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Pātāla-khaṇḍa · Chapter 87

Chapter 87

Unit 382 of 693Pātāla-khaṇḍa · Chapter 87Pātāla-khaṇḍa · Chapter 871 source entries

Pātāla-khaṇḍa · Chapter 87

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सप्ताशीतितमोऽध्यायः । सूतउवाच- इति तस्य वचः श्रुत्वा नारदस्य स भूपतिः । प्रणम्य विस्मितः प्राह चिन्तयन्मनसा हरिम् १। अंबरीष उवाच- कथमेतद्विमुह्यामः स्वल्पायासेन वै मुने । प्राप्यते स्नानमात्रेण फलं चैवातिदुर्ल्लभम् २। नारद उवाच- सत्यमुक्तं त्वया राजन्नल्पायासेन यन्महत् । फलं संप्राप्यते तत्र श्रद्धत्स्व विधिभाषितम् ३। धर्मस्य गतयः सूक्ष्मा दुर्ज्ञेया हीश्वरैरपि । मुह्यंते चात्र विद्वांसोऽचिंत्यशक्ति हरेः कृतौ ४। विश्वामित्रादयो राजन्धर्माधिक्येन बाहुजाः । ब्राह्मण्यं समुपायाताः सूक्ष्मा धर्मगतिस्त्वतः ५। अजामिलोऽपि भूपाल दासीपतिरिति श्रुतः । धर्मपत्नीपरित्यागी नित्यं पापपथिस्थितः ६। म्रियमाणः सुतस्नेहात्प्रोच्य नारायणेति च । तद्ध्याननामग्रहणात्पदं लेभे सुदुर्ल्लभम् ७। अनिच्छयापि दहति स्पृष्टो हुतवहो यथा । तथा दहति गोविंद नामव्याजादपीरितम् ८। कानीनस्य मुनेः पौत्रा भ्रातृजायाभिगामिनः । गोलकस्य च वै पंडोः पुत्राः कुंडाः स्वयं तथा ९। ते पंचापि च भूपाल पांडवा द्रौपदीरताः । तेषां च पुण्यश्लोकत्वं सूक्ष्माधर्मगतिस्ततः १०। विचित्राणि च कर्माणि विचित्रा भूतभावनाः । विचित्राणि च भूता निविचित्राः कर्मशक्तयः ११। कदाचित्सुकृतं कर्म कूटस्थं यदवस्थितम् । केनचित्कर्मणा भूप शुभेन परिवर्धते १२। फलं ददाति सुमहत्कस्मिन्नपि च जन्मनि । सूक्ष्मो धर्मोऽतिगहनो मीयते न यथा तथा १३। नैतस्य फलदानस्य श्रूयते भूपनिश्चयः । यत्किंचित्सुकृतं कर्मच्छन्नं पापांतरैरपि १४। तदागत्य कुतः क्वापि स्वं फलं च प्रयच्छति । कृतस्य नेह नाशोऽस्ति पुण्यस्य दुरितस्य च १५। तथापि बहुभिः पुण्यैर्दुरितं याति दारुणम् । यदुक्तं भवता राजन्नायासाधिक्यतो भवेत् १६। महत्पुण्यं च तत्रापि कारणं मे निशामय । स्वल्पायासमहायासौ यद्यल्पत्व महत्त्वयोः १७। महापुण्यास्ततस्ते स्युः संततं कर्षकादयः । मंत्रोच्चारं च सिंहादेरायासं बहुलं त्वतः १८। पंचगव्यं प्रशस्तं हि व्रतांगत्वेन नो भवेत् । इति कर्तव्यबाहुल्यं महत्त्वं च तदल्पता १९। जलाग्न्यादिप्रवेशस्य प्रसज्येत व्रतांतरात् । इदमल्पं महच्चैतदिति नैव नियामकम् २०। फलं यच्चोदितं शास्त्रे तदेव स्यान्महन्नृप । यथाल्पनाशो महता महन्नाशस्तथाल्पतः २१। किं त्वल्पविस्फुलिंगेन तृणराशिः प्रदह्यते २२। हत्यायुतं पापसहस्रमुग्रं गुर्वंगनाकोटिनिषेवणं च । स्तेयादि पापानि च कृष्णभक्तैरज्ञानजातानि लयं ह्रियंते २३। विष्णुभक्तिमतावीर यत्किंचित्क्रियतेऽल्पकम् । सुकृतं साधुविदुषा तदक्षयफलं लभेत् २४। संदेहो नात्र कर्त्तव्यो माधवेमासि माधवम् । समाराध्य नरो भक्त्या तत्तद्वांच्छितमाप्नुयात् २५। अपत्यं द्रविणं रत्नं दाराहर्म्यं हया गजाः । सुखानि स्वर्गमोक्षौ च न दूरे हरिभक्तितः २६। एवं शास्त्रोक्तविधिना स्वल्पेनापि न संशयः । पापस्य महतोऽपि स्यात्क्षयो वृद्धिः सुकर्मणः २७। फलाधिक्यं भवेद्भूप त्वाधिक्याद्भावकर्मणोः । सूक्ष्मा धर्मस्य विज्ञेया गतिस्तु विविधैरपि २८। प्रियो माधवमासोऽयं माधवस्य महात्मनः । एकोप्यनुष्ठितो लोकैः समग्रेप्सितदायकः २९। पुण्येन गांगेन जलेन काले देशेऽपि यः स्नानपरोऽपि भूप । आजन्मतो भावहतोऽपि दाता न शुद्धिमेतीति मतं ममैतत् ३०। गंगादितीर्थेषु वसंति जीवा देवालये पक्षिगणाश्च नित्यम् । विनाशमायांति कृतोपवासा भावोज्झिता नैव गतिं लभंते ३१। भावं ततो हृत्कमले निधाय श्रीमाधवं माधवमासि भक्त्या । यजेत यः स्नानपरो विशुद्धः पुण्यं न शक्ता वयमस्य वक्तुम् ३२। प्रज्वाल्य वह्निं घृततैलसिक्तं प्रदक्षिणावर्तशिखं स्वकाले । प्रविश्य दग्धः किल भावदुष्टो न स्वर्गमाप्नोति फलं न चान्यत् ३३। श्रद्धत्स्वभूप तस्मात्त्वं माधवस्य फलं प्रति । स्वल्पं चापि शुभं कर्म विकर्मशतनाशनम् ३४। यथा हरेर्नामभयेन भूप नश्यंति सर्वे दुरितस्य वृंदाः । नूनं रवौ मेषगते विभाते स्नानेन तीर्थे च हरिस्तवेन ३५। तेजसा वैनतेयस्य पाप्मानः पन्नगा इव । विद्रवंति च वैशाखस्नानेनोषसि निश्चितम् ३६। गंगायां नर्मदायां वा स्नात्वा मेषगते रवौ । पापप्रशमनस्तोत्रं यः पठेद्भक्तिभावतः ३७। एककालं द्विकालं वा त्रिसंध्यमपि भूपते । स याति परमं स्थानं सर्वपापविवर्जितः ३८। अंबरीष महत्पुण्यप्राप्तये कुरु वीक्षणम् । माधवेमासि वै स्नानं प्रातर्नियमसंस्थितः ३९। यदानर्त्तपुरे प्रोक्तं वसतां वर्षकोटिभिः । तत्प्रातर्माधवे मासि स्नानेनैकेन लभ्यते ४०। इहार्थे यत्पुरावृत्तं तदाकर्णय भूपते । भार्यया सह संवादं देवशर्मद्विजन्मनः ४१। रेवातीरे सुपुण्ये च तीर्थे चामरकंटके । कौशिकस्य सुतो जातो देवशर्मा द्विजोत्तमः ४२। धनपुत्रविहीनस्तु बहुदुःखसमन्वितः । दारिद्रेण सुदुःखेन सर्वदैवप्रपीडितः ४३। पुत्रोपायं धनस्यापि दिवारात्रौ प्रचिंतयेत् । एकदा तु प्रिया तस्य सुमना नाम सुव्रता ४४। भर्तारं चिंतयोपेतमधोमुखमलक्षयत् । समालोक्य तदा कांतं तमुवाच यशस्विनी ४५। दुःखजालैरसंख्यैस्तु तव चित्तं प्रकर्षितम् । व्यामोहेन प्रमूढोसि त्यज चिंतां महामते ४६। मम दुःखं समाचक्ष्व स्वस्थो भव सुखं व्रज । नास्ति चिंतासमं दुःखं कायशोषणमेव हि ४७। तां संत्यज्य प्रवर्तेत स सुखेन प्रमोदते । चिंतायाः कारणं विप्र कथयस्व मम प्रभो ४८। नारद उवाच-। प्रियावाक्यं स संश्रुत्य देवशर्मा महामतिः । उवाच वचनं प्रीतो दुःखितोऽपि सतीसखः ४९। देवशर्मोवाच-। यत्त्वया चिंतितं भद्रे किंचिद्दुःखस्य कारणम् । तत्सर्वं तु प्रवक्ष्यामि श्रुत्वा चैवावधार्यताम् ५०। न जाने केन पापेन धनहीनोऽस्मि सुव्रते । तथा पुत्रविहीनोऽस्मि एतद्दुःखस्य कारणम् ५१। सुमनोवाच-। श्रूयतामभिधास्यामि सर्वसंदेहनाशनम् । स्वरूपमुपदेशस्य सर्वविज्ञानदर्शनम् ५२। संतोष एव परमं पुण्यं सौख्यादिकारणम् । असंतोषः परं पापमित्याह भगवान्हरिः ५३। लोभः पापस्य बीजोऽयं मोहो मूलं च तस्य वै । असत्यं तस्य हि स्कंधो महाशाखा सुविस्तरात् ५४। मदकौटिल्य पत्राणि कुबुद्ध्या पुष्पितः सदा । अनृतं तस्य सौगंध्यमज्ञानं फलमेव च ५५। कुड्यं पाषंडचौराश्च क्रूराः कूटाश्च पापिनः । पक्षिणो मोहवृक्षस्य महाशाखासमाश्रिताः ५६। अज्ञानं सुफलं तस्य रसो धर्मं फलस्य हि । भावोदकेन संवृद्धिस्तस्य श्रद्धा क्रतु प्रिया ५७। अधर्मेषु रसस्तस्य उत्क्लेदैर्मधुरायते । तादृशैश्च फलैश्चैवसफलो लोभपादपः ५८। तस्यच्छायां समाश्रित्य यो नरः परिवर्तते । फलानि तस्य सोऽश्नाति स्वपक्वानि दिनेदिने ५९। फलानां च रसेनापि अधर्मेण तु पोषितः । स संपुष्टो भवेन्मर्त्यः पतनाय प्रयच्छति ६०। तस्माच्चिंतां परिश्रित्य स्वामि लोभं न कारयेत् । धनपुत्रकलत्राणां चिंतामेतां न कारयेत् ६१। यो हि विद्वान्नचेत्कांत मूर्खाणां पथमेव हि । मृषा चिंतयते नित्यं दिवारात्रौ विमोहितः ६२। शुभार्थं च प्रविंदामि कथं पुत्रानहं लभे । एवं चिंतयते नित्यं दिवारात्रौ विमोहितः ६३। क्षणमेकं प्रपश्येत्स चिंतामध्ये महत्सुखम् । पुनश्चैतन्यमायाति महादुःखेन पीड्यते ६४। चिंतामोहौ परित्यज्य अनुवर्तस्व तं द्विज । संसारे नास्ति संबंधः केन सार्धं महामते ६५। मित्राश्च बांधवाः पुत्राः पितामाता सुतास्तथा । स्वसंबंधा भवंत्येते कलत्रादि तथैव च ६६। देवशर्मोवाच-। संबंधः कीदृशो भद्रे तन्मे विस्तरतो वद । येन जायंति ते सर्वे धनपुत्रादि बांधवाः ६७। सुमनोवाच-। भर्तः पंचविधाः पुत्रा जायंते तान्वदाम्यहम् । न्यासापहारकं चैकमृणसंबंधिनं परम् ६८। रिपुं लभ्यमुदासीनमिति कांत भवंति ते । लक्षणानि प्रवक्ष्यामि तेषामीश पृथक्पृथक् ६९। पुत्रा मित्राः प्रिया भार्या पिता माता च बांधवाः । स्वेनस्वेन हि जायंते संबंधेन महीतले ७०। न्यासापहारभावेन यस्य येन हृतं भुवि । न्यासस्वामी भवेत्पुत्रो गुणवान्रूपवान्भुवि ७१। येन ह्यपहृतं न्यासं तस्य गेहे न संशयः । न्यासापहारणं दुःखं स दत्त्वा दारुणं गतः ७२। न्यासस्वामी सुपुत्रोऽभून्न्यासापहारकस्य च । गुणवान्रूपवांश्चैव सर्वलक्षणसंयुतः ७३। भक्तिं च दर्शयेत्तस्य पुत्रो भूत्वा दिनेदिने । प्रियवाङ्मधुरोवाग्मी बहुस्नेहं विदर्शयेत् ७४। स्वीयं द्रव्यं समुद्ग्राह्य प्रीतिमुत्पाद्य चातुलाम् । यथा तेन प्रदत्तं तन्न्यासापहरणात्परम् ७५। दुःखमेवं महाभाग दारुणं प्राणनाशनम् । तादृशं तस्य सो दद्यात्पुत्रो भूत्वा महागुणः ७६। अल्पायुषस्तथा भूत्वा मरणं चोपगच्छति । दुःखं दत्वा प्रयात्येवं प्रहृत्यैवं पुनःपुनः ७७। यदाह पुत्रपुत्रेति प्रलापं हि करोति यः । तदा हास्यं करोत्येष कस्तु पुत्रो हि कस्य च ७८। अनेनापहृतं न्यासं मदीयं पापचारिणा । द्रव्यापहारणेनापि मम प्राणागताः किल ७९। दुःखेन महता चैव असह्येन च वै पुरा । तदा दुःखं मया दत्वाद्रव्यमुद्ग्राह्यमुत्तमम् ८०। इति श्रीपद्मपुराणे पातालखंडे वैशाखमाहात्म्ये सप्ताशीतितमोऽध्यायः ८७।

saptāśītitamo'dhyāyaḥ | sūtauvāca- iti tasya vacaḥ śrutvā nāradasya sa bhūpatiḥ | praṇamya vismitaḥ prāha cintayanmanasā harim 1| aṃbarīṣa uvāca- kathametadvimuhyāmaḥ svalpāyāsena vai mune | prāpyate snānamātreṇa phalaṃ caivātidurllabham 2| nārada uvāca- satyamuktaṃ tvayā rājannalpāyāsena yanmahat | phalaṃ saṃprāpyate tatra śraddhatsva vidhibhāṣitam 3| dharmasya gatayaḥ sūkṣmā durjñeyā hīśvarairapi | muhyaṃte cātra vidvāṃso'ciṃtyaśakti hareḥ kṛtau 4| viśvāmitrādayo rājandharmādhikyena bāhujāḥ | brāhmaṇyaṃ samupāyātāḥ sūkṣmā dharmagatistvataḥ 5| ajāmilo'pi bhūpāla dāsīpatiriti śrutaḥ | dharmapatnīparityāgī nityaṃ pāpapathisthitaḥ 6| mriyamāṇaḥ sutasnehātprocya nārāyaṇeti ca | taddhyānanāmagrahaṇātpadaṃ lebhe sudurllabham 7| anicchayāpi dahati spṛṣṭo hutavaho yathā | tathā dahati goviṃda nāmavyājādapīritam 8| kānīnasya muneḥ pautrā bhrātṛjāyābhigāminaḥ | golakasya ca vai paṃḍoḥ putrāḥ kuṃḍāḥ svayaṃ tathā 9| te paṃcāpi ca bhūpāla pāṃḍavā draupadīratāḥ | teṣāṃ ca puṇyaślokatvaṃ sūkṣmādharmagatistataḥ 10| vicitrāṇi ca karmāṇi vicitrā bhūtabhāvanāḥ | vicitrāṇi ca bhūtā nivicitrāḥ karmaśaktayaḥ 11| kadācitsukṛtaṃ karma kūṭasthaṃ yadavasthitam | kenacitkarmaṇā bhūpa śubhena parivardhate 12| phalaṃ dadāti sumahatkasminnapi ca janmani | sūkṣmo dharmo'tigahano mīyate na yathā tathā 13| naitasya phaladānasya śrūyate bhūpaniścayaḥ | yatkiṃcitsukṛtaṃ karmacchannaṃ pāpāṃtarairapi 14| tadāgatya kutaḥ kvāpi svaṃ phalaṃ ca prayacchati | kṛtasya neha nāśo'sti puṇyasya duritasya ca 15| tathāpi bahubhiḥ puṇyairduritaṃ yāti dāruṇam | yaduktaṃ bhavatā rājannāyāsādhikyato bhavet 16| mahatpuṇyaṃ ca tatrāpi kāraṇaṃ me niśāmaya | svalpāyāsamahāyāsau yadyalpatva mahattvayoḥ 17| mahāpuṇyāstataste syuḥ saṃtataṃ karṣakādayaḥ | maṃtroccāraṃ ca siṃhāderāyāsaṃ bahulaṃ tvataḥ 18| paṃcagavyaṃ praśastaṃ hi vratāṃgatvena no bhavet | iti kartavyabāhulyaṃ mahattvaṃ ca tadalpatā 19| jalāgnyādipraveśasya prasajyeta vratāṃtarāt | idamalpaṃ mahaccaitaditi naiva niyāmakam 20| phalaṃ yaccoditaṃ śāstre tadeva syānmahannṛpa | yathālpanāśo mahatā mahannāśastathālpataḥ 21| kiṃ tvalpavisphuliṃgena tṛṇarāśiḥ pradahyate 22| hatyāyutaṃ pāpasahasramugraṃ gurvaṃganākoṭiniṣevaṇaṃ ca | steyādi pāpāni ca kṛṣṇabhaktairajñānajātāni layaṃ hriyaṃte 23| viṣṇubhaktimatāvīra yatkiṃcitkriyate'lpakam | sukṛtaṃ sādhuviduṣā tadakṣayaphalaṃ labhet 24| saṃdeho nātra karttavyo mādhavemāsi mādhavam | samārādhya naro bhaktyā tattadvāṃcchitamāpnuyāt 25| apatyaṃ draviṇaṃ ratnaṃ dārāharmyaṃ hayā gajāḥ | sukhāni svargamokṣau ca na dūre haribhaktitaḥ 26| evaṃ śāstroktavidhinā svalpenāpi na saṃśayaḥ | pāpasya mahato'pi syātkṣayo vṛddhiḥ sukarmaṇaḥ 27| phalādhikyaṃ bhavedbhūpa tvādhikyādbhāvakarmaṇoḥ | sūkṣmā dharmasya vijñeyā gatistu vividhairapi 28| priyo mādhavamāso'yaṃ mādhavasya mahātmanaḥ | ekopyanuṣṭhito lokaiḥ samagrepsitadāyakaḥ 29| puṇyena gāṃgena jalena kāle deśe'pi yaḥ snānaparo'pi bhūpa | ājanmato bhāvahato'pi dātā na śuddhimetīti mataṃ mamaitat 30| gaṃgāditīrtheṣu vasaṃti jīvā devālaye pakṣigaṇāśca nityam | vināśamāyāṃti kṛtopavāsā bhāvojjhitā naiva gatiṃ labhaṃte 31| bhāvaṃ tato hṛtkamale nidhāya śrīmādhavaṃ mādhavamāsi bhaktyā | yajeta yaḥ snānaparo viśuddhaḥ puṇyaṃ na śaktā vayamasya vaktum 32| prajvālya vahniṃ ghṛtatailasiktaṃ pradakṣiṇāvartaśikhaṃ svakāle | praviśya dagdhaḥ kila bhāvaduṣṭo na svargamāpnoti phalaṃ na cānyat 33| śraddhatsvabhūpa tasmāttvaṃ mādhavasya phalaṃ prati | svalpaṃ cāpi śubhaṃ karma vikarmaśatanāśanam 34| yathā harernāmabhayena bhūpa naśyaṃti sarve duritasya vṛṃdāḥ | nūnaṃ ravau meṣagate vibhāte snānena tīrthe ca haristavena 35| tejasā vainateyasya pāpmānaḥ pannagā iva | vidravaṃti ca vaiśākhasnānenoṣasi niścitam 36| gaṃgāyāṃ narmadāyāṃ vā snātvā meṣagate ravau | pāpapraśamanastotraṃ yaḥ paṭhedbhaktibhāvataḥ 37| ekakālaṃ dvikālaṃ vā trisaṃdhyamapi bhūpate | sa yāti paramaṃ sthānaṃ sarvapāpavivarjitaḥ 38| aṃbarīṣa mahatpuṇyaprāptaye kuru vīkṣaṇam | mādhavemāsi vai snānaṃ prātarniyamasaṃsthitaḥ 39| yadānarttapure proktaṃ vasatāṃ varṣakoṭibhiḥ | tatprātarmādhave māsi snānenaikena labhyate 40| ihārthe yatpurāvṛttaṃ tadākarṇaya bhūpate | bhāryayā saha saṃvādaṃ devaśarmadvijanmanaḥ 41| revātīre supuṇye ca tīrthe cāmarakaṃṭake | kauśikasya suto jāto devaśarmā dvijottamaḥ 42| dhanaputravihīnastu bahuduḥkhasamanvitaḥ | dāridreṇa suduḥkhena sarvadaivaprapīḍitaḥ 43| putropāyaṃ dhanasyāpi divārātrau praciṃtayet | ekadā tu priyā tasya sumanā nāma suvratā 44| bhartāraṃ ciṃtayopetamadhomukhamalakṣayat | samālokya tadā kāṃtaṃ tamuvāca yaśasvinī 45| duḥkhajālairasaṃkhyaistu tava cittaṃ prakarṣitam | vyāmohena pramūḍhosi tyaja ciṃtāṃ mahāmate 46| mama duḥkhaṃ samācakṣva svastho bhava sukhaṃ vraja | nāsti ciṃtāsamaṃ duḥkhaṃ kāyaśoṣaṇameva hi 47| tāṃ saṃtyajya pravarteta sa sukhena pramodate | ciṃtāyāḥ kāraṇaṃ vipra kathayasva mama prabho 48| nārada uvāca-| priyāvākyaṃ sa saṃśrutya devaśarmā mahāmatiḥ | uvāca vacanaṃ prīto duḥkhito'pi satīsakhaḥ 49| devaśarmovāca-| yattvayā ciṃtitaṃ bhadre kiṃcidduḥkhasya kāraṇam | tatsarvaṃ tu pravakṣyāmi śrutvā caivāvadhāryatām 50| na jāne kena pāpena dhanahīno'smi suvrate | tathā putravihīno'smi etadduḥkhasya kāraṇam 51| sumanovāca-| śrūyatāmabhidhāsyāmi sarvasaṃdehanāśanam | svarūpamupadeśasya sarvavijñānadarśanam 52| saṃtoṣa eva paramaṃ puṇyaṃ saukhyādikāraṇam | asaṃtoṣaḥ paraṃ pāpamityāha bhagavānhariḥ 53| lobhaḥ pāpasya bījo'yaṃ moho mūlaṃ ca tasya vai | asatyaṃ tasya hi skaṃdho mahāśākhā suvistarāt 54| madakauṭilya patrāṇi kubuddhyā puṣpitaḥ sadā | anṛtaṃ tasya saugaṃdhyamajñānaṃ phalameva ca 55| kuḍyaṃ pāṣaṃḍacaurāśca krūrāḥ kūṭāśca pāpinaḥ | pakṣiṇo mohavṛkṣasya mahāśākhāsamāśritāḥ 56| ajñānaṃ suphalaṃ tasya raso dharmaṃ phalasya hi | bhāvodakena saṃvṛddhistasya śraddhā kratu priyā 57| adharmeṣu rasastasya utkledairmadhurāyate | tādṛśaiśca phalaiścaivasaphalo lobhapādapaḥ 58| tasyacchāyāṃ samāśritya yo naraḥ parivartate | phalāni tasya so'śnāti svapakvāni dinedine 59| phalānāṃ ca rasenāpi adharmeṇa tu poṣitaḥ | sa saṃpuṣṭo bhavenmartyaḥ patanāya prayacchati 60| tasmācciṃtāṃ pariśritya svāmi lobhaṃ na kārayet | dhanaputrakalatrāṇāṃ ciṃtāmetāṃ na kārayet 61| yo hi vidvānnacetkāṃta mūrkhāṇāṃ pathameva hi | mṛṣā ciṃtayate nityaṃ divārātrau vimohitaḥ 62| śubhārthaṃ ca praviṃdāmi kathaṃ putrānahaṃ labhe | evaṃ ciṃtayate nityaṃ divārātrau vimohitaḥ 63| kṣaṇamekaṃ prapaśyetsa ciṃtāmadhye mahatsukham | punaścaitanyamāyāti mahāduḥkhena pīḍyate 64| ciṃtāmohau parityajya anuvartasva taṃ dvija | saṃsāre nāsti saṃbaṃdhaḥ kena sārdhaṃ mahāmate 65| mitrāśca bāṃdhavāḥ putrāḥ pitāmātā sutāstathā | svasaṃbaṃdhā bhavaṃtyete kalatrādi tathaiva ca 66| devaśarmovāca-| saṃbaṃdhaḥ kīdṛśo bhadre tanme vistarato vada | yena jāyaṃti te sarve dhanaputrādi bāṃdhavāḥ 67| sumanovāca-| bhartaḥ paṃcavidhāḥ putrā jāyaṃte tānvadāmyaham | nyāsāpahārakaṃ caikamṛṇasaṃbaṃdhinaṃ param 68| ripuṃ labhyamudāsīnamiti kāṃta bhavaṃti te | lakṣaṇāni pravakṣyāmi teṣāmīśa pṛthakpṛthak 69| putrā mitrāḥ priyā bhāryā pitā mātā ca bāṃdhavāḥ | svenasvena hi jāyaṃte saṃbaṃdhena mahītale 70| nyāsāpahārabhāvena yasya yena hṛtaṃ bhuvi | nyāsasvāmī bhavetputro guṇavānrūpavānbhuvi 71| yena hyapahṛtaṃ nyāsaṃ tasya gehe na saṃśayaḥ | nyāsāpahāraṇaṃ duḥkhaṃ sa dattvā dāruṇaṃ gataḥ 72| nyāsasvāmī suputro'bhūnnyāsāpahārakasya ca | guṇavānrūpavāṃścaiva sarvalakṣaṇasaṃyutaḥ 73| bhaktiṃ ca darśayettasya putro bhūtvā dinedine | priyavāṅmadhurovāgmī bahusnehaṃ vidarśayet 74| svīyaṃ dravyaṃ samudgrāhya prītimutpādya cātulām | yathā tena pradattaṃ tannyāsāpaharaṇātparam 75| duḥkhamevaṃ mahābhāga dāruṇaṃ prāṇanāśanam | tādṛśaṃ tasya so dadyātputro bhūtvā mahāguṇaḥ 76| alpāyuṣastathā bhūtvā maraṇaṃ copagacchati | duḥkhaṃ datvā prayātyevaṃ prahṛtyaivaṃ punaḥpunaḥ 77| yadāha putraputreti pralāpaṃ hi karoti yaḥ | tadā hāsyaṃ karotyeṣa kastu putro hi kasya ca 78| anenāpahṛtaṃ nyāsaṃ madīyaṃ pāpacāriṇā | dravyāpahāraṇenāpi mama prāṇāgatāḥ kila 79| duḥkhena mahatā caiva asahyena ca vai purā | tadā duḥkhaṃ mayā datvādravyamudgrāhyamuttamam 80| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāhātmye saptāśītitamo'dhyāyaḥ 87|

English translation

Sūta said :

1. Having heard these words of Nārada the king who was amazed, saluted him, and thinking of Viṣṇu said (to him):

Ambarīṣa said :

2. O sage, we are confused. How can a very difficult fruit be obtained by a little exertion—merely by means of a bath?

Nārada said :

3-5a. O king, you have spoken the truth that with little exertion great fruit is obtained. Have faith in it. It is the statement of the Creator. The ways of religious merit are subtle; for they are difficult to understand even for the masters. (Even) the learned are bewildered about the act of Viṣṇu whose power is inconceivable. O king, kṣatriyas like Viśvāmitra attained brāhmaṇa -hood due to the excellence of religious merit.

5b-15a. Therefore, the ways of religious merit are subtle. O king, even Ajāmila who was known as a female slave’s husband, had abandoned his religiously wedded wife and always remained on the path of sin. When he died, he, through affection for his son, called, ‘ Nārāyaṇa ’. Due to that thought and utterance of the name (Nārāyaṇa) he obtained a position very difficult to be had. As fire, though touched unwillingly (i.e.unknowingly) burns (one’s limb etc.), in the same way, the name of Govinda , though uttered under a pretext (i.e. non-seriously or casually), burns (the sins). The grandsons of sage Vyāsa cohabited with their brothers’ wives. Similarly the sons of Pāṇḍu were themselves sons born of their mothers ( Kuntī and Mādrī ) by those (deities) other than Pāṇḍu. O king, all the five Pāṇḍavas enjoyed Draupadī . And (still) their fame is auspicious. Therefore, the course of religious merit is subtle. Strange are the deeds (of human beings); strange are the ideas of beings. Strange are the beings; strange are the potencies of acts. Perhaps a good deed which remained hidden, grows with some auspicious act, O king; and in a certain existence it gives a great fruit. Religious merit is subtle, and cannot be guaged in any manner. O king, no positive evidence for the fruit of this (auspicious deed) is heard (i.e. available). A certain auspicious deed, covered by other sins, comes from somewhere and gives its fruit somewhere.

15b-23. There is no destruction of a good or bad deed in this world. Yet due to many auspicious deeds a terrible sin goes (away). O king, with regard to the statement which you made, that due to great exertion great religious merit is (had), listen from me about the cause thereof. If little or much exertion depends upon smallness or greatness (of an activity), then the cultivators etc. would always be men of great religious merit. The utterance of a hymn is a great exertion for a lion. The five products of a cow would not have been (mentioned) as constituents of a vow. Thus the greatness or smallness of an act that ought to be done would follow from another vow of (i.e. like) entering water or fire. There is no such rule that this is a small or this is a great (exertion). O king, the fruit alone which is mentioned in the sacred texts, would be great. As a small (thing) is destroyed by a great one, in the same way a great (thing) is destroyed by a small one. A heap of grass (i.e hay) is burnt even by a small spark of fire. A thousand formidable sins connected with killing, crores of violations (of the modesty) of the teacher’s wife, sins like theft, committed by devotees of Kṛṣṇa through ignorance, come to an end.

24-31. (Even) a small good act, done by Viṣṇu’s good and wise devotee, would obtain an inexhaustible fruit, O hero. No doubt should be entertained in this (matter). A man having devoutly worshipped Viṣṇu in the month of Vaiśākha , would obtain whatever is desired by him. By means of devotion to Viṣṇu, children, wealth, gems, a wife, a mansion, horses, elephants, pleasures, heaven, salvation are not away (from the devotee). Thus, there is no doubt that even by means of(an act done according to) rite told in sacred texts, there would be the destruction of a great sin, and the nourishment (i.e. enhancement) of good deeds. The fruit would increase, O king, due to the excellence of devotion and deeds. Even by means of the various (fruits), the course of religious merit should be understood to be subtle. This month of Vaiśākha is dear to the great-souled Viṣṇu. Even if one is observed (i.e. even if bath etc. is done in only one Vaiśākha) by people, it gives the entire desired (object). O king, this is my view that a man who is given to bathing (right) from his birth with the holy water of Gaṅgā at the proper time and place, who is void of devotion and yet is a giver, does not become pure. Creatures live at holy places on Gaṅgā etc. and flocks of birds always live in temple(s). (Though) they observe fasts, they, being bereft of devotion, meet with death, and do not get the (highest) position (i.e. salvation).

32-38. We are not able to describe the religious merit of him who devoutly keeping Viṣṇu in his heart, who intent on bathing and thus being pure, worships Viṣṇu in Vaiśākha. He, defective in devotion, having entered fire at the time of his death, after the fire which is sprinkled with ghee and oil, whose flames are turning round, is enkindled, does not go to heaven, nor does he obtain any other (good) fruit. Therefore, O king, have faith in the fruit of (i.e. given by) Mādhava . Even a small auspicious act destroys (the fruit of) hundreds of impious acts. As due to the fear of Viṣṇu’s name the hosts of all sins perish, and O king, as they perish by bathing in the morning at a holy place when the Sun is in Aries, similarly they certainly perish by taking a bath at dawn (every day) in Vaiśākha, as serpents perish by the lustre of Garuḍa . He, O king, who bathes in Gaṅgā or Narmadā when the Sun is in Aries, and devoutly recites the hymn removing sins, once, twice or thrice, at dawn, noon and evening, goes, being free from sins, to the highest place (i.e. salvation).

39-40. O Ambarīṣa , for getting great religious merit, take care to observe the rule of taking bath in the morning in the month of Vaiśākha. What is said to be obtained by those living in the city of Ānarta for crores of years, is obtained by a single morning bath in the month of Vaiśākha.

41-48. O king, listen to an old account in this regard, viz. the conversation with his wife of the brāhmaṇa Devaśarman . On the bank of Revā , in the very auspicious holy place Amarakaṇṭaka was born the best brāhmaṇa Devaśarman as the son of Kauśika . He was sonless, had no wealth, and was having (i.e. suffering from) many afflictions. He was always troubled by the great grief of poverty. Day and night he would think about a means of (getting) a son and wealth also. Once his beloved wife, of a good vow, named Sumanā , saw her husband full of anxiety and with his face hung down. Seeing her husband at that time she, the glorious one, said: “Your mind is agitated by numberless troubles. You are confused with delusions. O you very intelligent one, give up your anxiety. Tell me your grief, be calm, be happy; for there is no other grief like anxiety that dries up the body. He who would give it up, becomes happy. O lord, O brāhmaṇa, tell me the cause of your anxiety.”

Nārada said :

49. Having heard the words of his dear wife, the very intelligent Devaśarman, having the chaste wife as his companion, though afflicted, said (these) words:

Devaśarman said :

50-51. O good one, I shall tell you all about the cause of my worry, which you have thought about; having heard it, listening (to me), understand it accurately. O you of a good vow, I do not know for what sin I am wealthless and sonless. This is the cause of my anxiety.

Sumanā said :

52-66. Listen, I shall speak (that) which (instruction) will remove all doubt, and will contain all wisdom. Contentment alone is the great auspicious cause of happiness etc. Lack of contentment is a great sin. So said lord Hari . This greed is the seed of sin and its root is ignorance. Falsehood is its trunk; and the great trunks are there due to its great expanse. Its leaves are lustful passion and crookedness; it is always blossomed with bad thought. Its fragrance is falsehood, and ignorance is its fruit. Its walls are the heretics and thieves. The cruel, the fraudulent, the sinners are the birds that have resorted to the large branches ofthe tree of ignorance. Its great fruit is ignorance, and unrighteousness is the juice in the fruit. It is nourished by the water of emotion; and vehement desire loves its nourishment. It has delight in unrighteous acts, and becomes sweet due to being moist. With fruits like that the tree of greed is fructified. A man who lives by resorting to its shadow, every day eats its self-ripe fruits; being well-nourished by the juice of the fruits—unrighteousness—a man would be well-fed; he (then) sets about for a fall. Therefore, O (my) lord, one should not, resorting to anxiety, have greed. One should not worry about wealth, sons and a wife. O dear one, he who is not wise, being deluded, day and night thinks in vain along the path (i.e. in the manner) of fools. ‘How shall I get good objects? How shall I get sons?’ The deluded one thinks like this day and night. While worrying he would find great pleasure (just) for a moment. Again he becomes conscious, and is troubled by great affliction. O Brāhmaṇa, giving up anxiety and delusion, follow him. O you very intelligent one, in the worldly existence (one) has relation with none else. Friends, relations, sons, father, mother, are related to themselves only. So also is wife and others.

Devaśarman said :

67. O good one, tell me in detail, of what kind is the relation due to which all—wealth, sons etc. and kinsmen—happen (to be related).

Sumanā said :

68-80. O (my) husband, five kinds of sons are born. I shall now tell about (i.e. explain) them. They are: one who snatches away what is deposited with him; the other is the one connected through debt; enemy; suitable; and neutral, O dear one. O lord, I shall narrate their characteristics separately. Sons, friends, dear wife, father, mother, kinsmen are born on the earth being related to themselves (only). He who has been robbed (of his wealth) on the earth by snatching away his deposit, that is the owner of the deposit; he would be born as a virtuous, handsome son in the house of him who had snatched the deposit. There is no doubt about this. He had passed (away) after having given (the son) the affliction of snatching away the deposit. The owner of the deposit was (i.e. would be) a virtuous, handsome son, endowed with all (good) characteristics, of him who had snatched away the deposit. Talking agreeably and sweetly, and being eloquent, he would show great affection. Being (born) as his son of great qualities, he would, O glorious one, give very fearful affliction, which he (i.e. the father in the present existence) had given him, after generating matchless love and after having seized his wealth, by means of snatching away his deposit. Being short-lived he meets with death. Again and again striking him and giving grief to him, he departs. When he (i.e. the father) says: ‘O son, O son’, and laments, then he laughs: ‘Who is whose son?’ ‘This wicked one snatched away my deposit; due to the snatching away of (my wealth), and due to great, unbearable grief, my life formerly departed. Then (I shall depart) by giving him grief, and seizing his excellent wealth’.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 15405, revision 336129 (2022-04-18T20:48:20Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365399.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.