-virtuous men. Even when those away from her say ‘Gaṅgā, Gaṅgā, Gaṅgā’ at dawn, noon and sunset, she destroys their sins earned (i.e. committed) during three existences. If a man at (a distance of) thousands of yojanas remembers Gaṅgā, he, even though a sinner, obtains the highest position (i.e. salvation).
60-67. Especially on the seventh day of the bright half of Vaiśākha, she is difficult to reach; (but) is obtained through the favour of the brāhmaṇa in the form of Hari, the protector of the world. There is no month like Vaiśākha; there is none so supreme as Mādhava (Viṣṇu or Vaiśākha). The stream of the water of the sins of him who dips (in Gaṅgā in Vaiśākha) is gone. O king, that which is given, uttered, offered, or the bath taken devoutly (in Gaṅgā) in the month of Vaiśākha, would become inexhaustible religious merit hundreds of crores of times more (that what is given etc.). As among gods is the soul of the universe, viz. god Nārāyaṇa Hari, (or) as Gāyatrī is among the muttered hymns, so is Jāhnavī among rivers. As Umā (i.e. Pārvatī ) is (best) among all females, or as the sun is (best) among those that shine, as the gain of health is among gains, as Brāhmaṇa is among bipeds, as obliging others is among the acts of religious merit, as the Vedas are among lores, as Om is among the prayers, as self-reflection is among reflections, as truth and abiding by the rules of one’s own class are superior to austerities, as purity about wealth is among purities, as grant of fearlessness is among gifts, as the end of greed is said to be the chief among virtues, in the same way the month of Vaiśākha is said to be the best among months.
68-77. The śrāddha (offered in it), (or) the sacrifice (performed in it), (or) the gift (given in it), (or) a fast (observed in it), so also austerities (practised) in it, or study or worship etc. done in it—all this is said to have inexhaustible fruit. Sins end in Vaiśākha; darkness ends with (the rise of) the Sun; harm done to others and wickedness end with good deeds. O king, all that bath, gifts etc. (done or given) in the month of Kārtika , when the Sun is in Libra, would be a parārdha -fold more (meritorious). Thousand times more (is the religious merit) when (bath etc. is had) in the month of Māgha when the Sun is in Aquarius. It is hundred times more when, in Vaiśākha, the Sun is in Aries. Those men who having bathed in the morning worship (Viṣṇu), the enemy of (the demon) Madhu , in the month of Vaiśākha, according to the proper rites, are fortunate and blessed. Taking morning bath in Vaiśākha, (offering) sacrifices, (giving) gifts, (observing) fasts, (offering) oblations, and practising celibacy (in Vaiśākha) destroy great sins. Again, O king, in Kaliyuga the greatness of Mādhava (i.e. Vaiśākha) is to be kept secret (like) Aśvamedha etc. The meritorious Aśvamedha (i.e. the horse-sacrifice) does not take place in Kali (age). This rite of Vaiśākha is similar to that of Aśvamedha. The sinners of wicked minds do not realise in Kali (age) the religious merit of the horse-sacrifice, viz. attaining heaven and salvation. Men born in it being sinners, must go into the ocean of hell. Therefore its spread is made rare by him.”
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14779, revision 336127 (2022-04-18T20:45:57Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365397.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.