Pātāla-khaṇḍa · Chapter 94
Sourceअंबरीष उवाच- पापप्रशमनं स्तोत्रं श्रोतुमिच्छामि तद्विभो । यस्य श्रवणमात्रेण पापराशिर्विलीयते १। धन्योऽस्म्यनुगृहीतोऽस्मि श्रावितोऽस्मि शुभं विधिम् । विकर्मोपार्जितं यस्य श्रवणादेव हीयते २। चित्रं किमत्र मधुसूदन दैवतस्य मासस्य पुण्यसवनैरिह माधवस्य । स्नानैरवश्यविहितैरघराशिनाशः स्याद्यस्य नामपठनादपि तस्य लोकः ३। तदेव पुण्यं परमं पवित्रं हृद्यं च लोके सुकृतैकलभ्यम् । यदुच्यते केशवनामधेयं मन्ये मुने माधवमासि भव्यम् ४। धन्यास्तु ते माधवमासि नाम स्मरंति येऽहो मधुसूदनस्य । तस्यैव मे किंचिदहो चरित्रं पुनः पवित्रं वद विश्वजन्यम् ५। सूत उवाच- वचः समाकर्ण्य हरिप्रियस्य प्रीतो मुनिस्तस्य नृपोत्तमस्य । स माधवस्नानसमुत्सुकोऽपि कथारसेनाह स माधवस्य ६। नारद उवाच- सत्यं महीपाल मिथो मुकुंदकथारसालापविधिर्विशुद्धः । त्वया समं माधवमासधर्मस्नानाधिकोऽयं हरिदैवतेन ७। जीवितं यस्य धर्मार्थं धर्मो हर्यर्थमेव च । अहोरात्राणि पुण्यार्थं तं मन्ये वैष्णवं भुवि ८। किंचिद्वक्ष्यामि ते राजन्वैशाखस्नानजं फलम् । अस्मत्पितापि नो वक्तुमलं विस्तरतोऽखिलम् ९। यत्र मज्जनमात्रेण प्रेता मुक्तिमुपागताः । माधवे मासि ते पापा नर्मदासलिले परे १०। पुरातीर्थप्रसंगेन भ्रमन्कोपि महीसुरः । मुनिशर्मेति विख्यातो धर्मात्मा सत्यवाञ्छुचिः ११। युक्तः शमदमाभ्यां च क्षांतिसंतोषसंयुतः । युक्तः स पितृकार्येषु श्रुतिस्मृतिविधानवान् १२। युक्तो मधुरवाक्येषु संयुक्तो हरिपूजने । युक्तो वैष्णवसंसर्गे त्रिकालज्ञानवान्मुनिः १३। स्वकर्मणि रतो धीरो हृदयालुः प्रियाप्रियः । दयालुरतिमेधावी तत्त्वविद्ब्राह्मणप्रियः १४। माधवे मासि रेवायां स्नानार्थं प्रतिसंचरन् । अग्रतः पंचपुरुषान्ददर्शातीव दुःखितान् १५। परस्परमसंसर्गकारिणः कृष्णविग्रहान् । वटच्छायामुपाश्रित्य समासीनानवस्थितान् १६। पश्यंतो दिक्षु सर्वासु दुरितोद्विग्नचेतसः । तानालोक्य द्विजश्रेष्ठश्चिंतयामास विस्मितः १७। अत्रैते के नरा भीता विपिने दीनचेष्टिताः । चौरा वा विकृताकारा दृश्यंते संगभागिनः १८। परस्परं च भाषंतः कृशाः कृष्णवपुः श्रियः । यावदेवं स विप्राग्र्यो विचारयति धीरधीः १९। तावदागम्यते सर्वे दूरस्था मुनिमादरात् । बद्धांजलिपुटा भूत्वा प्रणम्योचुरिति स्फुटम् २०। पंचपुरुषा ऊचुः - भव्यं भवंतं पुरुषोत्तमं वै विभ्राजमानं चरितेन मान्यम् । मन्यामहे विप्र दयालुमुख्यं वाचं समाकर्णय नोसि मैत्रः २१। संतः प्रतिष्ठा दीनानां दैवादुद्भूतपापिनाम् । आर्तानामार्तिहंतारो दर्शनादेव साधवः २२। अहं पांचालदेशीयः क्षत्रियो वीरवाहनः । ब्राह्मणं हतवान्मोहाच्छरेण शब्दवेधिना २३। शिखासूत्रविहीनस्तु तिलकेन विवर्जितः । अटामि जगतीमेनां ब्रह्मघ्नोऽहमिति ब्रुवन् २४। ब्रह्मघ्नायातिपापाय भिक्षा मह्यं प्रदीयताम् । एवं सर्वेषु तीर्थेषु भ्रमन्नत्रास्मि चागतः २५। ब्रह्महत्या न मेद्यापि प्रयाति मुनिसत्तम । एवं मे वर्षमेकं हि व्यतीतं कुर्वतो विभो २६। दह्यमानस्य पापेन शोकाकुलितचेतसः । चंद्रशर्मापरो विप्रो योयं संलक्ष्यते द्विज २७। गुरुघाती स तु ब्रह्मन्मोहाकुलितमानसः । मोहाकुलितचित्तत्वाद्गुरुघातक उच्यते २८। निवसन्मागधेदेशे संत्यक्तः स्वजनैस्ततः । दैवादसावपि मुने भ्रमन्निह समागतः २९। शिखासूत्रविहीनस्तु विप्रलिंगविवर्जितः । मया पृष्टस्तु वृत्तांतं सत्यमेवावदद्द्विजः ३०। वसता यद्गुरोर्गेहे क्रोधाकुलितचेतसा । महामोहगतेनापि यथा वै घातितो गुरुः ३१। तेन पापेन दग्धोऽसौ वर्तते शोकपीडितः । तृतीयोऽयं पुनः स्वामिन्वेदशर्मासमाहितः ३२। सुरापो ब्राह्मणो जातो मोहाद्वेश्याप्रसंगतः । पृष्टो मयायमपि मे यथावृत्तं तथाब्रवीत् ३३। आत्मनश्चेष्टितं सर्वं मनस्तापेन पीडितः । निरस्तः सर्वलोकैश्च भार्याबंधुजनैरपि ३४। तेन पापेन संलिप्तो भ्रमन्नत्रायमागतः । चतुर्थो विधुरो नाम वैश्योऽयं गुरुतल्पगः ३५। मोहान्मासत्रयं यावद्वेश्याभूतां च मातरम् । बुभुजे स विदेहस्थां ज्ञाततत्त्वस्ततश्चरन् ३६। दुःखितोऽभ्यागमद्भूमिं भ्रमन्निह मुने पुनः । पंचमोऽयं महापापी पापिसंसर्गकारकः ३७। प्रत्यहं धनलोभेन स्तेयादिकृतवानघम् । वैश्योतिपातकैः क्रांतस्ततस्त्यक्तो जनैः स्वयम् ३८। निर्विण्णमानसो दैवान्नंदनामेह संगतः । एवं पंचापि पापिष्ठाः स्थानमेकमुपागताः ३९। कः कस्यापि न संपर्कं भोजनाच्छादनादिभिः । न करोति महाभाग विना वार्तां द्विजोत्तम ४०। विशंत्येकासने नैव न स्वपंत्येकसंस्तरे । एवं दुःखसमाक्रांता नानातीर्थेषु वै गताः ४१। नास्माकं पातकं घोरं प्रयाति मुनिसत्तम । दृष्ट्वा भवंतं दीप्यंतं प्रसन्नानि मनांसि नः ४२। वदंति दुरितप्रांतं साधोस्ते पुण्यदर्शनात् । उपायं वद नः स्वामिन्यथा पापक्षयो हि नः ४३। ज्ञायते करुणोऽस्माभिर्विप्र वेदार्थवित्प्रभो । आर्तानां मार्गमाणानां पश्चात्तापमुपेयुषाम् ४४। मोहादवाप्तपापानां त्वमुद्धर्तासि निश्चितम् । नारद उवाच- तेषामिति वचः श्रुत्वा मुनिशर्मा मुनिस्ततः ४५। इदमाह विचार्येति करुणावरुणालयः । मुनिशर्मोवाच- यूयमज्ञानतः प्राप्तपातकाः सत्यभाषिणः ४६। अनुतापयुतास्तस्मादनुग्राह्या मयाधुना । शृणुध्वं मे वचः सत्यमूर्ध्वबाहुर्वदाम्यहम् ४७। यन्मयांगिरसः पूर्वं श्रुतं मुनिसमागमे । दृष्टं वेदेषु शास्त्रेषु श्रुतं गुरुमुखात्तथा ४८। विष्णुनाराधितेनादौ स्वयमुक्तं च तत्त्वतः । न तृप्तिरशनादन्या न गुरुर्जनकादपि ४९। न पात्रमन्यद्विप्रेभ्यो न देवः केशवात्परः । न गंगया समं तीर्थं न दानं सुरभीसमम् ५०। न गायत्र्या समं जाप्यं न द्वादश्यासमं व्रतम् । न भार्यया समं मित्रं न धर्मो दयया समः ५१। न स्वातंत्र्यसमं सौख्यं गार्हस्थ्यान्नाश्रमो वरः । न सत्यात्परआचारो न संतोषात्परं सुखम् ५२। न माधवसमो मासो महापापहरः परः । विधिनानुष्ठितो भक्त्या मधुसूदनवल्लभः ५३। गंगादिषु च तीर्थेषु विशेषेण सुदुर्लभः । प्रायश्चित्तानि सर्वाणि द्वादशाब्दमुखानि च ५४। तावद्गर्जंति पापानि यावन्नायाति माधवः । वैशाखमखिलं मासं यः स्नाति हरितत्परः ५५। हरिपादसमुद्भूते सलिले विमलाशयः । स एव सर्वपापानां हंता दृष्टस्तु पापिभिः ५६। निजपापौघनिष्कृत्यै वक्तव्यं तस्य किन्नरैः ५७। मासे तु वै माधवसंज्ञकेऽस्मिन्यः स्नाति पापैः स विमुच्यते हि । मेषस्थिते संप्रति नर्मदायाः शर्मप्रदे वारिणि वारिताघे ५८। दुर्लभा हि महानद्यो माधवे मासि सर्वशः । ततोऽपि दुर्लभा गंगा रेवा च यमुना तथा ५९। एतासु तिसृषु प्रायः प्राप्यैकामपि सादरम् । यः स्नाति माधवे मासि विपापः स हरिं व्रजेत् ६०। तस्मादहो सह मया सुकृतैकसारे वैशाखमासि च भवंत उपेत्य रेवाम् । मज्जंतु पातककृतो मुनिवृंदजुष्टे रेवाजले निखिलपापभयापहत्यै ६१। एवमुक्तास्ततः सर्वे मुदिता मुनिना सह । जग्मुस्ते पापिनो रेवां शंसंतोऽद्भुतकारिणीम् ६२। मुनिशर्मा ततो गच्छंस्तैस्तथानुगतो नरैः । ददर्श पथिसंत्रस्तान्पिशाचानष्ट भीषणान् ६३। कुर्वंतो विविधाञ्छब्दान्भ्रमंतोऽपि ततस्ततः । ऊर्द्ध्वकेशोर्द्ध्वरक्तांश्च कृष्णदंतकृशोदरान् ६४। अरण्ये कंटकाक्रांते वृक्षपानीयवर्जिते । सम्मुखं धावतो दृष्ट्वा भयसंविग्नमानसः ६५। नमोनारायणायेति रक्षरक्षेति चाब्रवीत् ६६। नारायणायेति नमोभिधानमाकर्ण्य धर्मैकनिधानमुच्चैः । भवांतरे ते मनसा पिशाचा ययुर्निजादृष्टवशेन लब्धाः ६७। विनयान्वितमनसो मुनिशर्मा विलोक्य तान् । उवाच मधुराभाषी के यूयं विकृता नराः ६८। किं वा केन कृतं कर्म येन प्राप्ता च वैकृतिः । कथमेवं विधाः सर्वे दुःखिनोऽतीव भीषणाः ६९। प्रेता ऊचुः - क्षुत्पिपासार्दिता नित्यं नानादुःखचयाकुलाः । कृतबुद्धे हृदि क्रूरा नष्टसंज्ञा विचेतसः ७०। न जानीमो दिशः क्वापि मूढा मानवघातिनः । तदेतद्दुःखमाख्यातमेतदेवासुखं पुनः ७१। प्रभातमिव संभाति भास्करोदयदर्शनात् । श्रुत्वा नारायणेत्युच्चैर्भाषितं तव कोमलम् ७२। दृष्ट्वा च दर्शनं विप्र शुद्धभावं गता वयम् । दर्शनेनैव ते विप्र नामश्रवणतो हरेः ७३। भवांतरमनुप्राप्ता वयं प्राप्ता दयालवः । विनाशयत्यपयशो बुद्धिं विशदयत्यपि ७४। प्रतिष्ठापयति प्रायो नृणां वैष्णवदर्शनम् । अहं पर्युषितो नाम सूचकोऽयं द्वितीयकः ७५। शीघ्रगो रोधकश्चान्यः पंचमोयं च लेखकः । षष्ठोयमिति वाग्दुष्टः सप्तमोयं विदैवतः ७६। नित्यंयाजनकश्चायमष्टमः कष्टदायकः । मुनिशर्मोवाच- प्रेतानां कर्मजातानां नामानि भवतां कुतः ७७। किं तत्कारणमुद्दिश्य येन यूयं सनामकाः । प्रेता ऊचुः - मया स्वादु सदा भुक्तं दत्तं पर्युषितं द्विजे ७८। आज्ये सति निराज्यं च तेन पर्य्युषितोऽस्म्यहम् । मिथ्यामिथ्यापरच्छिद्र मर्म्मान्वेषी स्वभावतः ७९। सूचयामास तेनासौ सूचकोऽशुचिरातुरः । शीघ्रं नश्यति विप्रेण याचितः क्षुभितेन वै ८०। एतत्कारणमुद्दिश्य शीघ्रगो द्विजसत्तम । गृहोपरि सदा स्वादुभुक्तमेतेन पापिना ८१। एकाकिना कुमनसा तेनासौ रोधकः स्मृतः । मौनेनापि स्थितो नित्यं पादेन लिखते महीम् ८२। अस्माकमपि पापिष्ठो लेखको लोकसंगतः । गुणिनोयं गुणान्द्वेष्टि निर्गुणे च गुणज्ञताम् ८३। असंज्ञे ज्ञानयोगी च वाग्दुष्टोसौ ततः स्मृतः । नास्तिक्यभावादनिशं पितृदैवत मानवान् ८४। न मन्यते च सत्कर्म पापस्तेन विदैवतः । सदा याचनको मिथ्या मिथ्यादौर्गत्यदर्शकः ८५। सभूतोद्वेजको लुब्धस्तेन याचनकस्त्वयम् । एभिः पूर्वकृतैः पापैर्भुक्त्वा नरकयातनाम् ८६। प्रेतास्ते दर्शनादद्य पुनर्जाताः स्म सुस्थिताः । एतत्ते सर्वमाख्यातमात्मवृत्तांतसंभवम् ८७। प्रश्नं च यदि ते श्रद्धा पृच्छान्यत्कथयामि ते । ब्राह्मण उवाच- ये जीवा भुवि तिष्ठंति सर्वआहारमूलकाः ८८। युष्माकमपि आहारं श्रोतुमिच्छामि तत्त्वतः । प्रेता ऊचुः - शृणुष्वाहारमस्माकं सर्वसत्वविगर्हितम् ८९। यं श्रुत्वा निंदसे ब्रह्मन्भूयोभूयश्च नित्यशः । श्लेष्ममूत्रपुरीषेण योषिदंगमलेन च ९०। गृहाणित्यक्तशौचानि तानि भुंजंति तत्र वै । स्त्रीदग्धानि प्रकीर्णानि प्रकीर्णायस्कराणि च ९१। कुत्सितानि मलेनापि प्रेता वै तत्र भुंजते । माधवं यत्र नार्चंति स्त्रीजितानि गृहाणि च ९२। दया क्षांतिविहीनानि प्रेतास्तत्रैव भुंजते । यत्राभद्रा गृहे वाचः शौचहीनाश्च योषितः ९३। कलहो यत्र सततं प्रेतास्ते तत्र भुंजते । न यत्र जामयो गेहे पूज्यंते न वराः स्त्रियः ९४। यत्र दुर्जनसंसर्गस्तत्र भोक्ष्यामहे वयम् । न यत्र हरिसेवा वा न कथा यत्र वैष्णवी ९५। न यत्र वैष्णवी प्रीतिः प्रेता वै तत्र भुंजते । येषामेवं गृहे प्रीता भुंजते तेऽपि सत्वरम् ९६। प्रेता भवंति पापेन निजवंशविनाशकाः । तस्य मे जायते ब्रह्मन्वदतो भोजनं निजम् ९७। अस्मात्पापतरं चान्यत्किंचिद्वक्तुं न शक्यते । निर्विण्णः प्रेतभावेन पृच्छामि त्वां दृढव्रतम् ९८। यथा न जायते प्रेतो मुक्तिः प्रेतत्वतो यथा । ब्राह्मण उवाच- एकादश्यादिभिः पुण्यैर्व्रतैरच्युतकीर्तनैः ९९। देवतातिथिपूजाभिर्गुरुपूजादिभिस्तथा । आचारैः साधुचरितैः श्रुतिस्मृत्युदितैर्दिनैः १००। एवं श्राद्धक्रियादानैर्यथाविधिविनिर्मितैः । दयादानदमक्षांतिशीलशिष्टाभिवादनैः १०१। इत्येवमादिभिर्धर्मैः प्रेता न स्युः कुलेऽपि वै । गोविप्रतीर्थामरपर्वताग्र्य नदीनदाश्वत्थतरूननेकशः १०२। यो वंदते बंधुजने विनीतः प्रेतो न लोके भवतीह नूनम् । क्रमादर्च्चयते युक्तो विशेषादपि मानवः १०३। गंगादिपुण्यतीर्थेषु तस्य पुण्यमनंतकम् । नाहं वर्षसहस्रेषु वक्तुं शक्तः स्वयं विभुः १०४। दर्शनादेव तस्यापि मुक्तः प्रेतत्वतो भवेत् । ऊर्जमूर्जस्वलं मासमथ दामोदरप्रियम् १०५। तपसामुत्तमं मासं तपो माधववल्लभम् । वैशाखं माधवं मासं मधुसूदनदैवतम् १०६। उत्तमं सर्वमासानां यमेकं मुनयो विदुः । येनैव साधनेन स्यात्सर्वं कृत्यं हि साधितम् १०७। ब्रह्मविद्यामताभ्येति सा लक्ष्मीर्विश्वकारिणी । तस्या वासो यतो मासो माधवोऽसौ ततः स्मृतः १०८। न माधवसमो देवो यथा देवेषु निश्चितम् । तथा मासेषु सर्वेषु न मासो माधवप्रियः १०९। तस्य माधवमासस्य माहात्म्यमपि भक्तितः । श्रुत्वा विमुच्यते प्रेतयोनितः किं विधानतः ११०। सतां संभाषणादेव पुण्यतीर्थनिषेवणात् । नारायणेति पठनात्तन्नामश्रवणादपि १११। मुच्यते पातकैः सर्वैर्जनो भक्तिपरायणः । यतिष्ये तदहं प्रेता भवतामपि मुक्तये ११२। परोपकारजं पुण्यं यतो न स्यान्मखैरपि । प्रेता यामि ततः स्नातुं रेवावारिणि माधवे ११३। मासि मेषस्थिते भानावेतैरनुगतो नरैः । पंचैव ते पुनर्मोहाज्जातपातकसंचयाः ११४। स्नातुमायांति वचसा ममैव करुणावतः ११५। तावद्भवंतस्तु निदेशतो मे तिष्ठंतु तत्रैव वने विशोकाः । श्रीनर्मदावारिणि यावदेव गत्वा निजस्नानविधिं विहाय ११६। निर्माय पुरुषानपि नाम तस्मात्कुशस्वरूपानिह नर्मदा के । विधानतो माधवमासि दीनान्निमज्जयामीति दया निबद्धः ११७। एवं दिनत्रयेणैव मुक्तिर्वः प्रेतयोनितः । न दर्भबटुकस्नानमात्रेणैव न संशयः ११८। नारद उवाच- एवमुक्तस्ततस्तैस्तु प्रतीतैरपि पूजितः । मुनिशर्मा ययावेतैरनुयातस्तु पंचभिः ११९। तत्र गत्वा ततः प्रातः स्नात्वा कृत्वा तथाविधिम् । स्नापयामास तान्प्रेतान्नामतो दर्भनिर्मितान् १२०। स्मृताश्च मुनिना तीर्थे स्नापिता नामतस्तथा । प्रेताः पुण्यवता तेन सद्यो मुक्ता दिवं ययुः १२१। ते पापिनः पंच यदैव रेवाजले निमग्ना वचसैव तस्य । श्रीमाधवे मासि विवर्णदेहाः सद्यः सुवर्णैकरुचो बभूवुः १२२। पापप्रशमनं स्तोत्रं श्राविता मुनिशर्मणा । समक्षं सर्वलोकानां जातास्ते वरकांतयः १२३। तत्रस्था मानवास्तांस्तु विरजान्स्नानमात्रतः । न स्पृशंति च राजेंद्र पापिसंसर्गशंकथा १२४। मुनिशर्मानुरोधेन ततो धर्मप्रमाणतः । सद्यो दिव्याभवद्वाणी यदेते विगतैनसः १२५। स्नातानां माधवेमासि मुकुंदहृदयात्मनाम् । पापप्रशमनं स्तोत्रं शृण्वतामिह सादरम् १२६। चित्रं किमत्र या शुद्धिर्जायते पापसंचयात् । सर्वेषामेव पापानां प्रायश्चित्तमिदं परम् १२७। यत्प्रातर्माधवे मासि भक्त्या तीर्थेऽवगाहनम् । यतः प्रेतास्तु ते पापाः स्नापिता नाममात्रतः १२८। स्मृताः पुण्यवता तेन मोचिता मुनिशर्मणा १२९। इत्येवमाकर्ण्य गिरं नभःस्थामत्यद्भुतामाशु ततो मनुष्याः । शशंसुरेतानपि पंचपुण्यान्वैशाखमासं च मुनिं च रेवाम् १३०। अथ चाकर्ण्य भूपालः स्तवं दुरितनाशनम् । यदाकर्ण्य नरो भक्त्या मुच्यते पापराशिभिः १३१। यस्य श्रवणमात्रेण पापिनः शुद्धिमागताः । अन्येऽपि बहवो मुक्ताः पापादज्ञानसंभवात् १३२। परदार परद्रव्य जीवहिंसादिके यदा । प्रवर्तते नृणां चित्तं प्रायश्चित्तं स्तुतिस्तदा १३३। विष्णवे विष्णवे नित्यं विष्णवे विष्णवे नमः । नमामि विष्णुं चित्तस्थमहंकारगतं हरिम् १३४। चित्तस्थमीशमव्यक्तमनंतमपराजितम् । विष्णुमीड्यमशेषाणामनादिनिधनं विभुम् १३५। विष्णुश्चित्तगतो यन्मे विष्णुर्बुद्धिगतश्च यत् । यच्चाहंकारको विष्णुर्यो विष्णुर्मयि संस्थितः १३६। करोति कर्तृभूतोऽसौ स्थावरस्य चरस्य च । तत्पापं नाशमायाति तस्मिन्नेव हि चिंतिते १३७। ध्यातो हरति यत्पापं स्वप्ने दृष्टस्तु भावनात् । तमुपेंद्रंमहं विष्णुं प्रणमामि नतिप्रियम् १३८। जगत्यस्मिन्निरालंबे मधुसूदनमच्युतम् । हस्तावलंबनं स्तोत्रं विष्णुं वंदे परात्परम् १३९। सर्वेश्वरेश्वरविभो परमात्मन्नधोक्षज । हृषीकेश हृषीकेश हृषीकेश नमोस्तु ते १४०। नृसिंहानंत गोविंद भूतभावन केशव । दुरुक्तं दुष्कृतं ध्यातं शम पापं नमोस्तु ते १४१। यन्मया चिंतितं दुष्टं स्वचित्तवशवर्तिना । अकार्य्यमघमत्युग्रं तच्छमं नय केशव १४२। ब्रह्मण्यदेव गोविंद परमार्थपरायण । जगन्नाथ जगद्धातः पापं शमय मेऽच्युत १४३। यच्चापराह्णे सायाह्ने मध्याह्ने च तथा निशि । कायेन मनसा वाचा कृतं पापमजानता १४४। जानता च हृषीकेश पुंडरीकाक्ष माधव । नामत्रयोच्चारणतः सर्वे यांतु मम क्षयम् १४५। शारीरं मे हृषीकेश पुंडरीकाक्ष मानसम् । पापं प्रशममायातु वाक्कृतं मम माधव १४६। यद्भुंजानः पिबंस्तिष्ठन्स्वपञ्जाग्रद्यदास्थितः । अकार्षं पापमर्थार्थं कायेन मनसा गिरा १४७। महदल्पमपि प्रायो दुर्योनि नरकावहम् । तत्पापं प्रशमं यातु वासुदेवस्य कीर्तनात् १४८। परं ब्रह्म परं धाम पवित्रं परमं च यत् । तस्मिन्प्रकीर्तिते विष्णौ यत्पापं तत्प्रणश्यतु १४९। यत्प्राप्य न निवर्त्तंते गंधस्पर्शादिवर्जिताः । सूरयस्तत्पदं विष्णोस्तत्सर्वं शमयत्वयम् १५०। पापप्रशमनं स्तोत्रं यः पठेच्छृणुयान्नरः । शारीरैर्मानसैर्वाग्जैः कृतैः पापैः स मुच्यते १५१। मुक्तः पापग्रहादिभ्यो याति विष्णोः परं पदम् । तस्मात्पापे कृतं जप्यं स्तोत्रं सर्वाघमर्दनम् १५२। प्रायश्चित्तमघौघानां पठितव्यं नरोत्तमैः । प्रायश्चित्तैः स्तोत्रवरैर्व्रतैर्नश्यति पातकम् १५३। ततः कार्याणि संसिद्ध्यै तानि वै भुक्तिमुक्तये । पूर्वजन्मार्जितं पापमैहिकं च नरेश्वर १५४। स्तवस्य श्रवणादस्य सद्य एव विलीयते । पापद्रुमकुठारोऽयं पापेंधनदवानलः १५५। पापराशितमः स्तोम भानुरेष स्तवो नृप । मया प्रकाशितस्तुभ्यं तथा लोकानुकंपया १५६। स्तवो योऽयं मया प्राप्तो रहस्यं पितुरादरात् । इतिहासमिमं पुण्यं यः शृणोति नराधिप १५७। तस्यापि पुण्यमाहात्म्यं वक्तुं शक्तः स्वयं हरिः । स्वस्ति तेस्तु महाराज गंगायामथ सत्वरम् १५८। स्नातुं यामि समायातो मासोऽयं माधवो महान् १५९। इति श्रीपद्मपुराणे पातालखंडे नारदांबरीषसंवादे वैशाखमाहात्म्ये प्रेतोपाख्याने पापप्रशमनंनाम चतुर्नवतितमोऽध्यायः ९४।
aṃbarīṣa uvāca- pāpapraśamanaṃ stotraṃ śrotumicchāmi tadvibho | yasya śravaṇamātreṇa pāparāśirvilīyate 1| dhanyo'smyanugṛhīto'smi śrāvito'smi śubhaṃ vidhim | vikarmopārjitaṃ yasya śravaṇādeva hīyate 2| citraṃ kimatra madhusūdana daivatasya māsasya puṇyasavanairiha mādhavasya | snānairavaśyavihitairagharāśināśaḥ syādyasya nāmapaṭhanādapi tasya lokaḥ 3| tadeva puṇyaṃ paramaṃ pavitraṃ hṛdyaṃ ca loke sukṛtaikalabhyam | yaducyate keśavanāmadheyaṃ manye mune mādhavamāsi bhavyam 4| dhanyāstu te mādhavamāsi nāma smaraṃti ye'ho madhusūdanasya | tasyaiva me kiṃcidaho caritraṃ punaḥ pavitraṃ vada viśvajanyam 5| sūta uvāca- vacaḥ samākarṇya haripriyasya prīto munistasya nṛpottamasya | sa mādhavasnānasamutsuko'pi kathārasenāha sa mādhavasya 6| nārada uvāca- satyaṃ mahīpāla mitho mukuṃdakathārasālāpavidhirviśuddhaḥ | tvayā samaṃ mādhavamāsadharmasnānādhiko'yaṃ haridaivatena 7| jīvitaṃ yasya dharmārthaṃ dharmo haryarthameva ca | ahorātrāṇi puṇyārthaṃ taṃ manye vaiṣṇavaṃ bhuvi 8| kiṃcidvakṣyāmi te rājanvaiśākhasnānajaṃ phalam | asmatpitāpi no vaktumalaṃ vistarato'khilam 9| yatra majjanamātreṇa pretā muktimupāgatāḥ | mādhave māsi te pāpā narmadāsalile pare 10| purātīrthaprasaṃgena bhramankopi mahīsuraḥ | muniśarmeti vikhyāto dharmātmā satyavāñchuciḥ 11| yuktaḥ śamadamābhyāṃ ca kṣāṃtisaṃtoṣasaṃyutaḥ | yuktaḥ sa pitṛkāryeṣu śrutismṛtividhānavān 12| yukto madhuravākyeṣu saṃyukto haripūjane | yukto vaiṣṇavasaṃsarge trikālajñānavānmuniḥ 13| svakarmaṇi rato dhīro hṛdayāluḥ priyāpriyaḥ | dayāluratimedhāvī tattvavidbrāhmaṇapriyaḥ 14| mādhave māsi revāyāṃ snānārthaṃ pratisaṃcaran | agrataḥ paṃcapuruṣāndadarśātīva duḥkhitān 15| parasparamasaṃsargakāriṇaḥ kṛṣṇavigrahān | vaṭacchāyāmupāśritya samāsīnānavasthitān 16| paśyaṃto dikṣu sarvāsu duritodvignacetasaḥ | tānālokya dvijaśreṣṭhaściṃtayāmāsa vismitaḥ 17| atraite ke narā bhītā vipine dīnaceṣṭitāḥ | caurā vā vikṛtākārā dṛśyaṃte saṃgabhāginaḥ 18| parasparaṃ ca bhāṣaṃtaḥ kṛśāḥ kṛṣṇavapuḥ śriyaḥ | yāvadevaṃ sa viprāgryo vicārayati dhīradhīḥ 19| tāvadāgamyate sarve dūrasthā munimādarāt | baddhāṃjalipuṭā bhūtvā praṇamyocuriti sphuṭam 20| paṃcapuruṣā ūcuḥ - bhavyaṃ bhavaṃtaṃ puruṣottamaṃ vai vibhrājamānaṃ caritena mānyam | manyāmahe vipra dayālumukhyaṃ vācaṃ samākarṇaya nosi maitraḥ 21| saṃtaḥ pratiṣṭhā dīnānāṃ daivādudbhūtapāpinām | ārtānāmārtihaṃtāro darśanādeva sādhavaḥ 22| ahaṃ pāṃcāladeśīyaḥ kṣatriyo vīravāhanaḥ | brāhmaṇaṃ hatavānmohācchareṇa śabdavedhinā 23| śikhāsūtravihīnastu tilakena vivarjitaḥ | aṭāmi jagatīmenāṃ brahmaghno'hamiti bruvan 24| brahmaghnāyātipāpāya bhikṣā mahyaṃ pradīyatām | evaṃ sarveṣu tīrtheṣu bhramannatrāsmi cāgataḥ 25| brahmahatyā na medyāpi prayāti munisattama | evaṃ me varṣamekaṃ hi vyatītaṃ kurvato vibho 26| dahyamānasya pāpena śokākulitacetasaḥ | caṃdraśarmāparo vipro yoyaṃ saṃlakṣyate dvija 27| gurughātī sa tu brahmanmohākulitamānasaḥ | mohākulitacittatvādgurughātaka ucyate 28| nivasanmāgadhedeśe saṃtyaktaḥ svajanaistataḥ | daivādasāvapi mune bhramanniha samāgataḥ 29| śikhāsūtravihīnastu vipraliṃgavivarjitaḥ | mayā pṛṣṭastu vṛttāṃtaṃ satyamevāvadaddvijaḥ 30| vasatā yadgurorgehe krodhākulitacetasā | mahāmohagatenāpi yathā vai ghātito guruḥ 31| tena pāpena dagdho'sau vartate śokapīḍitaḥ | tṛtīyo'yaṃ punaḥ svāminvedaśarmāsamāhitaḥ 32| surāpo brāhmaṇo jāto mohādveśyāprasaṃgataḥ | pṛṣṭo mayāyamapi me yathāvṛttaṃ tathābravīt 33| ātmanaśceṣṭitaṃ sarvaṃ manastāpena pīḍitaḥ | nirastaḥ sarvalokaiśca bhāryābaṃdhujanairapi 34| tena pāpena saṃlipto bhramannatrāyamāgataḥ | caturtho vidhuro nāma vaiśyo'yaṃ gurutalpagaḥ 35| mohānmāsatrayaṃ yāvadveśyābhūtāṃ ca mātaram | bubhuje sa videhasthāṃ jñātatattvastataścaran 36| duḥkhito'bhyāgamadbhūmiṃ bhramanniha mune punaḥ | paṃcamo'yaṃ mahāpāpī pāpisaṃsargakārakaḥ 37| pratyahaṃ dhanalobhena steyādikṛtavānagham | vaiśyotipātakaiḥ krāṃtastatastyakto janaiḥ svayam 38| nirviṇṇamānaso daivānnaṃdanāmeha saṃgataḥ | evaṃ paṃcāpi pāpiṣṭhāḥ sthānamekamupāgatāḥ 39| kaḥ kasyāpi na saṃparkaṃ bhojanācchādanādibhiḥ | na karoti mahābhāga vinā vārtāṃ dvijottama 40| viśaṃtyekāsane naiva na svapaṃtyekasaṃstare | evaṃ duḥkhasamākrāṃtā nānātīrtheṣu vai gatāḥ 41| nāsmākaṃ pātakaṃ ghoraṃ prayāti munisattama | dṛṣṭvā bhavaṃtaṃ dīpyaṃtaṃ prasannāni manāṃsi naḥ 42| vadaṃti duritaprāṃtaṃ sādhoste puṇyadarśanāt | upāyaṃ vada naḥ svāminyathā pāpakṣayo hi naḥ 43| jñāyate karuṇo'smābhirvipra vedārthavitprabho | ārtānāṃ mārgamāṇānāṃ paścāttāpamupeyuṣām 44| mohādavāptapāpānāṃ tvamuddhartāsi niścitam | nārada uvāca- teṣāmiti vacaḥ śrutvā muniśarmā munistataḥ 45| idamāha vicāryeti karuṇāvaruṇālayaḥ | muniśarmovāca- yūyamajñānataḥ prāptapātakāḥ satyabhāṣiṇaḥ 46| anutāpayutāstasmādanugrāhyā mayādhunā | śṛṇudhvaṃ me vacaḥ satyamūrdhvabāhurvadāmyaham 47| yanmayāṃgirasaḥ pūrvaṃ śrutaṃ munisamāgame | dṛṣṭaṃ vedeṣu śāstreṣu śrutaṃ gurumukhāttathā 48| viṣṇunārādhitenādau svayamuktaṃ ca tattvataḥ | na tṛptiraśanādanyā na gururjanakādapi 49| na pātramanyadviprebhyo na devaḥ keśavātparaḥ | na gaṃgayā samaṃ tīrthaṃ na dānaṃ surabhīsamam 50| na gāyatryā samaṃ jāpyaṃ na dvādaśyāsamaṃ vratam | na bhāryayā samaṃ mitraṃ na dharmo dayayā samaḥ 51| na svātaṃtryasamaṃ saukhyaṃ gārhasthyānnāśramo varaḥ | na satyātparaācāro na saṃtoṣātparaṃ sukham 52| na mādhavasamo māso mahāpāpaharaḥ paraḥ | vidhinānuṣṭhito bhaktyā madhusūdanavallabhaḥ 53| gaṃgādiṣu ca tīrtheṣu viśeṣeṇa sudurlabhaḥ | prāyaścittāni sarvāṇi dvādaśābdamukhāni ca 54| tāvadgarjaṃti pāpāni yāvannāyāti mādhavaḥ | vaiśākhamakhilaṃ māsaṃ yaḥ snāti haritatparaḥ 55| haripādasamudbhūte salile vimalāśayaḥ | sa eva sarvapāpānāṃ haṃtā dṛṣṭastu pāpibhiḥ 56| nijapāpaughaniṣkṛtyai vaktavyaṃ tasya kinnaraiḥ 57| māse tu vai mādhavasaṃjñake'sminyaḥ snāti pāpaiḥ sa vimucyate hi | meṣasthite saṃprati narmadāyāḥ śarmaprade vāriṇi vāritāghe 58| durlabhā hi mahānadyo mādhave māsi sarvaśaḥ | tato'pi durlabhā gaṃgā revā ca yamunā tathā 59| etāsu tisṛṣu prāyaḥ prāpyaikāmapi sādaram | yaḥ snāti mādhave māsi vipāpaḥ sa hariṃ vrajet 60| tasmādaho saha mayā sukṛtaikasāre vaiśākhamāsi ca bhavaṃta upetya revām | majjaṃtu pātakakṛto munivṛṃdajuṣṭe revājale nikhilapāpabhayāpahatyai 61| evamuktāstataḥ sarve muditā muninā saha | jagmuste pāpino revāṃ śaṃsaṃto'dbhutakāriṇīm 62| muniśarmā tato gacchaṃstaistathānugato naraiḥ | dadarśa pathisaṃtrastānpiśācānaṣṭa bhīṣaṇān 63| kurvaṃto vividhāñchabdānbhramaṃto'pi tatastataḥ | ūrddhvakeśorddhvaraktāṃśca kṛṣṇadaṃtakṛśodarān 64| araṇye kaṃṭakākrāṃte vṛkṣapānīyavarjite | sammukhaṃ dhāvato dṛṣṭvā bhayasaṃvignamānasaḥ 65| namonārāyaṇāyeti rakṣarakṣeti cābravīt 66| nārāyaṇāyeti namobhidhānamākarṇya dharmaikanidhānamuccaiḥ | bhavāṃtare te manasā piśācā yayurnijādṛṣṭavaśena labdhāḥ 67| vinayānvitamanaso muniśarmā vilokya tān | uvāca madhurābhāṣī ke yūyaṃ vikṛtā narāḥ 68| kiṃ vā kena kṛtaṃ karma yena prāptā ca vaikṛtiḥ | kathamevaṃ vidhāḥ sarve duḥkhino'tīva bhīṣaṇāḥ 69| pretā ūcuḥ - kṣutpipāsārditā nityaṃ nānāduḥkhacayākulāḥ | kṛtabuddhe hṛdi krūrā naṣṭasaṃjñā vicetasaḥ 70| na jānīmo diśaḥ kvāpi mūḍhā mānavaghātinaḥ | tadetadduḥkhamākhyātametadevāsukhaṃ punaḥ 71| prabhātamiva saṃbhāti bhāskarodayadarśanāt | śrutvā nārāyaṇetyuccairbhāṣitaṃ tava komalam 72| dṛṣṭvā ca darśanaṃ vipra śuddhabhāvaṃ gatā vayam | darśanenaiva te vipra nāmaśravaṇato hareḥ 73| bhavāṃtaramanuprāptā vayaṃ prāptā dayālavaḥ | vināśayatyapayaśo buddhiṃ viśadayatyapi 74| pratiṣṭhāpayati prāyo nṛṇāṃ vaiṣṇavadarśanam | ahaṃ paryuṣito nāma sūcako'yaṃ dvitīyakaḥ 75| śīghrago rodhakaścānyaḥ paṃcamoyaṃ ca lekhakaḥ | ṣaṣṭhoyamiti vāgduṣṭaḥ saptamoyaṃ vidaivataḥ 76| nityaṃyājanakaścāyamaṣṭamaḥ kaṣṭadāyakaḥ | muniśarmovāca- pretānāṃ karmajātānāṃ nāmāni bhavatāṃ kutaḥ 77| kiṃ tatkāraṇamuddiśya yena yūyaṃ sanāmakāḥ | pretā ūcuḥ - mayā svādu sadā bhuktaṃ dattaṃ paryuṣitaṃ dvije 78| ājye sati nirājyaṃ ca tena paryyuṣito'smyaham | mithyāmithyāparacchidra marmmānveṣī svabhāvataḥ 79| sūcayāmāsa tenāsau sūcako'śucirāturaḥ | śīghraṃ naśyati vipreṇa yācitaḥ kṣubhitena vai 80| etatkāraṇamuddiśya śīghrago dvijasattama | gṛhopari sadā svādubhuktametena pāpinā 81| ekākinā kumanasā tenāsau rodhakaḥ smṛtaḥ | maunenāpi sthito nityaṃ pādena likhate mahīm 82| asmākamapi pāpiṣṭho lekhako lokasaṃgataḥ | guṇinoyaṃ guṇāndveṣṭi nirguṇe ca guṇajñatām 83| asaṃjñe jñānayogī ca vāgduṣṭosau tataḥ smṛtaḥ | nāstikyabhāvādaniśaṃ pitṛdaivata mānavān 84| na manyate ca satkarma pāpastena vidaivataḥ | sadā yācanako mithyā mithyādaurgatyadarśakaḥ 85| sabhūtodvejako lubdhastena yācanakastvayam | ebhiḥ pūrvakṛtaiḥ pāpairbhuktvā narakayātanām 86| pretāste darśanādadya punarjātāḥ sma susthitāḥ | etatte sarvamākhyātamātmavṛttāṃtasaṃbhavam 87| praśnaṃ ca yadi te śraddhā pṛcchānyatkathayāmi te | brāhmaṇa uvāca- ye jīvā bhuvi tiṣṭhaṃti sarvaāhāramūlakāḥ 88| yuṣmākamapi āhāraṃ śrotumicchāmi tattvataḥ | pretā ūcuḥ - śṛṇuṣvāhāramasmākaṃ sarvasatvavigarhitam 89| yaṃ śrutvā niṃdase brahmanbhūyobhūyaśca nityaśaḥ | śleṣmamūtrapurīṣeṇa yoṣidaṃgamalena ca 90| gṛhāṇityaktaśaucāni tāni bhuṃjaṃti tatra vai | strīdagdhāni prakīrṇāni prakīrṇāyaskarāṇi ca 91| kutsitāni malenāpi pretā vai tatra bhuṃjate | mādhavaṃ yatra nārcaṃti strījitāni gṛhāṇi ca 92| dayā kṣāṃtivihīnāni pretāstatraiva bhuṃjate | yatrābhadrā gṛhe vācaḥ śaucahīnāśca yoṣitaḥ 93| kalaho yatra satataṃ pretāste tatra bhuṃjate | na yatra jāmayo gehe pūjyaṃte na varāḥ striyaḥ 94| yatra durjanasaṃsargastatra bhokṣyāmahe vayam | na yatra harisevā vā na kathā yatra vaiṣṇavī 95| na yatra vaiṣṇavī prītiḥ pretā vai tatra bhuṃjate | yeṣāmevaṃ gṛhe prītā bhuṃjate te'pi satvaram 96| pretā bhavaṃti pāpena nijavaṃśavināśakāḥ | tasya me jāyate brahmanvadato bhojanaṃ nijam 97| asmātpāpataraṃ cānyatkiṃcidvaktuṃ na śakyate | nirviṇṇaḥ pretabhāvena pṛcchāmi tvāṃ dṛḍhavratam 98| yathā na jāyate preto muktiḥ pretatvato yathā | brāhmaṇa uvāca- ekādaśyādibhiḥ puṇyairvratairacyutakīrtanaiḥ 99| devatātithipūjābhirgurupūjādibhistathā | ācāraiḥ sādhucaritaiḥ śrutismṛtyuditairdinaiḥ 100| evaṃ śrāddhakriyādānairyathāvidhivinirmitaiḥ | dayādānadamakṣāṃtiśīlaśiṣṭābhivādanaiḥ 101| ityevamādibhirdharmaiḥ pretā na syuḥ kule'pi vai | govipratīrthāmaraparvatāgrya nadīnadāśvatthatarūnanekaśaḥ 102| yo vaṃdate baṃdhujane vinītaḥ preto na loke bhavatīha nūnam | kramādarccayate yukto viśeṣādapi mānavaḥ 103| gaṃgādipuṇyatīrtheṣu tasya puṇyamanaṃtakam | nāhaṃ varṣasahasreṣu vaktuṃ śaktaḥ svayaṃ vibhuḥ 104| darśanādeva tasyāpi muktaḥ pretatvato bhavet | ūrjamūrjasvalaṃ māsamatha dāmodarapriyam 105| tapasāmuttamaṃ māsaṃ tapo mādhavavallabham | vaiśākhaṃ mādhavaṃ māsaṃ madhusūdanadaivatam 106| uttamaṃ sarvamāsānāṃ yamekaṃ munayo viduḥ | yenaiva sādhanena syātsarvaṃ kṛtyaṃ hi sādhitam 107| brahmavidyāmatābhyeti sā lakṣmīrviśvakāriṇī | tasyā vāso yato māso mādhavo'sau tataḥ smṛtaḥ 108| na mādhavasamo devo yathā deveṣu niścitam | tathā māseṣu sarveṣu na māso mādhavapriyaḥ 109| tasya mādhavamāsasya māhātmyamapi bhaktitaḥ | śrutvā vimucyate pretayonitaḥ kiṃ vidhānataḥ 110| satāṃ saṃbhāṣaṇādeva puṇyatīrthaniṣevaṇāt | nārāyaṇeti paṭhanāttannāmaśravaṇādapi 111| mucyate pātakaiḥ sarvairjano bhaktiparāyaṇaḥ | yatiṣye tadahaṃ pretā bhavatāmapi muktaye 112| paropakārajaṃ puṇyaṃ yato na syānmakhairapi | pretā yāmi tataḥ snātuṃ revāvāriṇi mādhave 113| māsi meṣasthite bhānāvetairanugato naraiḥ | paṃcaiva te punarmohājjātapātakasaṃcayāḥ 114| snātumāyāṃti vacasā mamaiva karuṇāvataḥ 115| tāvadbhavaṃtastu nideśato me tiṣṭhaṃtu tatraiva vane viśokāḥ | śrīnarmadāvāriṇi yāvadeva gatvā nijasnānavidhiṃ vihāya 116| nirmāya puruṣānapi nāma tasmātkuśasvarūpāniha narmadā ke | vidhānato mādhavamāsi dīnānnimajjayāmīti dayā nibaddhaḥ 117| evaṃ dinatrayeṇaiva muktirvaḥ pretayonitaḥ | na darbhabaṭukasnānamātreṇaiva na saṃśayaḥ 118| nārada uvāca- evamuktastatastaistu pratītairapi pūjitaḥ | muniśarmā yayāvetairanuyātastu paṃcabhiḥ 119| tatra gatvā tataḥ prātaḥ snātvā kṛtvā tathāvidhim | snāpayāmāsa tānpretānnāmato darbhanirmitān 120| smṛtāśca muninā tīrthe snāpitā nāmatastathā | pretāḥ puṇyavatā tena sadyo muktā divaṃ yayuḥ 121| te pāpinaḥ paṃca yadaiva revājale nimagnā vacasaiva tasya | śrīmādhave māsi vivarṇadehāḥ sadyaḥ suvarṇaikaruco babhūvuḥ 122| pāpapraśamanaṃ stotraṃ śrāvitā muniśarmaṇā | samakṣaṃ sarvalokānāṃ jātāste varakāṃtayaḥ 123| tatrasthā mānavāstāṃstu virajānsnānamātrataḥ | na spṛśaṃti ca rājeṃdra pāpisaṃsargaśaṃkathā 124| muniśarmānurodhena tato dharmapramāṇataḥ | sadyo divyābhavadvāṇī yadete vigatainasaḥ 125| snātānāṃ mādhavemāsi mukuṃdahṛdayātmanām | pāpapraśamanaṃ stotraṃ śṛṇvatāmiha sādaram 126| citraṃ kimatra yā śuddhirjāyate pāpasaṃcayāt | sarveṣāmeva pāpānāṃ prāyaścittamidaṃ param 127| yatprātarmādhave māsi bhaktyā tīrthe'vagāhanam | yataḥ pretāstu te pāpāḥ snāpitā nāmamātrataḥ 128| smṛtāḥ puṇyavatā tena mocitā muniśarmaṇā 129| ityevamākarṇya giraṃ nabhaḥsthāmatyadbhutāmāśu tato manuṣyāḥ | śaśaṃsuretānapi paṃcapuṇyānvaiśākhamāsaṃ ca muniṃ ca revām 130| atha cākarṇya bhūpālaḥ stavaṃ duritanāśanam | yadākarṇya naro bhaktyā mucyate pāparāśibhiḥ 131| yasya śravaṇamātreṇa pāpinaḥ śuddhimāgatāḥ | anye'pi bahavo muktāḥ pāpādajñānasaṃbhavāt 132| paradāra paradravya jīvahiṃsādike yadā | pravartate nṛṇāṃ cittaṃ prāyaścittaṃ stutistadā 133| viṣṇave viṣṇave nityaṃ viṣṇave viṣṇave namaḥ | namāmi viṣṇuṃ cittasthamahaṃkāragataṃ harim 134| cittasthamīśamavyaktamanaṃtamaparājitam | viṣṇumīḍyamaśeṣāṇāmanādinidhanaṃ vibhum 135| viṣṇuścittagato yanme viṣṇurbuddhigataśca yat | yaccāhaṃkārako viṣṇuryo viṣṇurmayi saṃsthitaḥ 136| karoti kartṛbhūto'sau sthāvarasya carasya ca | tatpāpaṃ nāśamāyāti tasminneva hi ciṃtite 137| dhyāto harati yatpāpaṃ svapne dṛṣṭastu bhāvanāt | tamupeṃdraṃmahaṃ viṣṇuṃ praṇamāmi natipriyam 138| jagatyasminnirālaṃbe madhusūdanamacyutam | hastāvalaṃbanaṃ stotraṃ viṣṇuṃ vaṃde parātparam 139| sarveśvareśvaravibho paramātmannadhokṣaja | hṛṣīkeśa hṛṣīkeśa hṛṣīkeśa namostu te 140| nṛsiṃhānaṃta goviṃda bhūtabhāvana keśava | duruktaṃ duṣkṛtaṃ dhyātaṃ śama pāpaṃ namostu te 141| yanmayā ciṃtitaṃ duṣṭaṃ svacittavaśavartinā | akāryyamaghamatyugraṃ tacchamaṃ naya keśava 142| brahmaṇyadeva goviṃda paramārthaparāyaṇa | jagannātha jagaddhātaḥ pāpaṃ śamaya me'cyuta 143| yaccāparāhṇe sāyāhne madhyāhne ca tathā niśi | kāyena manasā vācā kṛtaṃ pāpamajānatā 144| jānatā ca hṛṣīkeśa puṃḍarīkākṣa mādhava | nāmatrayoccāraṇataḥ sarve yāṃtu mama kṣayam 145| śārīraṃ me hṛṣīkeśa puṃḍarīkākṣa mānasam | pāpaṃ praśamamāyātu vākkṛtaṃ mama mādhava 146| yadbhuṃjānaḥ pibaṃstiṣṭhansvapañjāgradyadāsthitaḥ | akārṣaṃ pāpamarthārthaṃ kāyena manasā girā 147| mahadalpamapi prāyo duryoni narakāvaham | tatpāpaṃ praśamaṃ yātu vāsudevasya kīrtanāt 148| paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ ca yat | tasminprakīrtite viṣṇau yatpāpaṃ tatpraṇaśyatu 149| yatprāpya na nivarttaṃte gaṃdhasparśādivarjitāḥ | sūrayastatpadaṃ viṣṇostatsarvaṃ śamayatvayam 150| pāpapraśamanaṃ stotraṃ yaḥ paṭhecchṛṇuyānnaraḥ | śārīrairmānasairvāgjaiḥ kṛtaiḥ pāpaiḥ sa mucyate 151| muktaḥ pāpagrahādibhyo yāti viṣṇoḥ paraṃ padam | tasmātpāpe kṛtaṃ japyaṃ stotraṃ sarvāghamardanam 152| prāyaścittamaghaughānāṃ paṭhitavyaṃ narottamaiḥ | prāyaścittaiḥ stotravarairvratairnaśyati pātakam 153| tataḥ kāryāṇi saṃsiddhyai tāni vai bhuktimuktaye | pūrvajanmārjitaṃ pāpamaihikaṃ ca nareśvara 154| stavasya śravaṇādasya sadya eva vilīyate | pāpadrumakuṭhāro'yaṃ pāpeṃdhanadavānalaḥ 155| pāparāśitamaḥ stoma bhānureṣa stavo nṛpa | mayā prakāśitastubhyaṃ tathā lokānukaṃpayā 156| stavo yo'yaṃ mayā prāpto rahasyaṃ piturādarāt | itihāsamimaṃ puṇyaṃ yaḥ śṛṇoti narādhipa 157| tasyāpi puṇyamāhātmyaṃ vaktuṃ śaktaḥ svayaṃ hariḥ | svasti testu mahārāja gaṃgāyāmatha satvaram 158| snātuṃ yāmi samāyāto māso'yaṃ mādhavo mahān 159| iti śrīpadmapurāṇe pātālakhaṃḍe nāradāṃbarīṣasaṃvāde vaiśākhamāhātmye pretopākhyāne pāpapraśamanaṃnāma caturnavatitamo'dhyāyaḥ 94|
English translation
Ambarīṣa said :
1-5. O lord, I desire to hear that hymn which destroys sins (and) by merely hearing which the heap of sins melts away. I am lucky; I am favoured, that I was made to hear the auspicious rite by merely hearing which the (fruit of) bad deeds that is earned is lost; then what is wonderful there if (greater merit is earned) by auspicious ablutions in the month ofVaiśākha sacred to god Viṣṇu ? By ablutions which are laid down as compulsory the heap of sins perishes. Even by the recital of his name, there would be (i.e. one would reach) his heaven. O sage, I think that which is called Viṣṇu’s name is alone meritorious, great, pure, charming, to be attained in the world by good deeds only, and is present in the month of Vaiśākha . Oh! they are blessed who remember the name of Viṣṇu in the month of Vaiśākha. O (sage), tell me again his account which is pure and which is the friend of all.
Sūta said :
6. Hearing the words of the best king to whom Viṣṇu was dear, the sage was pleased, and though he was eager for having the bath in Vaiśakha, he said so because of his interest in the account of Viṣṇu.
Nārada said :
7-8. O king, it is true that this rite of sweet talk about the account of Viṣṇu between ourselves is pure; and it is superior to the holy bath in the month of Vaiśākha, as (the talk is) with you whose deity is Viṣṇu. On the earth I look upon him as the devotee of Viṣṇu, whose life is for Dharma , whose Dharma is for Viṣṇu, and whose days and nights are (spent in doing) virtuous deeds.
9-10. O king, I shall tell you a little about the fruit due to the bath in Vaiśakha. Even my father would not be able to tell in detail the entire (account of the importance of Vaiśākha), by merely bathing in which the dead got emancipation. Sinners bathed in the superior water of Narmada in the month of Vaiśākha.
11-17a. Formerly a brāhmaṇa who was known as Muniśarman, who was religious-minded, who was truthful, who was pure, who possessed tranquillity and restraint, so also forgiveness and contentment, who was engaged in rites in honour of the dead ancestors, who followed the injunct ions of the sacred texts and the codes of laws, who was engaged in (speaking) sweet words, who was diligent in worshipping Viṣṇu, who was intent on the company of the devotees of Viṣṇu, who knew (what happens in) the three times, who was engrossed in his own duty, who was wise, tender-hearted, to whom his wife was dear, who was kind, very intelligent, who knew the essential nature of things, who was learned and dear to brāhmaṇas , while wandering for pilgrimage to the holy places went to Revā for bathing in the month of Vaiśākha and saw before him five men who were very much afflicted, who did not touch one another, whose bodies were dark, who were seated after having resorted to the shade of a bunyan tree, who, with their hearts dejected, were looking in all directions.
17b-20. Seeing them the best brāhmaṇa, being thought: ‘Who are these men here in the forest, who are frightened, and whose movements are timid? They appear to be thieves, with their forms changed, and sharing one another’s company. These, having dark, lustrous bodies are talking to one another’. While the best and wise brāhmaṇa was thinking like this, all (the men) came there, and remaining away (i.e. at a distance) from him, and respectfully joining the palms of their hands and saluting him, spoke clearly thus:
The five men said :
21-30a. We are looking upon you as the best, bright man, venerable due to your behaviour, chief among the kind, O brāhmaṇa. Listen to our words. You are our friend. The good are the prop of the helpless who have become sinful due to fate. The good remove the suffering of the oppressed merely by their sight. I am a kṣatriya , named Vīravāhana, and a resident of the Pāñcāla country. Through folly I killed a brāhmaṇa with an arrow hit ting an invisible mark, the sound of which was only heard. I was bereft of the lock of hair on the crown of my head and of the sacred thread, and was without a mark. I roamed on the earth saying, “I am the killer of a brāhmaṇa. Give alms to me who am a killer of a brāhmaṇa and who am very sinful.” Thus wandering at all holy places, I have come here. O best sage, my (sin due to the) killing of a brāhmaṇa does not go away even today. O lord, doing like this I who am being burnt by sin, and whose heart is full of grief, have passed a year. O brāhmaṇa, this other one that is seen here, is a brāhmaṇa (named) Candraśarman. O brāhmaṇa, with his mind full of folly he killed his preceptor. He is said to be the killer of his preceptor due to his mind being full of folly. He lived in the country of Māgadha . He was abandoned by his kinsmen. Since then wandering due to (ill) luck, he has come here, O sage. He is without a lock of hair on the crown of his head and without a sacred thread. He is (also) bereft of the marks of a brāhmaṇa.
30b-32. I asked him his account; and the brāhmaṇa told me the truth that by him, staying in his preceptor’s house, with his mind full of anger and being greatly deluded, was killed his preceptor. Burnt, by that sin he lives oppressed by grief. O brāhmaṇa, this third one again is the composed Vedaśarman.
33-35a. Due to folly, and as a result of his attachment to a prostitute this brāhmaṇa became a drunkard. I asked him (his account), and he too told me everything that had taken place; (he) oppressed by mental torment told me all his acts. All people, his wife and relatives, drove him away. Smeared with that sin and wandering, he has come here.
35b-37a. The fourth one is a vaiśya , Vidhura by name, who violated the bed (i.e. the wife) of his teacher. Through ignorance he enjoyed his mother who had become a prostitute and who lived in Videha for three months. Then, having come to know the truth, he, being afflicted, moved from there and has come to this land, O sage.
37b-43a. This fifth one is a great sinner, keeping the company of sinners. Every day through greed for money he committed a sin like theft. This vaiśya filled with many sins, was abandoned by his (own) people. With his mind dejected, he, named Nanda , has come to one place. O best brāhmaṇa, none of us touches one another by means of (having) food (together) or having the same covering, except talking to one another, O glorious best brāhmaṇa. We do not sit on the same seat; do not sleep on the same bed. Thus overpowered by grief, we went to various holy places; (but) O best sage, our formidable sin does not leave us. Seeing you, the bright one, our pleased minds say: ‘Due to the auspicious sight of a good man like you, our sins have come to an end.’
43b-45a. O lord, tell us a remedy, by which our sins will perish. O brāhmaṇa, O lord, we know you to be kind and to be one who knows the meaning of the Vedas . You are certainly the emancipator of those that are oppressed and are seeking (refuge), that are repenting, and that have got (i.e. committed) sins through folly.
Nārada said :
45b-46a. Hearing these words of them, the sage Muniśarman, the ocean of compassion, said these words after thinking:
Muniśarman said :
46b-48. You have committed sins through ignorance. You are telling the truth. You are repenting. Therefore, now you deserve to' be favoured by me. Listen to my true words. With my hands raised I am speaking. (Listen to) what I formerly heard from Aṅgiras in a conclave of sages. It is found in the Vedas, and is also heard from the mouth of the teacher.
49-57. Firstly you did not propitiate Viṣṇu. You have truly told it. There is no other satisfaction than eating. There is no other teacher than (one’s) father. There is no other worthy recipient than brāhmaṇas. There is no god higher than Viṣṇu. There is no holy place like Gaṅgā . There is no gift like that of a cow. There is no prayer like the Gāyatrī . There is no vow like that of the twelfth day. There is no friend like the wife. There is no virtue like compassion. There is no happiness like freedom. There is no excellent stage of a man like that of a householder. There is no better conduct than truthfulness. There is no greater pleasure than contentment. There is no better month than Vaiśākha which destroys sins when resorted to according to (proper) rites and through devotion, and which is dear to Viṣṇu. It is especially very difficult to be secured at holy places like Gaṅgā (i.e. visiting holy places like Gaṅgā is very difficult in Vaiśākha). All expiations like (sacrifices) lasting for twelve years (are easier). Sins roar till the month of Vaiśākha has not arrived. He, of a pure heart, solely devoted to Viṣṇu, who bathes in the water (of Gaṅgā) that has sprung from Viṣṇu’s feet during, the entire month of Vaiśākha, alone destroys all his sins. The sinners have met him for the atonement of their sins. What should people say about him?
58-60. That man who now bathes in the water of Narmadā , which gives happiness and removes sins, in this month called Mādhava , when (the Sun) is in Aries, is freed from all sins. In the month of Vaiśākha big rivers are difficult to be found everywhere. Yet more difficult (to get) is Gaṅgā, so also Revā, so also Yamunā . He who, having gone respectfully at least to one of these three, bathes there in the month of Vaiśākha, becomes sinless and would go to Viṣṇu.
61. Therefore, you who have committed sins, should, along with me, go to Revā, and bathe there in the water of Revā, the only essence of religious merit, resorted to by hosts of sages, in the month of Vaiśākha, to remove your entire fear of sins.
62. Thus addressed, all the sinners, being delighted, went with the sage to Revā, praising her (power of) working wonders.
63-66. Muniśarman who was going from there, and who was followed like that by (those) men, saw on his way eight frightened (but) fearful goblins who were making various sounds, who were moving here and there, whose hair was raised and red, whose teeth were black and who were thin-waisted. Seeing them running towards him in the forest filled with thorns and without trees and water, he, with his mind disturbed by fear, said: “Salutation to Nārāyaṇa . (O Nārāyaṇa) protect (me), protect (me).”
67-69. Hearing the words, “Salutation to Nārāyaṇa” which are the great abode of piety, they who had obtained the condition of goblins, mentally went back to their previous existence. Seeing them of a modest mind, Muniśarman speaking sweetly, said: “Who are you, O deformed men? Who has done which deed due which this deformation has been obtained (i.e. has taken place)? How is it that all of you are afflicted like this and are fearful?”
The ghosts said :
70-77a. We are always oppressed by hunger and thirst; we are overcome with a heap of griefs. O wise one, we are cruel of heart, we have lost our power of understanding and are confounded. We who are fools and kill human beings, do not know the directions anywhere. We have told (one) grief. This is again the absence of happiness. On hearing your loud (but) delicate utterance ‘Nārāyaṇa’, it appears as if the morning has dawned due to the sight of sunrise. Having seen you, O brāhmaṇa, we have attained purity of nature. O brāhmaṇa, on seeing you and having heard Viṣṇu’s name, we have reached another existence, we have become kind. Generally the sight of a devotee of Viṣṇu removes disgrace, purifies the minds of men, and gives them courage. I am Paryuṣita by name. This sacred one is Sūcaka. The next is Śīghraga ; then is Rodhaka. This fifth one is Lekhaka . This sixth one is Vāgduṣṭa ; this seventh is Vidaivata . This eighth one, giving trouble, is Nityayācaka.
Muniśarman said :
77b-78a. How do you who are goblins, have names which are due to deeds (performed by individuals)? What is that reason for which you have names?
The ghosts said :
78b. I always ate sweet (articles of food) and gave stale (food) to a brāhmaṇa, (and that too) without ghee , though there was ghee (in my house).
79-88a. This impure and overanxious one by nature looked for and reported real or unreal weak points and failings of others. Therefore, he is called Sūcaka. O best brāhmaṇa, this one, when requested by a hungry brāhmaṇa, would quickly disappear. For this reason, O best brāhmaṇa, he is (called) Śīghraga. This sinful and bad-hearted one, sitting upon the top of the house, has always eaten all alone. Therefore, he is known as Rodhaka. This one has always resorted to silence and scratches the earth with (the toes of) his foot. He is the greatest sinner among us. He is (called) Lekhaka, accompanied by (other) people. This one hates the virtues of the virtuous; (has) appreciation of virtues in one who does not have them; he attributes knowledge to one who does not have it. Therefore, he is called Vāgduṣṭa. This sinful one due to heresy does never care for manes, deities and men and for good deeds. Therefore, he is (called) Vidaivata. This one is always a suppliant; always shows real or unreal poverty; tortures beings; and is greedy. Therefore, he is (called) Yācanaka . These goblins—i.e. we—having formerly experienced torments inflicted in hells, have again become well-settled on seeing (you.) I have told you all this account about ourselves. If you believe, then ask a question. I shall tell you (something) else.
The brāhmaṇa said :
88b. All the beings that are there on the earth, are all dependent upon the food (they eat). I desire to hear about your actual food.
The ghosts said :
89-97. Listen to the food of (i.e. taken by) us, which is condemned by all beings, and on hearing about which you will always repeatedly censure us. (We subsist on) phlegm, urine, excrement, and the dirt from the bodies of women. We enjoy at those houses where purity is abandoned, and enjoy there things like burnt utensils etc. thrown out by women, and which are censurable due to dirt. The goblins enjoy in those houses where they do not worship Viṣṇu, which are controlled by women, which are without kindness and forgiveness. Goblins enjoy at that house where indecent language is used, where the women are impure, and where struggle is constantly going on. We enjoy there where the daughters (and sisters) are not honoured, so also excellent women (are not honoured), and where contact with bad people is frequent. The goblins enjoy there where no service is (offered) to Viṣṇu; where no story about Viṣṇu is (told); where there is no love for Viṣṇu. Those also in whose house goblins, being delighted enjoy, become goblins, and due to that sin become the destroyers of their own family. (Thus) O brāhmaṇa, I who am talking, get my food.
98-99a. Nothing more sinful than this can be told. Being dejected due to the condition of a ghost (i.e. due to my being turned into a ghost), I am asking you of a firm vow so that I should not continue to be a ghost, and I would be free from this existence as a ghost.
The brāhmaṇa said :
99b-105a. By means of auspicious vows like Ekādaśī etc., by means of narrations of (the tales about) Viṣṇu, by means of worshipping deities and guests, so also by means of worshipping the teacher (or the elders) etc., by means of practices followed by good people, (by observing vows on auspicious) days as told in the sacred texts and codes of laws, so also by means of performing śrāddha rites and giving gifts: as performed according to the wise by practices like these there would be no ghosts in the family. He who being polite to his kinsmen, repeatedly salutes a cow, a brāhmaṇa, a holy place, the top of the Amara mountain, a river, a big river, and the aśvattha tree, does not become a ghost in the world. That man also who, being controlled, worships (these) in this order at the holy places on (the bank of) Gaṅgā etc., has inexhaustible religious merit. Even a powerful person like me would not be able to describe it even in thousands of years. He would be free from his existence as a goblin merely on seeing (these).
108b-109. The month of Kārtika is great and is dear to Viṣṇu. The best month for austerities is Phālguna , dear to Viṣṇu. The month of Vaiśākha is Viṣṇu’s month, and has Viṣṇu as its deity. The deities knew it to be the best of all months, in which all rites are accomplished. The esteemed knowledge of Brahman comes (then). (Thus Brahmavidyā ) is Lakṣmī , the cause of everything, since she stays there in this month. Therefore, this month is known as Mādhava. As it is certain that among gods there is no god like Viṣṇu, similarly among all months there is no month like (Vaiśākha) dear to Viṣṇu.
110-118. Even by devoutly listening to the greatness of that month of Mādhava (i.e. Vaiśākha) one becomes free from the existence as a goblin; then what (would happen) by performing rites (in this month)! A man who is solely devoted (to Viṣṇu) is freed from all sins merely by means of conversing with the good resorting to a holy place, reciting (the name) Nārāyaṇa, or even by means of hearing that name. O goblins, I shall try for your freedom (from this existence as goblins), since religious merit due to doing good turns to others could not be had even by means of sacrifices. O goblins, I go to bathe in the water of Revā in the month of Vaiśākha when the Sun is in Aries. I am followed by these five men. Those five only had become the heaps of sins through folly. They will come forbath by my words, who am kind. Till then, by my order, stay there in this forest, (and be) free from grief. Going (there) and after bathing in the water of Narmada, having fashioned men of darbha , I, bound by kindness, shall merge the helpless ones according to proper rites into the water of Narmadā in the month of Vaiśākha. Thus, there is no doubt that merely by bathing the lads made of darbha, you will be free from your existence as goblins in three days only.
Nārada said :
119-122. Having spoken like this, and being honoured by them who were firmly resolved, Muniśarman followed by these five (men) went (to Narmadā). Having gone there in the morning and having bathed there, he gave bath according to proper rites to the goblins fashioned from darbhas and by pronouncing the name (of each one of them). The goblins, remembered and bathed at the holy place by the sage pronouncing their names, became pious thereby, and being instantly free, went to heaven. When those five sinners of pale bodies, plunged by his word (i.e. on being told by him) in the water of Revā in the glorious month ofVaiśākha, they instantly became (men) of the lustre of gold only.
123-129. In the presence of all people Muniśarman made them hear (i.e. recited to them) the hymn destroying sins (and) they became men of great brilliance. But the men there did not touch them, though they were free from dust merely on bathing, due to the fear of the contact of sinners. Due to consideration for Muniśarman, and due to his religious authority, there was heard all of a sudden a divine voice: “These (men) are free from sins. What wonder is there that freedom from a heap of sins takes place in the case of those who, having Mukundy (only) as their heart and soul, have bathed in the month of Vaiśākha, and have been here respectfully hearing the hymn removing sins? For all sinners this is a great hymn removing sins. For all sinners this is a great expiation, viz. to plunge in the morning into (the water at) a sacred place with devotion in the month of Vaiśākha, since, even those sinful goblins who were bathed (i.e. whose darbha-representations were bathed) by merely pronouncing their names, were remembered and made free by that pious Muniśarman.”
130-133. Having heard these very wonderful words being (produced) in the sky, the men there instantly praised those five holy men, the month of Vaiśākha and the sage(Muniśarman) and (river) Revā. Then the king heard the hymn of praise which destroyed sins, devoutly hearing which a man is free from heaps of sins, and by merely hearing which sinners attained purity. Many others also became free from the sin caused by ignorance. When the mind of men is occupied with (copulating with) another man’s wife, (snatching) another’s wealth, and harming a being etc., then the expiation is eulogy (of Viṣṇu).
134-150. (One should say:) “I am always saluting Viṣṇu, Viṣṇu, Viṣṇu and Viṣṇu (only). I salute Viṣṇu who is in my mind, who is the controller, who is manifest, who is endless, who is undefeated, who is fit to be praised of all, who is without beginning or death, and who is powerful. Since Viṣṇu is in my heart, since Viṣṇu is in my mind, since Viṣṇu is the cause of (my) ego, since it is Viṣṇu, the author of the immovable and movable, who remains in me, therefore a sin perishes when he alone is reflected upon. Since, when reflected upon, or seen devoutly in a dream, he removes the sin, I salute that Upendra , that Viṣṇu, to whom a salutation is dear. In this propless world, I salute this eternal Viṣṇu, Madhusūda na, Acyuta , who supports my hand. My salutation to you, O lord of all, O controller, O powerful one, O supreme being, O Viṣṇu, O Hṛṣīkeśa , Hṛṣīkeśa, Hṛṣīkeśa, O Nṛsiṃha , O Govinda , O Bhūtabhāvana (i.e. cause of the beings), O Keśava . Bring to an end bad words, bad deeds and sins. Salutation to you. O Keśava, appease that very severe sin which ought not to have been done, which bad (deed) I, being under the sway of my heart, thought of. O Brahmaṇya , O god Govinda, O you who are solely devoted to the highest truth, O Jagannātha (i.e. the lord of the world), O Creator of the world, O Acyuta, put an end to my sin. O Hṛṣīkeśa, O Puṇḍarīkākṣa , O Mādhava, let all my sins—committed in the afternoon, in the evening, in the mid-day or at night, through body, mind or words knowingly or unknowingly, perish by means of the utterance of the three names. O Hṛṣīkeśa, O Puṇḍarīkākṣa, may my sin committed through body, mind and words come to an end, O Mādhava. Let that sin which I committed while eating, drinking, standing, sleeping, keeping awake or seated, for getting money through body, mind or words, whether it is small or big, and which leads to a bad birth or to hell, be appeased by means of the narration of (the virtues of) Vāsudeva . When that Viṣṇu who is the highest Brahman, who is the highest abode and is pure, is praised, let the sin that there is, perish. That is Viṣṇu’s position, having reached which the wise, free from (the sensations of) odour, touch etc. never return (to this world). Let him put an end to all that”.
151-159. That man who would recite or listen to the eulogy putting an end to sins, is freed from sins due to body, mind and speech. Freed from (the influence of) evil planets, he goes to the highest position of Viṣṇu. Therefore, when a sin is committed, the eulogy crushing all sins should be muttered. Best men should recite (the eulogy)—the expiation for the streams (i.e. heaps) of sins. By means of expiations, excellent hymns of praise and vows the sin perishes. Then the deeds should be performed for excellent success, enjoyment and salutation. O lord of men, the sin committed during former existences, so also the sin committed in this world, melts away (i.e. disappears) instantly on hearing this eulogy. This is an axe for the trees in the form of sins. This is a wild fire for the fuel in the form of sins. O king, this eulogy is the sun for (i.e. dispelling) the darkness in the form of the heap of sins. I have disclosed this hymn—this secret—which I respectfully received from my father (i.e. Brahmā ) to you and also due to compassion for the world. Even Viṣṇu himself is not able to describe the greatness of the religious merit of him who, O king, hears this auspicious account. Well-being to you, O great king, I am quickly going to Gaṅgā to bathe (in her water, as) this great month of Vaiśākha has arrived.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43979, revision 336191 (2022-04-19T12:24:22Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365406.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.