Pātāla-khaṇḍa · Chapter 92
Sourceसूत उवाच-। इति तस्य वचः श्रुत्वा नारदस्य स भूपतिः । प्रणम्य विस्मितः प्राहचिंतयन्मनसा हरिम् १। अंबरीष उवाच-। कथमेतद्विमुह्यामः स्वल्पायासेन यन्मुने । शूद्रः पापसमाचारो लेभे ब्राह्मण्यमुत्तमम् २। ब्राह्मण्यं दुर्ल्लभं तात सुकृतैर्विविधैरपि । कथं माधवमासस्य स्नानेनैवाप सोऽधमः ३। न यज्ञदानैर्न तपोभिरुग्रैर्न पुण्यसंज्ञैरपरैरपीश । अस्मादृशो भूपतयोऽर्थवंतो न ते लभंतेऽवनिदैवतत्वम् ४। स गाधिसूनुर्विविधं तपोऽपि चिरंविधायानिशमेव घोरम् । कृच्छ्रेण लेभे शतवर्षपूर्णैरहो कथंचिद्बहुभिः प्रयत्नैः ५। कथं स वर्णाधम एष पापः स्वधर्महीनो धनवान दाता । पुण्यादनायासकृतादमुष्मादल्पादिहावाप स रामतत्त्वम् ६। नारद उवाच-। सत्यमुक्तं त्वया राजन्ब्राह्मण्यमतिदुर्ल्लभम् । तथापि गतयः सूक्ष्मा दुर्ज्ञेया धर्मतत्त्वतः ७। विचित्राणि च कर्माणि विचित्रा भूतभावना । विचित्राणि च भूतानि विचित्राः कर्मशक्तयः ८। कदाचित्सुकृतं कर्म कूटस्थं यदवापि तम् । केनचित्कर्मणा भूप शुभेन परिवर्धते ९। फलं ददाति सुमहत्तस्मिन्नपि च जन्मनि । धर्मो गहनसूक्ष्मोऽयं नीयते न यथा तथा १०। न तस्य फलदानस्य श्रूयते कालनिश्चयः । यत्किंचित्सुकृतं कर्मच्छन्नं पापांतरैरपि ११। तदागत्य कुतः क्वापि सुफलं च प्रयच्छति । कृतस्य नेह नाशोस्ति पुण्यस्य दुरितस्य च १२। तथापि बहुभिः पुण्यैर्दुरितं याति दारुणम् । यदुक्तं भवता राजन्नायासाधिक्यतो भवेत् १३। तत्फलं तत्र तत्रापि शृणु सत्यं मयोदितम् । अनायासमहायासौ यद्यल्पत्व महत्त्वयोः १४। महाव्रतास्ततस्ते स्युः सततं कर्मकादयः । सिंहव्याघ्रादिमूत्रादौ प्रयासा बहुलास्ततः १५। पंचगव्यप्रशस्तत्वं व्रतमध्ये ततो भवेत् । इति कर्तव्यबाहुल्यं महत्त्वं चेत्तदल्पता १६। जलाग्न्यादिप्रवेशस्य प्रसज्येत व्रतांतरात् । इदमल्पं महत्त्वं तदिति नैव नियामकः १७। फलं यथोदितं शास्त्रे तदेव स्यान्महोदयम् । यथाल्पनाशो महता महन्नाशस्तथाल्पतः १८। किंत्वल्पविस्फुलिंगेन तृणनाशः प्रदृश्यते । अजामिलोऽपि भूपाल दास्याः पतिरिति स्मृतः १९। धर्मपत्नीपरित्यागी नित्यं पापपथिस्थितः । म्रियमाणः सुताह्वानं चक्रे नारायणेति च २०। तथा यन्नामग्रहणात्पदं लेभे सुदुर्ल्लभम् । अनिच्छयापि दहति स्पृष्टो हुतवहो यथा २१। तथा दहति गोविंदनामव्याजादपीरितम् २२। हत्यायुतं शपनहा सहस्रमुग्रं गुर्वंगनाकोटिनिषेवणं च । स्तेयान्यशेषाणि हरेः प्रियेण गोविंदनाम्ना निहतानि सद्यः २३। विष्णुभक्तिमयं वीर यत्किंचित्क्रियतेऽल्पकम् । सुकृतं साधु विदुषा तदक्षयफलं भवेत् २४। संदेहो न च कर्तव्यो माधवे मासि माधवम् । समाराध्य जनो भक्त्या तत्तद्वांछितमाप्नुयात् २५। अपत्यं द्रविणं दारा धरा हर्म्यं हया गजाः । सुखानि स्वर्गमोक्षौ च न दूरे हरिभक्तितः २६। एवं शास्त्रोक्तविधिना स्वल्पेनापि न संशयः । पापस्य महतोऽपि स्यात्क्षयः सम्यग्विधानतः २७। फलाधिक्यं भवेद्विद्वन्नाधिक्याद्भावकर्मणोः । सूक्ष्मा धर्मस्य गतयो दुर्ज्ञेया विबुधैरपि २८। प्रियो माधवमासोऽयं माधवस्य महात्मनः । एकोऽपि त्रिषु लोकेषु समग्रेप्सितदायकः २९। पुण्येन गांगेन जलेन काले देशे बुधः स्नानपरः कथंचित् । आजन्मनो भावहतोऽपि दाता न शुध्यतीत्येव मतं ममैतत् ३०। प्रज्वाल्य वह्निं घृततैलसिक्तं प्रदक्षिणावर्तशिखं स्वकाले । प्रविश्य दग्धः किल भावदुष्टो न स्वर्गमाप्नोति फलं न चान्यत् ३१। गंगादितीर्थेषु वसंति देवा देवालये यक्षगणाश्च नित्यम् । विनाशनं यांति कृतोपवासा भावोज्झितास्तेन फलं लभंते ३२। भावं ततो हृत्कमले निधाय श्रीमाधवं माधवमासि भक्त्या । यजेत यः स्नानपरो विशुद्धः पुण्यं न शक्ता वयमस्य वक्तुम् ३३। इहार्थेऽपि पुरावृत्तमाकर्णय महीपते । विचित्रं कथयिष्यामि फलं किमपि कर्मणाम् ३४। तस्य माधवमासस्य प्रसादान्माधवस्य च । यथापि ब्राह्मणी काचित्स्वैरिण्याप शुभं फलम् ३५। दिवोदासेति विख्यातः पुरा कांतीश्वरोऽभवत् । तस्यापत्यं महारत्नं नारीणामुत्तमं सदा ३६। गुणरूपसमायुक्ता सुशीला चारुमंगला । दिव्यादेवीति विख्याता रूपेणाप्रतिमा भुवि ३७ (द्र. पद्मपुराण [https://sa.wikisource.org/s/fwm भूमिखण्ड, अध्यायः ८५.५४])। पित्रा त्वालोकिता सा तु रूपलावण्यसंयुता । स तां दृष्ट्वा दिवोदासो दिव्यां देवीं सुतां तदा ३८। कस्मै च दीयते कन्या सुवराय महात्मने । इति चिंतापरो भूत्वा समालोक्य नरोत्तमः ३९। रूपदेशस्य राजानं सम्यग्ज्ञात्वा महीपतिः । चित्रसेनं महात्मानं समाहूय ततो नृपः ४०। कन्यां ददौ दिवोदासश्चित्रसेनाय धीमते । तस्या विवाहकालस्य संप्राप्ते समये नृप ४१। मृतोऽसौ चित्रसेनस्तु कालधर्मेण वै किल । दिवोदासश्च धर्मात्मा चिंतयामास भूपतिः ४२। ब्राह्मणांश्च समाहूय पप्रच्छ नृपनंदन । अस्या विवाहकाले तु चित्रसेनो दिवं गतः ४३। अस्यास्तु कीदृशं कर्म भविष्यति ब्रुवंतु मे । ब्राह्मण उवाच-। विवाहो जायते राजन्कन्यायास्तु विधानतः ४४। पतिर्मृत्युं प्रयात्येव यो वा त्यागं करोति च । महाधिव्याधिना भीतस्त्यागं कृत्वा प्रयाति च ४५। प्रव्राजितो भवेद्राजन्धर्मशास्त्रेषु दृश्यते । तस्यां रजस्वलायां च अन्यः पतिर्विधीयते ४६। विवाहं तु प्रधानेन पिता कुर्यान्न संशयः । एवं राजन्समादिष्टं धर्मशास्त्रे शुभैर्जनैः ४७। विवाहः क्रियतामस्या इत्यूचुस्ते द्विजोत्तमाः । दिवोदासश्च धर्मात्मा ब्राह्मणैस्तु प्रणोदितः ४८। विवाहार्थं महाराज मानसं कृतवान्नृप । पुनर्दत्ता प्रदानेन दिव्यादेवी नृपोत्तम ४९। पुष्पसेनाय पुण्याय तस्मै राज्ञे महात्मने । मृत्युधर्मं गतो राजा विवाहसमयेऽपि सः ५०। यदा यदा महाभागो दिव्यादेव्याश्च भूपतिः । करोति स पितोद्योगं विवाहस्यातिदुःखितः ५१। भर्तापि म्रियते काले प्राप्तलग्नस्तदा तदा । एकविंशतिभर्तारः कालेकाले मृतास्ततः ५२। ततो राजा महादुःखी संजातः ख्यातविक्रमः । समालोक्य तमाहूय मंत्रिभिः सह निश्चलः ५३। स्वयंवरे महाबुद्धिं चकार पृथिवीपतिः । अथ तेन समाहूता राजानो विविधा नृपाः ५४। स्वयंवरार्थं वै तस्या बहवो धर्मतत्पराः । तस्यास्तु रूपसंक्षुब्धा मृत्युना प्रेषिता नृपाः ५५। संग्रामं चक्रिरे मूढा मृतास्तेऽथ परस्परम् । एवं तेषां क्षयो जातः क्षत्त्रियाणां नरेश्वर ५६। दिव्यादेवी च दुःखार्ता रुरोद करुणं ततः । बालामालोक्य तां राजा रुदंतीं चातिदुःखिताम् ५७। पुरोधसं च धर्मज्ञं ज्ञानवंतं तपस्विनम् । जातूकर्णं प्रणम्यादौ विनयान्वितकंधरः ५८। दिवोदास उवाच-। कथयस्व प्रसादेन किमेतस्याहि पातकम् । दिव्यादेव्यास्तु मे पुत्र्या यदेतच्चेष्टितं कृतम् ५९। जातूकर्ण उवाच-। तस्यास्तु चेष्टितं वीर दिव्यादेव्या वदाम्यहम् । पूर्वजन्मकृतं सर्वं तन्मे निगदतः शृणु ६०। आस्ते वाराणसी पुण्या नगरी पापनाशिनी । तस्यामास्ते महाप्राज्ञः सुवीरो नाम नामतः ६१। वैश्यजात्यां समुत्पन्नो धनधान्यसमाकुलः । तस्य भार्या महाप्राज्ञ चित्रानाम सुविस्मृता ६२। कुलाचारं परित्यज्य दुराचारेण वर्तते । न मन्यते हि भर्तारं रौद्रकृत्ये च वर्तते ६३। पुण्यकार्यविहीना तु पापं चरति दुर्मतिः । भर्तारं भर्त्सते नित्यं स्वैरिणी कलहप्रिया ६४। नित्यं परगृहे वास निरता भ्रमतेऽधिकम् । परच्छिद्रं समापश्येद्दुष्टाभूतेषु सर्वदा ६५। साधुनिंदारता पापा बहुहास्यकरी सदा । कुसंगतिरता वाचा दुराचारजनप्रिया ६६। धूर्ताधर्मजनद्वेषकरी चानृतभाषिणी । विज्ञायैवं सुवीरोऽस्या उपयेमे ततोऽपराम् ६७। तया नवीनया वीरो भार्यया सहितोऽनिशम् । यथासुखं स बुभुजे विषयान्मनसः प्रियान् ६८। धर्माचारेण पुण्यात्मा सत्यपुण्यमतिः सदा । सत्ययामितया सत्या सुमत्याराधितो बभौ ६९। निरस्ता तेन सा चित्रा विचित्रा वरवर्णिनी । स्वैरिणी गुणसंसर्गधर्मविद्वेषिणी ततः ७०। भ्रमते जारसंयुक्ता मुक्ताचारा गतत्रपा । सा पापरतसंयुक्ता रक्ता दूती विकर्मणि ७१। कुशला कुट्टिनीकर्म कलासु त्वन्ययोषिताम् । गृहभंगमसौ चक्रे वक्रेण मनसा हिता ७२। साध्वीं नारीं समाहूय पापवाक्यैश्च नोदयेत् । नर्मलोभकथाकेलि प्रत्ययोत्पत्तिहेतुभिः ७३। मनांसि चालयेत्पापा पुरुषाणां च योषिताम् । साधूनां सा स्त्रियो भव्याः परेभ्यः प्रतिपादयेत् ७४। कारयत्येव कपटं धर्मग्रामविवर्जनम् । एवं वर्षशतं भुक्त्वा पश्चाद्वेश्याविधिस्थिता ७५। कालेन निधनं प्राप्ता सततं पापनिश्चया । जाता तव गृहे पुत्री दिव्यादेवीति सा सुता ७६। सुंदरी रूपसंपन्ना पुरा दृष्टेन नोदिता । नारद उवाच-। इति तस्य वचः श्रुत्वा दिवोदासोऽतिविस्मितः । उवाच राजा मधुरं जातूकर्णं मुनिं वचः ७७। दिवोदास उवाच-। यदीदृशी सा दुरितप्रचारा सदा दुराचाररता प्रयाता । कथं ममश्रीपतिदैवतस्य महाकुलीनस्य सुतानुरूपा ७८। सुदुर्ल्लभं राजकुले विशाले लेभे च सा श्रीमतिजन्मधन्यम् । पुण्येन केनापि मुने पवित्रे चित्रा विचित्रेण च कर्मकर्त्री ७९। नारद उवाच-। इति तस्य वचः श्रुत्वा भूमिपस्य मुनिस्ततः । किञ्चिद्विहस्य तु प्राज्ञो वचः सूनृतमब्रवीत् ८०। जातूकर्ण उवाच-। चित्रा विचित्रसुरतैरथ वंचयंती प्रच्छन्नकामुकविटान्धनधीविहीनान् । वेश्या बभूव विषपानमितश्चरित्वा कालेन नागनगरे महति प्रसिद्धे ८१। कोऽपि तत्र समायातः सायं विप्रः समार्दितः । अर्दमानो विशुद्धात्मा नगरे नागसंज्ञके ८२। अपश्यन्नपरं स्थानं मूढश्चित्रागृहं ययौ । तया संमोहितोऽत्यर्थं वेश्यया दृष्टियोगतः ८३। पादसंवाहनस्नानतांबूलासनभोजनैः । विलासैस्तोषितः सोऽपि खेदहीनोऽभवत्तदा ८४। ततो विचित्रैः सुरतोपचारैरदृष्टबुद्ध्यैव तया स विप्रः । संसेवितोऽयं रजनीमशेषामवाहयद्भावविशेषलुब्धः ८५। प्रातः प्रयाणाभिमुखः कथंचिदुवाच चित्रामनुरक्तचित्तः । संतोषितः स्वैश्चरितैः स्वकृत्यैर्वचस्तयाचैकधिया तदानीम् ८६। ब्राह्मण उवाच-। कार्यः प्रत्युपकारस्ते तोषितेन मया प्रिये । स्वदृढं च निजं दुःखं कथयाम्यविशेषतः ८७। पुरा कथां हि वदतां विप्राणां नर्मदातटे । शुभं यत्सर्वपापघ्नं तदाकर्णय सादरम् ८८। यो दिनत्रयमपि प्रयत्नतः स्नाति मेषउपयादि भास्करे । भास्करेऽनुदित एव माधवे मासि सोऽघनिचयैर्विमुच्यते ८९। संपूर्णमपि वैशाखे यो बहिः स्नानमाचरेत् । विधिना माधवं देवमर्चयेत्सोपि पापहा ९०। पुण्यतीर्थे विशेषेण स्नानदानक्रियादिभिः । महापापैर्विमुच्येत मानवो मासि माधवे ९१। तावन्महापापचयः शरीरे शरीरिणस्तिष्ठति निर्विशंकः । यावन्मुदा चोषसि मेषराशिमुपागते मज्जति नो दिनेशे ९२। एवमाकर्णितस्तेषां विप्राणां वदतां मया । अनेकदुरितांभोधि तरणे पोत उत्तमः ९३। अदूरे शिवदेहा च वर्ततेऽसौ सरिद्वरा । तत्र स्नातुं गमिष्येऽहं तदाघौघवधाय च ९४। यदि ते रोचते कांते विरक्तं वामनो भवेत् । तन्मया त्वं समागच्छ वैशाखस्नानहेतवे ९५। अनित्यं जीवितमिदं यौवनं चातिसुंदरम् । हेतुर्नरकवासस्य दुर्वारश्च स नो भवेत् ९६। आराधितस्त्वयाहं च पातितो दुरितार्णवे । महतामपि यत्सत्यं दुष्टस्थितशरीरिणाम् ९७। किमत्र बहुनोक्तेन न विलंबोचितः क्षणः । उद्धरिष्येऽपि भवतीं विरक्तिर्यदि ते हृदि ९८। चित्रोवाच-। स्वामिन्न दृष्टयोगेन तव संगतिधर्मतः । ध्रुवं विरक्तं मच्चेतो निंद्यमेतद्भवं प्रति ९९। नूनमेवं मया शास्त्रे श्रुतं यत्साधुसंगमः । अचिंत्यायै नमस्तस्यै ततो नियतायै पुनः १००। जातूकर्ण उवाच-। इति भाष्यततस्तेन समं चित्रा ययौ तदा । विद्यमानं धनं किंचिदादाय मुनिनोदिता १०१। ततः परं सोऽपि पुनर्द्विजन्मा वैशाखमासे शिवदेहदेहम् । अवाप सस्नौ च दिनेशमस्यै स्नानाय सद्योऽथ ददौ दयालुः १०२। हृदयालुरयं विप्रः स्नापयामास तां तदा । यथोचितविधानेन चित्रामुच्चित्रभाषिणीम् १०३। वैशाखस्नानमाहात्म्यं तत्र शुश्राव सा मुदा । पठमानेषु विप्रेषु पुराणानि पृथक्पृथक् १०४। यस्य श्रवणमात्रेण क्षीयते दुरितांधकः । यथा सूर्योदये नैव तिमिरौघः प्रणश्यति १०५। सा शिवे शिवतनूजले पुनः स्नानतोऽजनिकरे विधानतः । स्नानतो विमलमानसोदया सूर्यकांतिरिव निर्मला बभौ १०६। तत्र मज्जंति रेवायां सेवायां निरता हरेः । वैशाखे विविधा लोका लोकानंत्यमभीप्सवः १०७। ये नर्मदायामिह शर्मदायामशुद्धकायानपि शोधयंति । विशेषतो माधवमासि मर्त्या भवंति मर्त्याधिपलोकलीलाः १०८। आजन्मनोऽघस्मरणेन रेवा निहंति दृष्टा दशजन्मजं पुनः । स्नाता कथं चिच्छतयोनिजातं संसेविता यच्छति रुद्रलोकम् १०९। सकलं माधवं मासं सा चित्रा नर्मदाजले । सस्नौ किंचिद्ददौ दानं शक्त्या विप्रेषु नित्यशः ११०। सर्वपापहरं स्तोत्रं शृणोति श्रद्धया हरेः । विप्राणां तत्र पठतां संगादस्य द्विजन्मनः १११। निमज्ज्य सा माधवमासि पूर्णे रेवाजले तत्र महीसुरेभ्यः । अच्छिद्रमासाद्य यथाविधानं तत्रापि चित्रापि चकार मासम् ११२। कुटीरकं तं तु नवं विधाय सुदेवनामापि स भूमिदेवः । उवास रेवासलिले निमज्जंश्चित्रोपरोधादनिशं दयातः ११३। अथ कालेन कियता कालधर्ममुपेयिवान् । विप्रस्तदनु सा चित्रा चिरेणैव मृता नृप ११४। तेन माधवमासस्य सुकृतेन तदैव सा । पुत्री तवाभवन्नूनमदृष्ट्वा यमयातनाम् ११५। तस्य कर्मविपाकोऽयं यदाप्तं भूपतेः कुलम् । वैष्णवं विशदं वीर दुष्प्राप्यं पापकर्मभिः ११६। दिव्यादेवी वरं नाम जातं चास्यां नरोत्तम । यच्च दत्तवती चान्नं भोग्यसौख्यसुखानि च ११७। ब्राह्मणाय पुरा तस्मै गणिकात्वेऽपि संगता । स्नात्वा च माधवे मासि किंचित्तत्रापि यद्ददौ ११८। तस्य दानस्य सा भुंक्ते स्नानस्य च फलोदयम् । पिबते शीतलं तोयं मिष्टान्नं च तथानिशम् ११९। दिव्यान्भोगान्प्रभुंजाना वर्तते च प्रभोर्गृहे । भुंजते विधिदत्तं च दुःखशोकादिपीडिता १२०। यत्पुरा नरनारीणां गृहभंगरताऽभवत् । तस्यकर्मविपाकोऽयमस्याः किंचिदुपस्थितः १२१। माधवस्नानमाहात्म्याद्विनैव यमयातनाम् । महापापापि ते वीर सुंदरी सा सुताभवत् १२२। एतत्ते सर्वमाख्यातं तव पुत्र्या विचेष्टितम् । सर्वजन्मभवं वीर कर्म दुष्कर्मसंभवम् १२३। इति श्रीपद्मपुराणे पातालखंडे वैशाखमासमाहात्म्ये चित्रोपाख्याने द्विनवतितमोऽध्यायः ९२।
sūta uvāca-| iti tasya vacaḥ śrutvā nāradasya sa bhūpatiḥ | praṇamya vismitaḥ prāhaciṃtayanmanasā harim 1| aṃbarīṣa uvāca-| kathametadvimuhyāmaḥ svalpāyāsena yanmune | śūdraḥ pāpasamācāro lebhe brāhmaṇyamuttamam 2| brāhmaṇyaṃ durllabhaṃ tāta sukṛtairvividhairapi | kathaṃ mādhavamāsasya snānenaivāpa so'dhamaḥ 3| na yajñadānairna tapobhirugrairna puṇyasaṃjñairaparairapīśa | asmādṛśo bhūpatayo'rthavaṃto na te labhaṃte'vanidaivatatvam 4| sa gādhisūnurvividhaṃ tapo'pi ciraṃvidhāyāniśameva ghoram | kṛcchreṇa lebhe śatavarṣapūrṇairaho kathaṃcidbahubhiḥ prayatnaiḥ 5| kathaṃ sa varṇādhama eṣa pāpaḥ svadharmahīno dhanavāna dātā | puṇyādanāyāsakṛtādamuṣmādalpādihāvāpa sa rāmatattvam 6| nārada uvāca-| satyamuktaṃ tvayā rājanbrāhmaṇyamatidurllabham | tathāpi gatayaḥ sūkṣmā durjñeyā dharmatattvataḥ 7| vicitrāṇi ca karmāṇi vicitrā bhūtabhāvanā | vicitrāṇi ca bhūtāni vicitrāḥ karmaśaktayaḥ 8| kadācitsukṛtaṃ karma kūṭasthaṃ yadavāpi tam | kenacitkarmaṇā bhūpa śubhena parivardhate 9| phalaṃ dadāti sumahattasminnapi ca janmani | dharmo gahanasūkṣmo'yaṃ nīyate na yathā tathā 10| na tasya phaladānasya śrūyate kālaniścayaḥ | yatkiṃcitsukṛtaṃ karmacchannaṃ pāpāṃtarairapi 11| tadāgatya kutaḥ kvāpi suphalaṃ ca prayacchati | kṛtasya neha nāśosti puṇyasya duritasya ca 12| tathāpi bahubhiḥ puṇyairduritaṃ yāti dāruṇam | yaduktaṃ bhavatā rājannāyāsādhikyato bhavet 13| tatphalaṃ tatra tatrāpi śṛṇu satyaṃ mayoditam | anāyāsamahāyāsau yadyalpatva mahattvayoḥ 14| mahāvratāstataste syuḥ satataṃ karmakādayaḥ | siṃhavyāghrādimūtrādau prayāsā bahulāstataḥ 15| paṃcagavyapraśastatvaṃ vratamadhye tato bhavet | iti kartavyabāhulyaṃ mahattvaṃ cettadalpatā 16| jalāgnyādipraveśasya prasajyeta vratāṃtarāt | idamalpaṃ mahattvaṃ taditi naiva niyāmakaḥ 17| phalaṃ yathoditaṃ śāstre tadeva syānmahodayam | yathālpanāśo mahatā mahannāśastathālpataḥ 18| kiṃtvalpavisphuliṃgena tṛṇanāśaḥ pradṛśyate | ajāmilo'pi bhūpāla dāsyāḥ patiriti smṛtaḥ 19| dharmapatnīparityāgī nityaṃ pāpapathisthitaḥ | mriyamāṇaḥ sutāhvānaṃ cakre nārāyaṇeti ca 20| tathā yannāmagrahaṇātpadaṃ lebhe sudurllabham | anicchayāpi dahati spṛṣṭo hutavaho yathā 21| tathā dahati goviṃdanāmavyājādapīritam 22| hatyāyutaṃ śapanahā sahasramugraṃ gurvaṃganākoṭiniṣevaṇaṃ ca | steyānyaśeṣāṇi hareḥ priyeṇa goviṃdanāmnā nihatāni sadyaḥ 23| viṣṇubhaktimayaṃ vīra yatkiṃcitkriyate'lpakam | sukṛtaṃ sādhu viduṣā tadakṣayaphalaṃ bhavet 24| saṃdeho na ca kartavyo mādhave māsi mādhavam | samārādhya jano bhaktyā tattadvāṃchitamāpnuyāt 25| apatyaṃ draviṇaṃ dārā dharā harmyaṃ hayā gajāḥ | sukhāni svargamokṣau ca na dūre haribhaktitaḥ 26| evaṃ śāstroktavidhinā svalpenāpi na saṃśayaḥ | pāpasya mahato'pi syātkṣayaḥ samyagvidhānataḥ 27| phalādhikyaṃ bhavedvidvannādhikyādbhāvakarmaṇoḥ | sūkṣmā dharmasya gatayo durjñeyā vibudhairapi 28| priyo mādhavamāso'yaṃ mādhavasya mahātmanaḥ | eko'pi triṣu lokeṣu samagrepsitadāyakaḥ 29| puṇyena gāṃgena jalena kāle deśe budhaḥ snānaparaḥ kathaṃcit | ājanmano bhāvahato'pi dātā na śudhyatītyeva mataṃ mamaitat 30| prajvālya vahniṃ ghṛtatailasiktaṃ pradakṣiṇāvartaśikhaṃ svakāle | praviśya dagdhaḥ kila bhāvaduṣṭo na svargamāpnoti phalaṃ na cānyat 31| gaṃgāditīrtheṣu vasaṃti devā devālaye yakṣagaṇāśca nityam | vināśanaṃ yāṃti kṛtopavāsā bhāvojjhitāstena phalaṃ labhaṃte 32| bhāvaṃ tato hṛtkamale nidhāya śrīmādhavaṃ mādhavamāsi bhaktyā | yajeta yaḥ snānaparo viśuddhaḥ puṇyaṃ na śaktā vayamasya vaktum 33| ihārthe'pi purāvṛttamākarṇaya mahīpate | vicitraṃ kathayiṣyāmi phalaṃ kimapi karmaṇām 34| tasya mādhavamāsasya prasādānmādhavasya ca | yathāpi brāhmaṇī kācitsvairiṇyāpa śubhaṃ phalam 35| divodāseti vikhyātaḥ purā kāṃtīśvaro'bhavat | tasyāpatyaṃ mahāratnaṃ nārīṇāmuttamaṃ sadā 36| guṇarūpasamāyuktā suśīlā cārumaṃgalā | divyādevīti vikhyātā rūpeṇāpratimā bhuvi 37 (dra. padmapurāṇa [https://sa.wikisource.org/s/fwm bhūmikhaṇḍa, adhyāyaḥ 85.54])| pitrā tvālokitā sā tu rūpalāvaṇyasaṃyutā | sa tāṃ dṛṣṭvā divodāso divyāṃ devīṃ sutāṃ tadā 38| kasmai ca dīyate kanyā suvarāya mahātmane | iti ciṃtāparo bhūtvā samālokya narottamaḥ 39| rūpadeśasya rājānaṃ samyagjñātvā mahīpatiḥ | citrasenaṃ mahātmānaṃ samāhūya tato nṛpaḥ 40| kanyāṃ dadau divodāsaścitrasenāya dhīmate | tasyā vivāhakālasya saṃprāpte samaye nṛpa 41| mṛto'sau citrasenastu kāladharmeṇa vai kila | divodāsaśca dharmātmā ciṃtayāmāsa bhūpatiḥ 42| brāhmaṇāṃśca samāhūya papraccha nṛpanaṃdana | asyā vivāhakāle tu citraseno divaṃ gataḥ 43| asyāstu kīdṛśaṃ karma bhaviṣyati bruvaṃtu me | brāhmaṇa uvāca-| vivāho jāyate rājankanyāyāstu vidhānataḥ 44| patirmṛtyuṃ prayātyeva yo vā tyāgaṃ karoti ca | mahādhivyādhinā bhītastyāgaṃ kṛtvā prayāti ca 45| pravrājito bhavedrājandharmaśāstreṣu dṛśyate | tasyāṃ rajasvalāyāṃ ca anyaḥ patirvidhīyate 46| vivāhaṃ tu pradhānena pitā kuryānna saṃśayaḥ | evaṃ rājansamādiṣṭaṃ dharmaśāstre śubhairjanaiḥ 47| vivāhaḥ kriyatāmasyā ityūcuste dvijottamāḥ | divodāsaśca dharmātmā brāhmaṇaistu praṇoditaḥ 48| vivāhārthaṃ mahārāja mānasaṃ kṛtavānnṛpa | punardattā pradānena divyādevī nṛpottama 49| puṣpasenāya puṇyāya tasmai rājñe mahātmane | mṛtyudharmaṃ gato rājā vivāhasamaye'pi saḥ 50| yadā yadā mahābhāgo divyādevyāśca bhūpatiḥ | karoti sa pitodyogaṃ vivāhasyātiduḥkhitaḥ 51| bhartāpi mriyate kāle prāptalagnastadā tadā | ekaviṃśatibhartāraḥ kālekāle mṛtāstataḥ 52| tato rājā mahāduḥkhī saṃjātaḥ khyātavikramaḥ | samālokya tamāhūya maṃtribhiḥ saha niścalaḥ 53| svayaṃvare mahābuddhiṃ cakāra pṛthivīpatiḥ | atha tena samāhūtā rājāno vividhā nṛpāḥ 54| svayaṃvarārthaṃ vai tasyā bahavo dharmatatparāḥ | tasyāstu rūpasaṃkṣubdhā mṛtyunā preṣitā nṛpāḥ 55| saṃgrāmaṃ cakrire mūḍhā mṛtāste'tha parasparam | evaṃ teṣāṃ kṣayo jātaḥ kṣattriyāṇāṃ nareśvara 56| divyādevī ca duḥkhārtā ruroda karuṇaṃ tataḥ | bālāmālokya tāṃ rājā rudaṃtīṃ cātiduḥkhitām 57| purodhasaṃ ca dharmajñaṃ jñānavaṃtaṃ tapasvinam | jātūkarṇaṃ praṇamyādau vinayānvitakaṃdharaḥ 58| divodāsa uvāca-| kathayasva prasādena kimetasyāhi pātakam | divyādevyāstu me putryā yadetacceṣṭitaṃ kṛtam 59| jātūkarṇa uvāca-| tasyāstu ceṣṭitaṃ vīra divyādevyā vadāmyaham | pūrvajanmakṛtaṃ sarvaṃ tanme nigadataḥ śṛṇu 60| āste vārāṇasī puṇyā nagarī pāpanāśinī | tasyāmāste mahāprājñaḥ suvīro nāma nāmataḥ 61| vaiśyajātyāṃ samutpanno dhanadhānyasamākulaḥ | tasya bhāryā mahāprājña citrānāma suvismṛtā 62| kulācāraṃ parityajya durācāreṇa vartate | na manyate hi bhartāraṃ raudrakṛtye ca vartate 63| puṇyakāryavihīnā tu pāpaṃ carati durmatiḥ | bhartāraṃ bhartsate nityaṃ svairiṇī kalahapriyā 64| nityaṃ paragṛhe vāsa niratā bhramate'dhikam | paracchidraṃ samāpaśyedduṣṭābhūteṣu sarvadā 65| sādhuniṃdāratā pāpā bahuhāsyakarī sadā | kusaṃgatiratā vācā durācārajanapriyā 66| dhūrtādharmajanadveṣakarī cānṛtabhāṣiṇī | vijñāyaivaṃ suvīro'syā upayeme tato'parām 67| tayā navīnayā vīro bhāryayā sahito'niśam | yathāsukhaṃ sa bubhuje viṣayānmanasaḥ priyān 68| dharmācāreṇa puṇyātmā satyapuṇyamatiḥ sadā | satyayāmitayā satyā sumatyārādhito babhau 69| nirastā tena sā citrā vicitrā varavarṇinī | svairiṇī guṇasaṃsargadharmavidveṣiṇī tataḥ 70| bhramate jārasaṃyuktā muktācārā gatatrapā | sā pāparatasaṃyuktā raktā dūtī vikarmaṇi 71| kuśalā kuṭṭinīkarma kalāsu tvanyayoṣitām | gṛhabhaṃgamasau cakre vakreṇa manasā hitā 72| sādhvīṃ nārīṃ samāhūya pāpavākyaiśca nodayet | narmalobhakathākeli pratyayotpattihetubhiḥ 73| manāṃsi cālayetpāpā puruṣāṇāṃ ca yoṣitām | sādhūnāṃ sā striyo bhavyāḥ parebhyaḥ pratipādayet 74| kārayatyeva kapaṭaṃ dharmagrāmavivarjanam | evaṃ varṣaśataṃ bhuktvā paścādveśyāvidhisthitā 75| kālena nidhanaṃ prāptā satataṃ pāpaniścayā | jātā tava gṛhe putrī divyādevīti sā sutā 76| suṃdarī rūpasaṃpannā purā dṛṣṭena noditā | nārada uvāca-| iti tasya vacaḥ śrutvā divodāso'tivismitaḥ | uvāca rājā madhuraṃ jātūkarṇaṃ muniṃ vacaḥ 77| divodāsa uvāca-| yadīdṛśī sā duritapracārā sadā durācāraratā prayātā | kathaṃ mamaśrīpatidaivatasya mahākulīnasya sutānurūpā 78| sudurllabhaṃ rājakule viśāle lebhe ca sā śrīmatijanmadhanyam | puṇyena kenāpi mune pavitre citrā vicitreṇa ca karmakartrī 79| nārada uvāca-| iti tasya vacaḥ śrutvā bhūmipasya munistataḥ | kiñcidvihasya tu prājño vacaḥ sūnṛtamabravīt 80| jātūkarṇa uvāca-| citrā vicitrasuratairatha vaṃcayaṃtī pracchannakāmukaviṭāndhanadhīvihīnān | veśyā babhūva viṣapānamitaścaritvā kālena nāganagare mahati prasiddhe 81| ko'pi tatra samāyātaḥ sāyaṃ vipraḥ samārditaḥ | ardamāno viśuddhātmā nagare nāgasaṃjñake 82| apaśyannaparaṃ sthānaṃ mūḍhaścitrāgṛhaṃ yayau | tayā saṃmohito'tyarthaṃ veśyayā dṛṣṭiyogataḥ 83| pādasaṃvāhanasnānatāṃbūlāsanabhojanaiḥ | vilāsaistoṣitaḥ so'pi khedahīno'bhavattadā 84| tato vicitraiḥ suratopacārairadṛṣṭabuddhyaiva tayā sa vipraḥ | saṃsevito'yaṃ rajanīmaśeṣāmavāhayadbhāvaviśeṣalubdhaḥ 85| prātaḥ prayāṇābhimukhaḥ kathaṃciduvāca citrāmanuraktacittaḥ | saṃtoṣitaḥ svaiścaritaiḥ svakṛtyairvacastayācaikadhiyā tadānīm 86| brāhmaṇa uvāca-| kāryaḥ pratyupakāraste toṣitena mayā priye | svadṛḍhaṃ ca nijaṃ duḥkhaṃ kathayāmyaviśeṣataḥ 87| purā kathāṃ hi vadatāṃ viprāṇāṃ narmadātaṭe | śubhaṃ yatsarvapāpaghnaṃ tadākarṇaya sādaram 88| yo dinatrayamapi prayatnataḥ snāti meṣaupayādi bhāskare | bhāskare'nudita eva mādhave māsi so'ghanicayairvimucyate 89| saṃpūrṇamapi vaiśākhe yo bahiḥ snānamācaret | vidhinā mādhavaṃ devamarcayetsopi pāpahā 90| puṇyatīrthe viśeṣeṇa snānadānakriyādibhiḥ | mahāpāpairvimucyeta mānavo māsi mādhave 91| tāvanmahāpāpacayaḥ śarīre śarīriṇastiṣṭhati nirviśaṃkaḥ | yāvanmudā coṣasi meṣarāśimupāgate majjati no dineśe 92| evamākarṇitasteṣāṃ viprāṇāṃ vadatāṃ mayā | anekaduritāṃbhodhi taraṇe pota uttamaḥ 93| adūre śivadehā ca vartate'sau saridvarā | tatra snātuṃ gamiṣye'haṃ tadāghaughavadhāya ca 94| yadi te rocate kāṃte viraktaṃ vāmano bhavet | tanmayā tvaṃ samāgaccha vaiśākhasnānahetave 95| anityaṃ jīvitamidaṃ yauvanaṃ cātisuṃdaram | heturnarakavāsasya durvāraśca sa no bhavet 96| ārādhitastvayāhaṃ ca pātito duritārṇave | mahatāmapi yatsatyaṃ duṣṭasthitaśarīriṇām 97| kimatra bahunoktena na vilaṃbocitaḥ kṣaṇaḥ | uddhariṣye'pi bhavatīṃ viraktiryadi te hṛdi 98| citrovāca-| svāminna dṛṣṭayogena tava saṃgatidharmataḥ | dhruvaṃ viraktaṃ macceto niṃdyametadbhavaṃ prati 99| nūnamevaṃ mayā śāstre śrutaṃ yatsādhusaṃgamaḥ | aciṃtyāyai namastasyai tato niyatāyai punaḥ 100| jātūkarṇa uvāca-| iti bhāṣyatatastena samaṃ citrā yayau tadā | vidyamānaṃ dhanaṃ kiṃcidādāya muninoditā 101| tataḥ paraṃ so'pi punardvijanmā vaiśākhamāse śivadehadeham | avāpa sasnau ca dineśamasyai snānāya sadyo'tha dadau dayāluḥ 102| hṛdayālurayaṃ vipraḥ snāpayāmāsa tāṃ tadā | yathocitavidhānena citrāmuccitrabhāṣiṇīm 103| vaiśākhasnānamāhātmyaṃ tatra śuśrāva sā mudā | paṭhamāneṣu vipreṣu purāṇāni pṛthakpṛthak 104| yasya śravaṇamātreṇa kṣīyate duritāṃdhakaḥ | yathā sūryodaye naiva timiraughaḥ praṇaśyati 105| sā śive śivatanūjale punaḥ snānato'janikare vidhānataḥ | snānato vimalamānasodayā sūryakāṃtiriva nirmalā babhau 106| tatra majjaṃti revāyāṃ sevāyāṃ niratā hareḥ | vaiśākhe vividhā lokā lokānaṃtyamabhīpsavaḥ 107| ye narmadāyāmiha śarmadāyāmaśuddhakāyānapi śodhayaṃti | viśeṣato mādhavamāsi martyā bhavaṃti martyādhipalokalīlāḥ 108| ājanmano'ghasmaraṇena revā nihaṃti dṛṣṭā daśajanmajaṃ punaḥ | snātā kathaṃ cicchatayonijātaṃ saṃsevitā yacchati rudralokam 109| sakalaṃ mādhavaṃ māsaṃ sā citrā narmadājale | sasnau kiṃciddadau dānaṃ śaktyā vipreṣu nityaśaḥ 110| sarvapāpaharaṃ stotraṃ śṛṇoti śraddhayā hareḥ | viprāṇāṃ tatra paṭhatāṃ saṃgādasya dvijanmanaḥ 111| nimajjya sā mādhavamāsi pūrṇe revājale tatra mahīsurebhyaḥ | acchidramāsādya yathāvidhānaṃ tatrāpi citrāpi cakāra māsam 112| kuṭīrakaṃ taṃ tu navaṃ vidhāya sudevanāmāpi sa bhūmidevaḥ | uvāsa revāsalile nimajjaṃścitroparodhādaniśaṃ dayātaḥ 113| atha kālena kiyatā kāladharmamupeyivān | viprastadanu sā citrā cireṇaiva mṛtā nṛpa 114| tena mādhavamāsasya sukṛtena tadaiva sā | putrī tavābhavannūnamadṛṣṭvā yamayātanām 115| tasya karmavipāko'yaṃ yadāptaṃ bhūpateḥ kulam | vaiṣṇavaṃ viśadaṃ vīra duṣprāpyaṃ pāpakarmabhiḥ 116| divyādevī varaṃ nāma jātaṃ cāsyāṃ narottama | yacca dattavatī cānnaṃ bhogyasaukhyasukhāni ca 117| brāhmaṇāya purā tasmai gaṇikātve'pi saṃgatā | snātvā ca mādhave māsi kiṃcittatrāpi yaddadau 118| tasya dānasya sā bhuṃkte snānasya ca phalodayam | pibate śītalaṃ toyaṃ miṣṭānnaṃ ca tathāniśam 119| divyānbhogānprabhuṃjānā vartate ca prabhorgṛhe | bhuṃjate vidhidattaṃ ca duḥkhaśokādipīḍitā 120| yatpurā naranārīṇāṃ gṛhabhaṃgaratā'bhavat | tasyakarmavipāko'yamasyāḥ kiṃcidupasthitaḥ 121| mādhavasnānamāhātmyādvinaiva yamayātanām | mahāpāpāpi te vīra suṃdarī sā sutābhavat 122| etatte sarvamākhyātaṃ tava putryā viceṣṭitam | sarvajanmabhavaṃ vīra karma duṣkarmasaṃbhavam 123| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāsamāhātmye citropākhyāne dvinavatitamo'dhyāyaḥ 92|
English translation
Sūta said :
1. Hearing these words of that Nārada , that king, being amazed, saluted him, and thinking of Viṣṇu in his mind, said (to him):
Ambarīṣa said :
2-6. How should we err about it, since by means of little exertion a śūdra behaving sinfully obtained excellent brāhmaṇa -hood? O dear one, to obtain brāhmaṇa-hood, even by means of various acts of religious merit, is difficult. (Then) how is it that the mean one obtained it (merely) by bathing (daily) during the month of Vaiśākha ? O lord, even rich kings like me do not obtain the lordship of the earth by (performing) sacrifices, (giving) gifts, (practising) severe austerities, and other acts called (acts of) religious merit. That ( Viśvāmitra , the) son of Gādhi obtained it after a long time and with great difficulty by practising continuously for full hundred years various kinds of severe austerities and with many efforts. How is it (then) that that sinful one belonging to the lowest caste, bereft of his own duties, poor and non-giver obtained through this small religious merit done without exertion the essential nature of Rāma ?
Nārada said :
7-12a. O king, you have told the truth. Brāhmaṇa-hood is very difficult to get. The ways of Dharma are subtle and difficult to understand. Strange are the deeds; strange is the thought of a being; strange are the beings; and strange are the powers of deeds. O king, at some time a good deed, done in secret, thrives due to some auspicious act. It gives great fruit even in the same existence. This is mysterious and subtle Dharma. It cannot be carried in any manner. No certainty about the time when it would give fruit is known. Whatever good deed concealed by other sins, comes from somewhere and at some place and gives a good fruit.
12b-18. In this world (the fruit of) a good or bad deed does not perish. Yet due to many auspicious acts (even) a formidable sin perishes. O king, you said that the fruit of a deed would be obtained there due to greater exertion; in that matter listen to what I say. If smallness and greatness of a deed depended on little exertion and much exertion (respectively), then there are men observing great vows and constantly doing deeds. There is great exertion to obtain the urine of a lion, a tiger etc. Therefore, in a rite the products of a cow are recommended. Thus if repetition of a deed would-mean its greatness, then entering water, fire etc. would be smaller than (any) other vow. There is no rule which says this is small or that is great. The fruit of it that is laid down in sacred texts is alone its great produce, as a great thing destroys a small one or a small thing destroys a great one. The destruction of grass (i.e. hay) is seen (to take place) even due to a small spark.
19-24. O king, Ajāmila was known to be the husband of a maid servant. He had forsaken his religiously wedded wife; he constantly remained in (i.e. committed) sins. At the time of his death he called his son by his name Nārāyaṇa . And due to uttering the name (of Viṣṇu) he obtained a very difficult position (i.e. salvation). As fire though touched unwillingly (i.e. unknowingly) burns, in the same way, the name of Viṣṇu, even though it is uttered under some pretext, burns (sins). (Sins due to) myriads of killings, thousands of swearings, all thefts, crores of violations of the teacher’s wife are instantly destroyed by (uttering) the name ‘ Govinda ’ dear to Viṣṇu. O hero, whatever small good deed full of devotion to Viṣṇu is done by a learned man, would have an inexhaustible fruit. No doubt should be entertained about this.
25-33. A man having devoutly worshipped Viṣṇu in the month of Vaiśākha, would obtain whatever is desired by him. Due to devotion to Viṣṇu, children, wealth, wife, land, mansion, horses, elephants, pleasures, heaven and salvation are not away (i.e. are easy to obtain). Thus by means of a small act laid down in the sacred texts, if it is done according to the proper rites, even a great sin would perish. There is no doubt about this. O learned one, due to the excellence of the devotion and the act, there would be greater fruit. The ways of Dharma are subtle, and are difficult to be known even by the wise. This month of Vaiśākha is dear to glorious Viṣṇu. Even all alone it gives all the desired objects in the three worlds. In my view a wise one who gives gifts without sincerity even from his birth, and one who somehow bathes with the holy water of Gaṅgā at the proper place and time, is not purified. A man of wicked thoughts, though at the time of death enters fire, blazing by the sprinkling of ghee and oil with its flames turning all round, and is burnt, yet he does not obtain heaven or any other (similar) fruit. Gods live at the holy places on (the bank of) Gaṅgā etc., so also hosts of yakṣas live in temples. They, being bereft of devotion, observe fast and perish, (but) do not get the (desired) fruit. Therefore, we are not able to describe the religious merit of him who intent upon bathing (daily) and purified, would, having kept devotion in the lotus of his heart, devoutly worship Viṣṇu in the month of Vaiśākha. O king, in this context also listen to an old account.
34-44a. I shall tell you about a certain queer fruit due to the favour of the month ofVaiśākha and of Viṣṇu, viz. that a certain brāhmṇa woman obtained. Formerly there was the lord of Kānti well-known as Divodāsa . His daughter, a great gem, always best among females endowed with virtues and beauty, of a good character and charming and auspicious, and matchless in beauty on the earth, was known as Divyādevī. Her father saw her endowed with form and beauty. Seeing his daughter Divyādevī, the king became anxious as to which good, glorious bride-groom this daughter should be given. (Thus) thinking and properly knowing the king of Rūpadeśa the king called the magnanimous Citrasena and gave his daughter to that intelligent Citrasena. O king, when the time of his marriage came, that Citrasena died due to the perversity of destiny. The religious-minded king Divodāsa thought and, O king, having called brāhmaṇas , he asked them: “At the time of her marriage Citrasena died. (Please) tell me what kind of fate she will have.”
A brāhmaṇa said :
44b-58. O king, the marriage of a daughter is performed according to sacred injunctions. Another husband is enjoined by the scriptures in the case of a woman, when her husband dies, or when he forsakes her, or when afraid of a great disease he abandons her and goes away, or, O king, if he would renounce the world. Mainly it is the father who would get (his daughter) married. There is no doubt about this. This is, O king, what is ordained by the good people in law books.
The best brāhmaṇas said: “Get her married.” The religious-minded Divodāsa was urged by the brāhmaṇas. The king made up his mind to get her married. O king, again he gave Divyādevī away in marriage to the meritorious, magnanimous king Puṣpasena. That king too died at the time of marriage. Whenever the glorious father (king Divodāsa), extremely afflicted, made an effort at getting her married, at the auspicious moment (of marriage) the husband died. Then twenty-one husbands died at different times. Then the king, of a known valour, being firm along with the minister, called him, and the lord of the earth decided upon her self-choice marriage. Then he invited many kings and chiefs devoted to religion for her self-choice marriage. Those foolish kings disturbed by her beauty and pounded by death fought among themselves. Thus, O lord, men, those kṣatriyas perished. Divyādevī, afflicted with grief, then wept piteously. Then king Divodāsa, seeing that girl very much afflicted and weeping, saluted, with his neck (bent) politely, his family-priest knowing law, having sacred knowledge, and practising penance (and said to him).
Divodāsa said :
59. Favour me and tell me what the great sin of my daughter Divyādevī is, that has done this (mis-)deed.
Jātukarṇa said :
60-76. O hero, I shall tell you the deeds of Divyādevī done in her former existence. Listen while I am telling them. There is a holy city called Vārāṇasī that destroys sins. In it there was a very wise man named Suvīra . He was born in the vaiśya caste and was endowed with wealth and grains. His wife, O very wise one, was quite well-known as Citrā . Abandoning the family-practices, she behaved badly. She did not care for her husband, and remained in (doing) fearful deeds. She, of a wicked mind, gave up auspicious acts, and acted sinfully. She, a wanton woman, loving quarrels, always censured her husband. Always given to staying in another man’s house, she wandered much. The wicked' one would always find the weak point of others among the beings. She was engaged in condemning the good; she always laughed very much. She was addicted to bad company; due to her speech she was dear to people of bad conduct. She was. cunning; she hated religious people; she was a liar. Knowing her to be like this, Suvīra married another (woman). That pious Vīra (i.e. Suvīra) always given to truly holy thoughts constantly enjoyed, according to pious ways, objects of senses dear to his heart and happily along with that new wife. He was honoured by that unlimitedly truthful chaste lady of a good mind. That strange Citrā, of an excellent complexion, a wanton woman, hating piety in company of (i.e. with) virtues, was driven out by him. Moving freely and being shameless she moved with her paramour. She joined those who were engaged in (committing) sins; she was attached to the job of a messenger. She was skilled in the art of a go-between of other women. She broke families and had a crooked heart. Having called a chaste woman she would urge her by words generating conviction in stories about the desire for diversion and sports. The sinful one would stir the minds of good men and women. She would cause good women to be offered to other men (than their own husbands). Thus she caused fraud, bereft of the host of pious (acts), to be done (by others). Having thus enjoyed for a hundred years. She lived like a prostitute. Always given to sinful acts she died in course of time. She was born as your daughter Divyādevī in your house. She was (born) as a beautiful girl endowed with a (good) form, as she was urged by her destiny in the former (existences).
Nārada said :
77. Hearing these words of him (i.e. Jātukarṇa ), Divodāsa was extremely amazed. The king spoke sweet words to the sage Jātukarṇa.
Divodāsa said :
78-79. When she who was of such a bad behaviour and engaged in bad acts, died, how is it that she was born as a worthy daughter of mine, whose deity is Lakṣmī ’s hushand (i.e. Viṣṇu) and who am born in a very noble family? And, O sage, due to which strange religious act, she doing (such) acts has obtained a lucky birth, difficult to get, in a large, royal, rich family?
Nārada said :
80. Having heard these words of enquiry of that king, the wise sage then spoke a few true and pleasant words.
Jātukarṇa spoke :
81-86. Citrā, deceiving covert, lustful paramours, bereft of wealth and intelligence, by means of strange sexual unions, and drinking poisonous drinks, went from here and became a prostitute in the very famous city (called) ‘ Nāga ’. A certain brāhmaṇa, afflicted and troubled, (but) of a pure heart, one evening came to that city named Nāga. Not seeing any other place (for camping), the ignorant one went to the house of Citrā. (Merely) by looking at him, the prostitute very much deluded him. He was pleased by her with shampooing his feet, bathing him, offering him a tāmbūla , a seat and food, and diversions. Then he was free from dejection. Then with strange sexual unions, she, absolutely without having any purpose in view, served him well. The brāhmaṇa who was attached (to her) due to her peculiar devotion, passed the entire night with her. When, in the morning, he was about to leave, he whose mind was somehow attached to Citrā and who was pleased by her being solely devoted (to him), with her acts and deeds (said):
The brāhmaṇa said :
87-98. O dear one, I who am pleased (by you) must do a good turn in return. I shall without any discrimination tell you my strong affliction. Listen with respect to that auspicious (act) which destroys all sins, a description of (i.e. told by) the brāhmaṇas, formerly telling a tale on the bank of Narmadā . He who in the month ofVaiśākha, when the Sun enters Aries, carefully bathes even for three days just before sunrise, is freed from heaps of sins. He who for the entire month of Vaiśākha would bathe outside (his house), and would worship Viṣṇu with due rites, also destroys his sins. A man is freed from great sins especially by such acts as bathing at a holy place and giving gifts (there) during the month of Vaiśākha. The heap of great sins freely remains in the body of a man till he gladly, at dawn, before sunrise, bathes (at a holy place), when the Sun has entered the Zodiacal sign Aries. Thus I heard from the brāhmaṇas that were talking, about the excellent boat (useful) in crossing the ocean of many sins. Nearby is the excellent river Śivadehā. To destroy that stream of sins I am going to bathe there. O dear one, if you like, or if your mind is detached (from the worldly existence) then come with me for the bath in Vaiśākha. This life, so also this extremely charming youth are transitory. They are the cause of the stay in hell, and it would be difficult for us to avoid it. You pleased me and caused me to fall into the ocean of sins, which is true even of the great who live with the wicked. What is the use of talking much in this matter? Delay for (even) a moment is not proper. I shall emancipate you also, if you have special attachment to Viṣṇu.
Citrā said :
99-100. O lord, due to luck I am having your company as a result of (my) religious merit. My mind is certainly detached. It has a dislike for the worldly existence. Indeed I have learnt in (i.e. from) the sacred texts about the company of the good. My salutation to him who is inconceivable and uncontrolled.
Jātukarṇa said :
101-109. Speaking like this and urged by the sage that Citrā, after having taken a little wealth that was there with her, then went with him. Then that brāhmaṇa also reached the body (i.e. the stream) of Śivadehā in the month of Vaiśākha, bathed (there), and the kind one gave her the joy of bathing on that day. Then the kind-hearted brāhmaṇa made that Citrā, talking beautifully, bathe according to the proper rite. When the brāhmaṇas were separately reading the Purāṇas , she gladly heard there the greatness of the bath in Vaiśākha, by merely hearing which the darkness of sins gets exhausted, as at the sunrise the stream (i.e. the heap) of darkness perishes. She, due to the bath in that holy water causing cessation of birth, of Śivatanu (i.e. Śivadehā), had her mind pure and she became spotless like the sun’s lustre. There in the Revā various people longing for the end of (the visits to) the worlds and engrossed in the service to Viṣṇu plunged in Vaiśākha. The men who clean their impure bodies in (the water of) Narmadā, giving happiness here (only), especially in the month of Vaiśākha, become those who enjoy the sports of the kings of mortals. (Merely) by (one’s) remembering Revā she destroys the sin (committed) from birth. When seen, she (destroys the sin) of ten existences. If somehow (someone) bathes in her, she (destroys) the sins of a hundred births. When she is resorted to, she gives (residence in) Rudra ’s heaven.
110-123. During the entire month of Vaiśākha that Citrā bathed in the water of Narmadā, and every day, according to her capacity, gave something to brāhmaṇas. Due to the company of the brāhmaṇa she devoutly listened to the prayer to Viṣṇu,. when the brāhmaṇas there recited it. Having bathed there in the water of Revā for the entire month of Vaiśākha, and having received, according to the proper rite, (a blessing) about absence of defect from the brāhmaṇas, she lived there for a month. That brāhmaṇa named Sudeva also made a new hut there, lived in the hut due to compassion for Citrā and favouring her incessantly bathed in the water of Revā. Then after some time the brāhmaṇa died. After him, O king, Citrā also died. Due to the religious merit of (i.e. collected during) the month of Vaiśākha she, without seeing (i.e. experiencing) the torments inflicted by Yama , became your daughter at that time only. It is the result of the acts of (i.e. done during) that (month), that she obtained (birth) in a king’s family which is devoted to Viṣṇu, which is pure, and which cannot be obtained by sinners, O hero; and O best among men, her excellent name was (fixed as) Divyādevī She is enjoying the fruit of the food, enjoyments, pleasures and happiness that she formerly gave to the brāhmaṇa, though she was associated with him as a prostitute and of that little that she gave after having bathed in the month of Vaiśākha. She is drinking cold water and incessantly eating sweet food; and, enjoying divine enjoyments, lives in the house of the lord (i.e. you); and, being tormented by pain, grief etc. enjoys whatever is given by destiny. A little of the fruit of her act, viz. that she was engaged in breaking the houses (i.e. families of men and women), has (now) come up. O hero, that beautiful woman, though a great sinner, was born as your daughter without going through the torments inflicted by Yama due to the efficacy of the bath in the month of Vaiśākha. O hero, I have thus told you the behaviour of your daughter which was due to bad acts during her entire (former) existence.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43977, revision 400131 (2024-01-05T10:40:48Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365404.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.