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Pātāla-khaṇḍa · Chapter 96

Chapter 96

Unit 391 of 693Pātāla-khaṇḍa · Chapter 96Pātāla-khaṇḍa · Chapter 961 source entries

Pātāla-khaṇḍa · Chapter 96

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ऋषय ऊचुः - सूतसूतमहाप्राज्ञ जीवजीव शतंसमाः । यद्वयं पुण्यसमयं श्राविता जगतो हितम् १। वद भूयोऽपि भूयिष्ठं पिबामस्तावकं वचः । पायंपायं न तृप्यामो वयं सूत तदुत्तमम् २। सूत उवाच- अत्राप्युदाहरंतीममितिहासं पुरातनम् । संवादमादिलोकस्य जगतां जगदीशितुः ३। षट्सहस्राणिचोच्छ्रायो विस्तारेण पुनस्त्रयम् । एवं नवसहस्राणि योजनानां विधाय च ४। वामया दंष्ट्रया गृह्य उद्धृतादौ वसुंधरा । दिव्यवर्षसहस्रं वै दंष्ट्रया धारिता मही ५। धर्माख्यानप्रसंगेन सोवाच विनयाद्विभुम् । पृथिव्युवाच- एते द्वादश मासा वै षष्टिर्दिनशतत्रयम् ६। एषां किमुत्तमं पुण्यं प्रियं च तव केशव । पवित्रः कार्तिको मासस्तुलासंस्थे दिवाकरे ७। मकरस्थे रवौ मासः पुराणे पावनः स्मृतः । मेषस्थे माधवो मासो भास्करे पठ्यते बुधैः ८। मार्गशीर्षोऽपि मासानां पावनः परिकीर्तितः । एवं मासाः पवित्रास्ते वासराः केपि कीर्तिताः ९। युगादयो युगांताश्च तथा कल्पादयोऽपि च । सर्वेभ्योऽप्यधिकं मासमेतेभ्यो वद पावनम् १०। सर्वयज्ञमय श्रीमन्नेकं निश्चित्य मे वद । वराह उवाच- विधिनाविधिनाचैव ये यजंति नराधमाः ११। माधवे मासि मां भक्त्या तैश्च पूज्योऽस्म्यहं सदा । हिरण्याक्षो वरारोहे माधवे तु मधुर्हत १२। आदिदैत्यावुभावेतौ हत्वा त्वं तु समुद्धृता । त्रेतायुगे त्रयी धर्मो ज्ञानवर्णव्यवस्थितिः १३। माधवे मासि संभूता तेन मे माधवःप्रियः । त्रेतायुगं तृतीयायां शुक्लायां मासि माधवे १४। प्रवृत्तं च त्रयी धर्माः प्रवृत्तास्ते प्रवर्द्धिताः । अक्षया सोच्यते लोके तृतीया हरिवल्लभा १५। स्नाने दानार्चने श्राद्धे जपे पूर्वजतर्प्पणे । येऽर्चयंति यवैर्विष्णुं श्राद्धं कुर्वंति यत्नतः १६। तेषां ददाम्यहं सर्वं यन्मनोऽभीष्टमुत्तमम् । ये ददंत्यपि दानानि धन्यास्ते धार्मिका नराः १७। ये यजंति हरेर्नित्यमध्वरैर्विविधैरपि । माधवे यजते यो मां तेभ्यस्तदधिकं फलम् १८। स्नानं दानं जपो होमस्तपो यज्ञ व्रतादिकम् । वैशाखे यत्कृतं देवि तस्य पुण्यफलं शृणु १९। मन्वंतराणां कोट्यस्तु दशपंच च सप्त च । मत्सान्निध्यगतास्तेपि तिष्ठंति भयवर्जिताः २०। यद्यपि स्युर्ग्रहाः सर्वे क्रूरा जन्मव्ययाष्टकाः । प्रातःस्नानेन वैशाखे सर्वे सौम्या भवंति ते २१। वैशाखे मासि यो विप्रान्भोजयेद्भक्तितत्परः । सिक्थेसिक्थे भवेत्तृप्तिः पितॄणां युगसंख्यया २२। यच्छंति तत्र मधुराधिकभोजनानि ये वायवाशन तिलोदक भोजनानि । छत्रांबराणि चरणोचितरक्षणानि धन्यास्त एव परितोषकराहि विष्णोः २३। विशेषादिह दातव्यास्तिला मधुसमन्विताः । धर्माय बृहते दीर्घ दुरितक्षय हेतवे २४। एवंकृते तु यत्पुण्यं प्राप्यते मनुजैश्च तैः । तत्कैर्गणयितुं शक्यं वर्षकोटिशतैरपि २५। पुत्रपौत्रादिसंपत्ति दीर्घायूंषि यथेप्सितम् । इहाप्नोति परत्रापि मामेव प्रतिपद्यते २६। अनेकजन्मार्जित पातकावली विलीयते माधव मज्जनेन । जनस्य तत्रोषसि पुण्यतीर्थे यथाविधानं श्रयते तथा वा २७। यः परित्यज्य वैशाखं व्रतमन्यदुपाचरेत् । स करस्थं महारत्नं हित्वा लोष्टं हि याचते २८। सूतउवाच- एवं स भगवान्पूर्वमादिदेवो वदद्विभुः । माधवं मासमुद्दिश्य जगत्यां जगतीधरः २९। किमत्र बहुनोक्तेन न तदस्ति महीसुराः । यदप्राप्यं भवेन्मासि माधवे माधवार्चनात् ३०। शृणुध्वं च पुरावृत्तमिहार्थे परमाद्भुतम् । ब्राह्मणस्य च संवादं यमस्य च महात्मनः ३१। मध्यदेशे महाग्रामो ब्राह्मणानां बभूव ह । गंगायमुनयोर्मध्ये यामुनस्य गिरेरधः ३२। विद्वांसस्तत्र भूयिष्ठा ब्राह्मणाश्चावसंस्तदा । अथ प्राह यमः कंचित्पुरुषं कृष्णपिंगलम् ३३। रक्ताक्षमूर्द्ध्वरोमाणं काकजंघाक्षिनासिकम् । गच्छ त्वं भो महाग्रामं गत्वा ब्राह्मणमानय ३४। वसिष्ठगोत्रसंभूतं नामतो यज्ञदत्तकम् । शमे निविष्टं विद्वांसं यज्ञकर्मविशारदम् ३५। नचान्यमानयेथास्त्वं सगोत्रं तस्य पार्श्वतः । सहितादृग्गुणस्तेन तुल्योऽध्ययन जन्मना ३६। आकृत्या च तथा चिह्नैः समस्तेनैव सत्तमः । तमानय यथोद्दिष्टा पूजा कार्या हि तस्य मे ३७। स गत्वा प्रतिकूलं तु चकार यमशासनम् । तमेव मानयामास प्रतिषिद्धो यमेन यः ३८। तस्मै यमः समुत्थाय पूजां कृत्वा च धर्मवित् । प्रोवाच नीयतामेष सोऽन्य आनीयतामिति ३९। सूत उवाच- एवमुक्ते तु वचने धर्मराजेन स द्विजः । उवाच धर्मराजं तं निर्विण्णो गमनाय वै ४०। ब्राह्मण उवाच- कस्मादहमिहानीतः कस्मात्प्रेरयसे पुनः । गंतुं नैवोत्सहे तत्र मर्त्यलोकं पुनः प्रभो ४१। यम उवाच- इह क्षीणायुषां पुंसां वासः पुण्यवतां भवेत् । अयं वै धर्मराजस्य लोको धर्मः प्रकीर्तितः ४२। सौख्यभूमिरियं सर्वा धर्मराजोऽहमीश्वरः । पुण्यापुण्यानुसारेण जंतूनां सुखदुःखदः ४३। पापिनां यमरूपोऽस्मि नृणां निरयदायकः । तथा पुण्यवतां सौख्य स्वर्गदो धर्म मूर्तिमान् ४४। गच्छ विप्र त्वमद्यैव निलयं स्वं यथागतः । अद्यापि दशवर्षाणामायुस्ते परिवर्तते ४५। क्षये तवायुषः प्राप्तिर्लोकस्यास्य भविष्यति । प्रष्टव्यं च त्वया ह्यन्यत्पृच्छस्व प्रब्रवीमि ते ४६। ब्राह्मण उवाच- यत्कृत्वा सुमहत्पुण्यं स्वर्गः स्याद्ब्रूहि तन्मम । सर्वस्य हि प्रमाणंत्वं धर्माधर्मविनिश्चये ४७। यदि देव मया सम्यग्गंतव्यं निजमंदिरे । तद्ब्रूहि कर्मणा केन पतंति नरके नराः ४८। व्रजंति केन वै स्वर्गं तत्सर्वं कृपया वद । यम उवाच- कर्मणा मनसा वाचा ये धर्मविमुखा नराः ४९। विष्णुभक्तिविहीना ये ते वै निरयगामिनः । पश्यंति भेदबुद्ध्या ये ब्रह्माणं शंकरं हरिम् ५०। विरक्ता विष्णुविद्यासु नरा निरयगामिनः । कुलदेशोचितं कर्म यस्त्यक्त्वान्यत्समाचरेत् ५१। कामाद्वा यदि वा मोहात्स याति नरकं नरः । अयाज्ययाजकश्चैव याज्यानां च विवर्जकः ५२। विरतो विष्णुविद्यासु स भुंक्ते नरकान्बहून् । अदत्वा पितृदेवेभ्यो विप्रेभ्यो मर्त्यबंधुषु ५३। सधनो म्रियते पापः स याति नरकान्बहून् । सर्वाण्यन्नानि सिद्धानि पाकभेदं करोति यः ५४। अवैश्वदेवं भुंजीत स याति नरकं चिरम् । बहुद्रोहेण भूतानां येऽजयंति धनं द्विज ५५। धनवंतो निरयगा दांभिका दुःखभागिनः । नास्तिक्यादथ वा लोभान्मोहात्काले यथोदिते ५६। भक्त्या न श्राद्धदा ये स्युः पच्यंते नरकेषु ते । दीयमानस्य वित्तस्य ब्राह्मणेभ्यस्तु पापकृत् ५७। विघ्नमाचरते योऽसौ नरो निरयगो भवेत् । सामान्य दक्षिणां लब्ध्वा गृह्णात्येको विमोहतः ५८। नास्तिक्यभावनिरतो नरः स्यान्नरकालये । असहिष्णुतया तस्य गुणानां कारणं भवेत् ५९। महत्पापं समुत्पन्नं कारणं नरकस्य तत् । निर्दोषां सुहृदां भार्यां त्यजन्कालेन याति यः ६०। न वहेत यशस्तेषां स नरो नरके पतेत् । अधर्मं धर्ममिति यो वदन्मोहवशं गतः ६१। हैतुको नास्तिको यस्तु स नरो निरयालयः । मनसा योऽन्यभावेन वचसा चान्यथा वदेत् ६२। हृदयं कलुषं कुर्यात्स नरो नरके वसेत् । अवमन्य च ये यांति भगवत्कीर्तनं नराः ६३। ते यांति नरकं घोरं तेन पापेन कर्मणा । पश्यंतो भगवद्द्वारं नामशास्त्र परिच्छदम् ६४। अकृत्वा तत्प्रणामादि ते यांति नरकौकसः । विनापराधेन नराः कृत्वा पत्न्यधिवेदनम् ६५। त्यजंति सुकलत्रं ये ते यांति नरके नराः । न शृणोति गुरोर्वाक्यं धर्मशास्त्रं च यो नरः ६६। परेषां चेतसः क्लेशकारी निरयगो भवेत् । पश्यतां बंधु बालानां प्रकर्षी मिष्टमश्नुते ६७। स याति नरकं घोरं केवलोदरपूरकः । तुला मकर मेषेषु प्रातः स्नानं न यश्चरेत् ६८। नद्यादिषु च नास्तिक्यस्तस्य स्यान्नरकालयः । वैष्णवं जनमालोक्य नाभ्युत्थानं करोति यः ६९। प्रणयादरतो विप्र स नरो नरकातिथिः । काष्ठैर्वा शंकुभिर्वापि शूलैरश्मभिरेव च ७०। ये मार्गांश्चैव रुंधंति ते वै निरयगामिनः । आद्यं पुरुषमीशानं सर्वलोकमहेश्वरम् ७१। न चिन्तयंति ये विष्णुं ते वै निरयगामिनः । क्षेत्रवृत्ति गृहच्छेदं प्रीतिच्छेदं च ये नराः ७२। आशाच्छेदं च कुर्वंति ते नरा नरकौकसः । आगतान्भोजनार्थं च ब्राह्मणान्वृत्तिकर्शितान् ७३। यः परीक्षेत मूढात्मा स ज्ञेयो नरकातिथिः । अनाथं वैष्णवं दीनं रोगार्तं वृद्धमेव च ७४। नानुकंपंति ये मूढास्ते वै निरयगामिनः । नियमांस्तु समादाय ये पश्चादजितेंद्रियाः ७५। विलोपयंति तान्भूयस्ते वै निरयगामिनः । शृणु विप्र यथा यांति नराः स्वर्गं दयालवः ७६। समासेनैव वक्ष्यामि किंचित्ते गौरवादहम् । येऽर्चयंति हरिं देवंजिष्णुं विष्णुं सनातनम् ७७। नारायणमजं कृष्णं विष्वक्सेनं चतुर्भुजम् । ध्यायंति पुरुषं दिव्यमच्युतं ये स्मरंति च ७८। लभंते तेऽच्युतस्थानं श्रुतिरेषा पुरातनी । इदमेवहि मांगल्यमिदमेव धनार्जनम् ७९। जीवितस्य फलं चैतद्यद्दामोदरकीर्तनम् । कीर्तनाद्देवदेवस्य विष्णोरमिततेजसः ८०। दुरितानि विलीयंते तमांसीव दिनोदये । गाथां गायंति ये नित्यं वैष्णवीं श्रद्धयान्विताः ८१। स्वाध्यायनिरता नित्यं ते नराः स्वर्गगामिनः । सर्वान्क्लेशान्परित्यज्य विष्णुमेव स्तुवंति ये ८२। स्वधर्मनिरता धीरास्ते नराः स्वर्गगामिनः । वासुदेवजपासक्तानपि पापकृतो जनान् ८३। नोपसर्पन्ति तान्विप्र यमदूताश्च दारुणाः । नान्यत्पश्यन्ति जंतूनां विहाय हरिकीर्तनम् ८४। सर्वपापप्रशमनं प्रायश्चित्तं द्विजोत्तम । ये याचिताः प्रहृष्यंति प्रियं दत्वा वदंति च ८५। त्यक्तदानफला ये च ते नराःस्वर्गगामिनः । वर्जयंति दिवास्वापं नराः सर्वसहाश्च ये ८६। पर्वण्याश्रयभूता ये ते मर्त्याः स्वर्गगामिनः । द्विषतामपि ये दोषान्न वदंति कदाचन ८७। कीर्तयंति गुणांश्चैव ते नराः स्वर्गगामिनः । ये परेषां श्रियं दृष्ट्वा न वितप्यंति मत्सरात् ८८। प्रहृष्टाश्चाभिनंदंति ते नराः स्वर्गगामिनः । प्रवृत्तौ च निवृत्तौ च श्रुतिशास्त्रोक्तमेव च ८९। आदरंति प्रतीता ये ते नराः स्वर्गगामिनः । यस्मिन्कस्मिन्कुले जाता दयावंतो यशस्विनः ९०। सानुक्रोशाः सदाचारास्ते नराः स्वर्गगामिनः । ये पूताः परदारांश्च कर्मणा मनसा गिरा ९१। रमयंति न सत्वस्थास्तेनराः स्वर्गगामिनः । सदा कर्मयथोक्तेन कुर्वंति विहितानि च ९२। आत्मशक्तिं च विज्ञाय ते नराः स्वर्गगामिनः । मनो वाक्कायिके धर्मे श्रद्धां यः कुरुते सदा ९३। साधूनां संमतो यश्च स भवेद्देवतातिथिः । वचोवेगं मनोवेगं यो वेगमुदरोद्भवम् ९४। उपस्थवेगं सहते स स्वर्गी जायते नरः । येषां गुणेषु संतोषो वाणी येषां श्रुतं प्रति ९५। परमार्थे मतिर्येषां ते शिष्टाः स्वर्गगामिनः । व्रतं रक्षंति ये कोपाच्छ्रियं रक्षंति मत्सरात् ९६। विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः । मतिं रक्षंति ये लोभान्मनो रक्षंति कामतः ९७। धर्मं रक्षंति दुःसंगात्ते नराः स्वर्गगामिनः । एकादश्यां च विधिवदुपवासपरायणाः ९८। शुक्लेऽसिते च ये विप्र ते नराः स्वर्गगामिनः । मातेव सर्वबालानामौषधं रोगिणा मिव ९९। रक्षार्थं सर्वलोकानां निर्मितैकादशी तिथिः । एकादशी समं किंचित्पादत्राणं न विद्यते 5.96.१०० । तामुपोष्य विधानेन पुरुषाः स्वर्गगामिनः । एकादशेन्द्रियैः पापं यत्कृतं भवति द्विज १०१। नरो निर्द्धूय तत्तूर्णं प्रीतः स्वर्गतिमान्भवेत् । अश्वमेधसहस्राणि राजसूयशतानि च १०२। एकादश्युपवासस्य कलां नार्हंति षोडशीम् । एकतः क्रतवः सर्वे सर्वतीर्थतपांसि च १०३। महादानादिदानानि व्रतं वैष्णवमेकतः । वैष्णवव्रतजो धर्मो धर्मो यज्ञादिसंभवः १०४। एकत्र तुलितौ धात्रा तत्र पूर्वो भवेद्गुरुः । हरिवासर भक्तानामच्युतानंतभाषिणाम् १०५। नाहं शास्ता विशेषेण तेभ्यो विप्र बिभेम्यहम् । येषां पुत्रश्च पौत्रश्च एकादश्यामुपोषितः १०६। सहात्मना स पुरुषाञ्छतमुद्धरते बलात् । उपोषणं ततः कुर्यात्पक्षयोरुभयोरपि १०७। एकादश्यां स पुरुषो भुक्तिमुक्त्येकभाजनम् । जया च विजया चैव जयंती पापनाशिनी १०८। त्रिस्पृशा वंजुली चैव पक्षसंवर्धिनी वरा । तिलदुग्धा परा ज्ञेया अखंडद्वादशी तथा १०९। मनोरथाख्या च परा भीमद्वादशिका तथा । इत्येवमादयो भेदा द्वादश्याः संत्यनेकशः ११०। व्रतेष्वेतेषु ये शक्ता ज्ञेयास्ते ब्रह्मणि स्थिताः । श्रोतारो धर्मशास्त्राणां धर्मप्रत्यय संगताः १११। प्रियंकराश्च बालानां स्वर्गलोकं व्रजंति ते । मासिमास्येकदिवसे दर्शे श्राद्धव्रता नराः ११२। तृप्यंति पितरो येषां ते धन्याः स्वर्गगामिनः । भोजनेषूपपन्नेषु भोज्यं यच्छंति सादरात् ११३। अभिन्नमुखरागेण शिष्टास्ते स्वर्गगामिनः ११४। ये भक्तिमंतो मधुसूदनस्य नारायणस्याखिलनायकस्य । सत्येन हीना रजसापि युक्ता गच्छंति ते नाकमनंतपुण्याः ११५। वितस्तां यमुनां सीतां पुण्यां गोदावरीं नदीम् । सेवंते ये शुभाचाराः स्नानदानपरायणाः ११६। न ते पश्यंति पंथानं नरकस्य कदाचन । ये नर्मदायामिह शर्मदायां मज्जंति तुष्यंत्यपि दर्शनेन ११७। विधूय पापानि महेशलोकं गच्छंति ते तत्र चिरं रमंते ११८। स्नाताश्चर्मनदी तीरे त्रिरात्रं नियता नराः । व्यासाश्रमे विशेषेण ते नरा नाकिनः स्मृताः ११९। गंगाजले प्रयागे च केदारे पुष्करे तथा । व्यासाश्रमे प्रभासे च मृतास्ते विष्णुगामिनः १२०। द्वारवत्यां कुरुक्षेत्रे योगाभ्यासेन वा मृताः । हरिरित्यक्षरं वक्त्रे येषां ते न पुनर्भवाः १२१। त्रिरात्रमपि ये विप्र द्वारवत्यां पुरि स्थिताः । मज्जंति गोमती तीरे धन्यास्ते केशवप्रियाः १२२। नरनारायणावासे त्रिरात्रं ये समाश्रिताः । मर्त्यलोके च नंदायां धन्यास्ते केशवप्रियाः १२३। षण्मासमुषिता विप्र पुरुषोत्तमसंनिधौ । ते नूनमच्युतात्मानो दृष्ट्वा स्युरघहारिणः १२४। अनेक जन्मार्जितपुण्यतोये मज्जंति तोये मणिकर्णिकायाः । नमंति विश्वेशमवाप्यकाशीं ते वै मयापीह भवंति वंद्याः १२५। पूजयित्वा हरिं ये तु भूमौ दर्भ तिलैः सह । तिलान्विकीर्य लोहं च दत्वा धेनुं पयस्विनीम् १२६। ये मृता विधिवद्विप्र ते नराः स्वर्गगामिनः । उत्पाद्य पुत्रान्संस्थाप्य पितृपैतामहे पदे १२७। निर्ममा निरहंकारा ये मृतास्तेऽपि नाकिनः । स्तैन्यान्निवृत्ताः सततं संतुष्टाः स्वधनेन च १२८। स्वभाग्येनोपजीवंति ते नराः स्वर्गगामिनः । श्लक्ष्णां वाणीं निराबाधां मधुरोपाय वर्जिताम् १२९। स्वागतेनाभिभाषंते ते नराः स्वर्गगामिनः । शुभानामशुभानां च कर्मणां फलसंचये १३०। विपाकज्ञाश्च ये विप्र ते नराः स्वर्गगामिनः । धनधर्मप्रवृत्तानां धर्ममार्गानुयायिनाम् १३१। प्रोत्साहं वर्धयंते ये मोदंते दिवि ते नराः । हेमंते वह्निदो यश्च तथा ग्रीष्मे जलप्रदः १३२। वर्षा स्वाश्रमदाता च स स्वर्गे मोदते चिरम् । पुण्यकालेषु सर्वेषु नित्य नैमित्तिकादिषु १३३। भक्त्या यः कुरुते श्राद्धं स नूनं सुरलोकभाक् १३४। दानं दरिद्रस्य विभोः क्षमित्वं यूनां तपो ज्ञानवतां च मौनम् । इच्छानिवृत्तिश्च सुखोचितानां दया च भूतेषु दिवं नयंति १३५। द्विविधः कर्मसंबंधः पापपुण्यसमुद्भवः । सत्यमेव समाश्रित्य क्रियते ह्यत्र निर्णयः १३६। तपोध्यानसमायुक्तं तारणाय भवांबुधेः । पापं तु पतनायोक्तं सत्यमेव न संशयः १३७। बलेन परिचारेण शौर्येणाभियुतस्य च । पुण्यहीनस्य वै पुंसस्तद्बलादिव लीयते १३८। उन्नता गिरि दुर्गेषु वृक्षाः संति सुपुष्टकाः । पतंति वातवेगेन समूलास्तु घना अपि १३९। सत्यधर्मविहीनास्ते तथा यांति यमालयम् । सामान्यं सर्वजंतूंनां बलं धर्मस्तु केवलः १४०। येन संतरते जंतुरिहलोके परत्र च । मया सर्वमिदं सम्यक्स्वर्गमार्ग प्रदायकम् १४१। समासेन समाख्यातं किं भूयः श्रोतुमिच्छसि १४२। इति श्रीपद्मपुराणे पातालखंडे वैशाखमाहात्म्ये षण्णवतितमोऽध्यायः ९६।

ṛṣaya ūcuḥ - sūtasūtamahāprājña jīvajīva śataṃsamāḥ | yadvayaṃ puṇyasamayaṃ śrāvitā jagato hitam 1| vada bhūyo'pi bhūyiṣṭhaṃ pibāmastāvakaṃ vacaḥ | pāyaṃpāyaṃ na tṛpyāmo vayaṃ sūta taduttamam 2| sūta uvāca- atrāpyudāharaṃtīmamitihāsaṃ purātanam | saṃvādamādilokasya jagatāṃ jagadīśituḥ 3| ṣaṭsahasrāṇicocchrāyo vistāreṇa punastrayam | evaṃ navasahasrāṇi yojanānāṃ vidhāya ca 4| vāmayā daṃṣṭrayā gṛhya uddhṛtādau vasuṃdharā | divyavarṣasahasraṃ vai daṃṣṭrayā dhāritā mahī 5| dharmākhyānaprasaṃgena sovāca vinayādvibhum | pṛthivyuvāca- ete dvādaśa māsā vai ṣaṣṭirdinaśatatrayam 6| eṣāṃ kimuttamaṃ puṇyaṃ priyaṃ ca tava keśava | pavitraḥ kārtiko māsastulāsaṃsthe divākare 7| makarasthe ravau māsaḥ purāṇe pāvanaḥ smṛtaḥ | meṣasthe mādhavo māso bhāskare paṭhyate budhaiḥ 8| mārgaśīrṣo'pi māsānāṃ pāvanaḥ parikīrtitaḥ | evaṃ māsāḥ pavitrāste vāsarāḥ kepi kīrtitāḥ 9| yugādayo yugāṃtāśca tathā kalpādayo'pi ca | sarvebhyo'pyadhikaṃ māsametebhyo vada pāvanam 10| sarvayajñamaya śrīmannekaṃ niścitya me vada | varāha uvāca- vidhināvidhinācaiva ye yajaṃti narādhamāḥ 11| mādhave māsi māṃ bhaktyā taiśca pūjyo'smyahaṃ sadā | hiraṇyākṣo varārohe mādhave tu madhurhata 12| ādidaityāvubhāvetau hatvā tvaṃ tu samuddhṛtā | tretāyuge trayī dharmo jñānavarṇavyavasthitiḥ 13| mādhave māsi saṃbhūtā tena me mādhavaḥpriyaḥ | tretāyugaṃ tṛtīyāyāṃ śuklāyāṃ māsi mādhave 14| pravṛttaṃ ca trayī dharmāḥ pravṛttāste pravarddhitāḥ | akṣayā socyate loke tṛtīyā harivallabhā 15| snāne dānārcane śrāddhe jape pūrvajatarppaṇe | ye'rcayaṃti yavairviṣṇuṃ śrāddhaṃ kurvaṃti yatnataḥ 16| teṣāṃ dadāmyahaṃ sarvaṃ yanmano'bhīṣṭamuttamam | ye dadaṃtyapi dānāni dhanyāste dhārmikā narāḥ 17| ye yajaṃti harernityamadhvarairvividhairapi | mādhave yajate yo māṃ tebhyastadadhikaṃ phalam 18| snānaṃ dānaṃ japo homastapo yajña vratādikam | vaiśākhe yatkṛtaṃ devi tasya puṇyaphalaṃ śṛṇu 19| manvaṃtarāṇāṃ koṭyastu daśapaṃca ca sapta ca | matsānnidhyagatāstepi tiṣṭhaṃti bhayavarjitāḥ 20| yadyapi syurgrahāḥ sarve krūrā janmavyayāṣṭakāḥ | prātaḥsnānena vaiśākhe sarve saumyā bhavaṃti te 21| vaiśākhe māsi yo viprānbhojayedbhaktitatparaḥ | sikthesikthe bhavettṛptiḥ pitṝṇāṃ yugasaṃkhyayā 22| yacchaṃti tatra madhurādhikabhojanāni ye vāyavāśana tilodaka bhojanāni | chatrāṃbarāṇi caraṇocitarakṣaṇāni dhanyāsta eva paritoṣakarāhi viṣṇoḥ 23| viśeṣādiha dātavyāstilā madhusamanvitāḥ | dharmāya bṛhate dīrgha duritakṣaya hetave 24| evaṃkṛte tu yatpuṇyaṃ prāpyate manujaiśca taiḥ | tatkairgaṇayituṃ śakyaṃ varṣakoṭiśatairapi 25| putrapautrādisaṃpatti dīrghāyūṃṣi yathepsitam | ihāpnoti paratrāpi māmeva pratipadyate 26| anekajanmārjita pātakāvalī vilīyate mādhava majjanena | janasya tatroṣasi puṇyatīrthe yathāvidhānaṃ śrayate tathā vā 27| yaḥ parityajya vaiśākhaṃ vratamanyadupācaret | sa karasthaṃ mahāratnaṃ hitvā loṣṭaṃ hi yācate 28| sūtauvāca- evaṃ sa bhagavānpūrvamādidevo vadadvibhuḥ | mādhavaṃ māsamuddiśya jagatyāṃ jagatīdharaḥ 29| kimatra bahunoktena na tadasti mahīsurāḥ | yadaprāpyaṃ bhavenmāsi mādhave mādhavārcanāt 30| śṛṇudhvaṃ ca purāvṛttamihārthe paramādbhutam | brāhmaṇasya ca saṃvādaṃ yamasya ca mahātmanaḥ 31| madhyadeśe mahāgrāmo brāhmaṇānāṃ babhūva ha | gaṃgāyamunayormadhye yāmunasya gireradhaḥ 32| vidvāṃsastatra bhūyiṣṭhā brāhmaṇāścāvasaṃstadā | atha prāha yamaḥ kaṃcitpuruṣaṃ kṛṣṇapiṃgalam 33| raktākṣamūrddhvaromāṇaṃ kākajaṃghākṣināsikam | gaccha tvaṃ bho mahāgrāmaṃ gatvā brāhmaṇamānaya 34| vasiṣṭhagotrasaṃbhūtaṃ nāmato yajñadattakam | śame niviṣṭaṃ vidvāṃsaṃ yajñakarmaviśāradam 35| nacānyamānayethāstvaṃ sagotraṃ tasya pārśvataḥ | sahitādṛgguṇastena tulyo'dhyayana janmanā 36| ākṛtyā ca tathā cihnaiḥ samastenaiva sattamaḥ | tamānaya yathoddiṣṭā pūjā kāryā hi tasya me 37| sa gatvā pratikūlaṃ tu cakāra yamaśāsanam | tameva mānayāmāsa pratiṣiddho yamena yaḥ 38| tasmai yamaḥ samutthāya pūjāṃ kṛtvā ca dharmavit | provāca nīyatāmeṣa so'nya ānīyatāmiti 39| sūta uvāca- evamukte tu vacane dharmarājena sa dvijaḥ | uvāca dharmarājaṃ taṃ nirviṇṇo gamanāya vai 40| brāhmaṇa uvāca- kasmādahamihānītaḥ kasmātprerayase punaḥ | gaṃtuṃ naivotsahe tatra martyalokaṃ punaḥ prabho 41| yama uvāca- iha kṣīṇāyuṣāṃ puṃsāṃ vāsaḥ puṇyavatāṃ bhavet | ayaṃ vai dharmarājasya loko dharmaḥ prakīrtitaḥ 42| saukhyabhūmiriyaṃ sarvā dharmarājo'hamīśvaraḥ | puṇyāpuṇyānusāreṇa jaṃtūnāṃ sukhaduḥkhadaḥ 43| pāpināṃ yamarūpo'smi nṛṇāṃ nirayadāyakaḥ | tathā puṇyavatāṃ saukhya svargado dharma mūrtimān 44| gaccha vipra tvamadyaiva nilayaṃ svaṃ yathāgataḥ | adyāpi daśavarṣāṇāmāyuste parivartate 45| kṣaye tavāyuṣaḥ prāptirlokasyāsya bhaviṣyati | praṣṭavyaṃ ca tvayā hyanyatpṛcchasva prabravīmi te 46| brāhmaṇa uvāca- yatkṛtvā sumahatpuṇyaṃ svargaḥ syādbrūhi tanmama | sarvasya hi pramāṇaṃtvaṃ dharmādharmaviniścaye 47| yadi deva mayā samyaggaṃtavyaṃ nijamaṃdire | tadbrūhi karmaṇā kena pataṃti narake narāḥ 48| vrajaṃti kena vai svargaṃ tatsarvaṃ kṛpayā vada | yama uvāca- karmaṇā manasā vācā ye dharmavimukhā narāḥ 49| viṣṇubhaktivihīnā ye te vai nirayagāminaḥ | paśyaṃti bhedabuddhyā ye brahmāṇaṃ śaṃkaraṃ harim 50| viraktā viṣṇuvidyāsu narā nirayagāminaḥ | kuladeśocitaṃ karma yastyaktvānyatsamācaret 51| kāmādvā yadi vā mohātsa yāti narakaṃ naraḥ | ayājyayājakaścaiva yājyānāṃ ca vivarjakaḥ 52| virato viṣṇuvidyāsu sa bhuṃkte narakānbahūn | adatvā pitṛdevebhyo viprebhyo martyabaṃdhuṣu 53| sadhano mriyate pāpaḥ sa yāti narakānbahūn | sarvāṇyannāni siddhāni pākabhedaṃ karoti yaḥ 54| avaiśvadevaṃ bhuṃjīta sa yāti narakaṃ ciram | bahudroheṇa bhūtānāṃ ye'jayaṃti dhanaṃ dvija 55| dhanavaṃto nirayagā dāṃbhikā duḥkhabhāginaḥ | nāstikyādatha vā lobhānmohātkāle yathodite 56| bhaktyā na śrāddhadā ye syuḥ pacyaṃte narakeṣu te | dīyamānasya vittasya brāhmaṇebhyastu pāpakṛt 57| vighnamācarate yo'sau naro nirayago bhavet | sāmānya dakṣiṇāṃ labdhvā gṛhṇātyeko vimohataḥ 58| nāstikyabhāvanirato naraḥ syānnarakālaye | asahiṣṇutayā tasya guṇānāṃ kāraṇaṃ bhavet 59| mahatpāpaṃ samutpannaṃ kāraṇaṃ narakasya tat | nirdoṣāṃ suhṛdāṃ bhāryāṃ tyajankālena yāti yaḥ 60| na vaheta yaśasteṣāṃ sa naro narake patet | adharmaṃ dharmamiti yo vadanmohavaśaṃ gataḥ 61| haituko nāstiko yastu sa naro nirayālayaḥ | manasā yo'nyabhāvena vacasā cānyathā vadet 62| hṛdayaṃ kaluṣaṃ kuryātsa naro narake vaset | avamanya ca ye yāṃti bhagavatkīrtanaṃ narāḥ 63| te yāṃti narakaṃ ghoraṃ tena pāpena karmaṇā | paśyaṃto bhagavaddvāraṃ nāmaśāstra paricchadam 64| akṛtvā tatpraṇāmādi te yāṃti narakaukasaḥ | vināparādhena narāḥ kṛtvā patnyadhivedanam 65| tyajaṃti sukalatraṃ ye te yāṃti narake narāḥ | na śṛṇoti gurorvākyaṃ dharmaśāstraṃ ca yo naraḥ 66| pareṣāṃ cetasaḥ kleśakārī nirayago bhavet | paśyatāṃ baṃdhu bālānāṃ prakarṣī miṣṭamaśnute 67| sa yāti narakaṃ ghoraṃ kevalodarapūrakaḥ | tulā makara meṣeṣu prātaḥ snānaṃ na yaścaret 68| nadyādiṣu ca nāstikyastasya syānnarakālayaḥ | vaiṣṇavaṃ janamālokya nābhyutthānaṃ karoti yaḥ 69| praṇayādarato vipra sa naro narakātithiḥ | kāṣṭhairvā śaṃkubhirvāpi śūlairaśmabhireva ca 70| ye mārgāṃścaiva ruṃdhaṃti te vai nirayagāminaḥ | ādyaṃ puruṣamīśānaṃ sarvalokamaheśvaram 71| na cintayaṃti ye viṣṇuṃ te vai nirayagāminaḥ | kṣetravṛtti gṛhacchedaṃ prīticchedaṃ ca ye narāḥ 72| āśācchedaṃ ca kurvaṃti te narā narakaukasaḥ | āgatānbhojanārthaṃ ca brāhmaṇānvṛttikarśitān 73| yaḥ parīkṣeta mūḍhātmā sa jñeyo narakātithiḥ | anāthaṃ vaiṣṇavaṃ dīnaṃ rogārtaṃ vṛddhameva ca 74| nānukaṃpaṃti ye mūḍhāste vai nirayagāminaḥ | niyamāṃstu samādāya ye paścādajiteṃdriyāḥ 75| vilopayaṃti tānbhūyaste vai nirayagāminaḥ | śṛṇu vipra yathā yāṃti narāḥ svargaṃ dayālavaḥ 76| samāsenaiva vakṣyāmi kiṃcitte gauravādaham | ye'rcayaṃti hariṃ devaṃjiṣṇuṃ viṣṇuṃ sanātanam 77| nārāyaṇamajaṃ kṛṣṇaṃ viṣvaksenaṃ caturbhujam | dhyāyaṃti puruṣaṃ divyamacyutaṃ ye smaraṃti ca 78| labhaṃte te'cyutasthānaṃ śrutireṣā purātanī | idamevahi māṃgalyamidameva dhanārjanam 79| jīvitasya phalaṃ caitadyaddāmodarakīrtanam | kīrtanāddevadevasya viṣṇoramitatejasaḥ 80| duritāni vilīyaṃte tamāṃsīva dinodaye | gāthāṃ gāyaṃti ye nityaṃ vaiṣṇavīṃ śraddhayānvitāḥ 81| svādhyāyaniratā nityaṃ te narāḥ svargagāminaḥ | sarvānkleśānparityajya viṣṇumeva stuvaṃti ye 82| svadharmaniratā dhīrāste narāḥ svargagāminaḥ | vāsudevajapāsaktānapi pāpakṛto janān 83| nopasarpanti tānvipra yamadūtāśca dāruṇāḥ | nānyatpaśyanti jaṃtūnāṃ vihāya harikīrtanam 84| sarvapāpapraśamanaṃ prāyaścittaṃ dvijottama | ye yācitāḥ prahṛṣyaṃti priyaṃ datvā vadaṃti ca 85| tyaktadānaphalā ye ca te narāḥsvargagāminaḥ | varjayaṃti divāsvāpaṃ narāḥ sarvasahāśca ye 86| parvaṇyāśrayabhūtā ye te martyāḥ svargagāminaḥ | dviṣatāmapi ye doṣānna vadaṃti kadācana 87| kīrtayaṃti guṇāṃścaiva te narāḥ svargagāminaḥ | ye pareṣāṃ śriyaṃ dṛṣṭvā na vitapyaṃti matsarāt 88| prahṛṣṭāścābhinaṃdaṃti te narāḥ svargagāminaḥ | pravṛttau ca nivṛttau ca śrutiśāstroktameva ca 89| ādaraṃti pratītā ye te narāḥ svargagāminaḥ | yasminkasminkule jātā dayāvaṃto yaśasvinaḥ 90| sānukrośāḥ sadācārāste narāḥ svargagāminaḥ | ye pūtāḥ paradārāṃśca karmaṇā manasā girā 91| ramayaṃti na satvasthāstenarāḥ svargagāminaḥ | sadā karmayathoktena kurvaṃti vihitāni ca 92| ātmaśaktiṃ ca vijñāya te narāḥ svargagāminaḥ | mano vākkāyike dharme śraddhāṃ yaḥ kurute sadā 93| sādhūnāṃ saṃmato yaśca sa bhaveddevatātithiḥ | vacovegaṃ manovegaṃ yo vegamudarodbhavam 94| upasthavegaṃ sahate sa svargī jāyate naraḥ | yeṣāṃ guṇeṣu saṃtoṣo vāṇī yeṣāṃ śrutaṃ prati 95| paramārthe matiryeṣāṃ te śiṣṭāḥ svargagāminaḥ | vrataṃ rakṣaṃti ye kopācchriyaṃ rakṣaṃti matsarāt 96| vidyāṃ mānāpamānābhyāmātmānaṃ tu pramādataḥ | matiṃ rakṣaṃti ye lobhānmano rakṣaṃti kāmataḥ 97| dharmaṃ rakṣaṃti duḥsaṃgātte narāḥ svargagāminaḥ | ekādaśyāṃ ca vidhivadupavāsaparāyaṇāḥ 98| śukle'site ca ye vipra te narāḥ svargagāminaḥ | māteva sarvabālānāmauṣadhaṃ rogiṇā miva 99| rakṣārthaṃ sarvalokānāṃ nirmitaikādaśī tithiḥ | ekādaśī samaṃ kiṃcitpādatrāṇaṃ na vidyate 5.96.100 | tāmupoṣya vidhānena puruṣāḥ svargagāminaḥ | ekādaśendriyaiḥ pāpaṃ yatkṛtaṃ bhavati dvija 101| naro nirddhūya tattūrṇaṃ prītaḥ svargatimānbhavet | aśvamedhasahasrāṇi rājasūyaśatāni ca 102| ekādaśyupavāsasya kalāṃ nārhaṃti ṣoḍaśīm | ekataḥ kratavaḥ sarve sarvatīrthatapāṃsi ca 103| mahādānādidānāni vrataṃ vaiṣṇavamekataḥ | vaiṣṇavavratajo dharmo dharmo yajñādisaṃbhavaḥ 104| ekatra tulitau dhātrā tatra pūrvo bhavedguruḥ | harivāsara bhaktānāmacyutānaṃtabhāṣiṇām 105| nāhaṃ śāstā viśeṣeṇa tebhyo vipra bibhemyaham | yeṣāṃ putraśca pautraśca ekādaśyāmupoṣitaḥ 106| sahātmanā sa puruṣāñchatamuddharate balāt | upoṣaṇaṃ tataḥ kuryātpakṣayorubhayorapi 107| ekādaśyāṃ sa puruṣo bhuktimuktyekabhājanam | jayā ca vijayā caiva jayaṃtī pāpanāśinī 108| trispṛśā vaṃjulī caiva pakṣasaṃvardhinī varā | tiladugdhā parā jñeyā akhaṃḍadvādaśī tathā 109| manorathākhyā ca parā bhīmadvādaśikā tathā | ityevamādayo bhedā dvādaśyāḥ saṃtyanekaśaḥ 110| vrateṣveteṣu ye śaktā jñeyāste brahmaṇi sthitāḥ | śrotāro dharmaśāstrāṇāṃ dharmapratyaya saṃgatāḥ 111| priyaṃkarāśca bālānāṃ svargalokaṃ vrajaṃti te | māsimāsyekadivase darśe śrāddhavratā narāḥ 112| tṛpyaṃti pitaro yeṣāṃ te dhanyāḥ svargagāminaḥ | bhojaneṣūpapanneṣu bhojyaṃ yacchaṃti sādarāt 113| abhinnamukharāgeṇa śiṣṭāste svargagāminaḥ 114| ye bhaktimaṃto madhusūdanasya nārāyaṇasyākhilanāyakasya | satyena hīnā rajasāpi yuktā gacchaṃti te nākamanaṃtapuṇyāḥ 115| vitastāṃ yamunāṃ sītāṃ puṇyāṃ godāvarīṃ nadīm | sevaṃte ye śubhācārāḥ snānadānaparāyaṇāḥ 116| na te paśyaṃti paṃthānaṃ narakasya kadācana | ye narmadāyāmiha śarmadāyāṃ majjaṃti tuṣyaṃtyapi darśanena 117| vidhūya pāpāni maheśalokaṃ gacchaṃti te tatra ciraṃ ramaṃte 118| snātāścarmanadī tīre trirātraṃ niyatā narāḥ | vyāsāśrame viśeṣeṇa te narā nākinaḥ smṛtāḥ 119| gaṃgājale prayāge ca kedāre puṣkare tathā | vyāsāśrame prabhāse ca mṛtāste viṣṇugāminaḥ 120| dvāravatyāṃ kurukṣetre yogābhyāsena vā mṛtāḥ | harirityakṣaraṃ vaktre yeṣāṃ te na punarbhavāḥ 121| trirātramapi ye vipra dvāravatyāṃ puri sthitāḥ | majjaṃti gomatī tīre dhanyāste keśavapriyāḥ 122| naranārāyaṇāvāse trirātraṃ ye samāśritāḥ | martyaloke ca naṃdāyāṃ dhanyāste keśavapriyāḥ 123| ṣaṇmāsamuṣitā vipra puruṣottamasaṃnidhau | te nūnamacyutātmāno dṛṣṭvā syuraghahāriṇaḥ 124| aneka janmārjitapuṇyatoye majjaṃti toye maṇikarṇikāyāḥ | namaṃti viśveśamavāpyakāśīṃ te vai mayāpīha bhavaṃti vaṃdyāḥ 125| pūjayitvā hariṃ ye tu bhūmau darbha tilaiḥ saha | tilānvikīrya lohaṃ ca datvā dhenuṃ payasvinīm 126| ye mṛtā vidhivadvipra te narāḥ svargagāminaḥ | utpādya putrānsaṃsthāpya pitṛpaitāmahe pade 127| nirmamā nirahaṃkārā ye mṛtāste'pi nākinaḥ | stainyānnivṛttāḥ satataṃ saṃtuṣṭāḥ svadhanena ca 128| svabhāgyenopajīvaṃti te narāḥ svargagāminaḥ | ślakṣṇāṃ vāṇīṃ nirābādhāṃ madhuropāya varjitām 129| svāgatenābhibhāṣaṃte te narāḥ svargagāminaḥ | śubhānāmaśubhānāṃ ca karmaṇāṃ phalasaṃcaye 130| vipākajñāśca ye vipra te narāḥ svargagāminaḥ | dhanadharmapravṛttānāṃ dharmamārgānuyāyinām 131| protsāhaṃ vardhayaṃte ye modaṃte divi te narāḥ | hemaṃte vahnido yaśca tathā grīṣme jalapradaḥ 132| varṣā svāśramadātā ca sa svarge modate ciram | puṇyakāleṣu sarveṣu nitya naimittikādiṣu 133| bhaktyā yaḥ kurute śrāddhaṃ sa nūnaṃ suralokabhāk 134| dānaṃ daridrasya vibhoḥ kṣamitvaṃ yūnāṃ tapo jñānavatāṃ ca maunam | icchānivṛttiśca sukhocitānāṃ dayā ca bhūteṣu divaṃ nayaṃti 135| dvividhaḥ karmasaṃbaṃdhaḥ pāpapuṇyasamudbhavaḥ | satyameva samāśritya kriyate hyatra nirṇayaḥ 136| tapodhyānasamāyuktaṃ tāraṇāya bhavāṃbudheḥ | pāpaṃ tu patanāyoktaṃ satyameva na saṃśayaḥ 137| balena paricāreṇa śauryeṇābhiyutasya ca | puṇyahīnasya vai puṃsastadbalādiva līyate 138| unnatā giri durgeṣu vṛkṣāḥ saṃti supuṣṭakāḥ | pataṃti vātavegena samūlāstu ghanā api 139| satyadharmavihīnāste tathā yāṃti yamālayam | sāmānyaṃ sarvajaṃtūṃnāṃ balaṃ dharmastu kevalaḥ 140| yena saṃtarate jaṃturihaloke paratra ca | mayā sarvamidaṃ samyaksvargamārga pradāyakam 141| samāsena samākhyātaṃ kiṃ bhūyaḥ śrotumicchasi 142| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāhātmye ṣaṇṇavatitamo'dhyāyaḥ 96|

English translation

The sages said :

1-2. O Sūta , O Sūta, O you very wise one, live for a hundred years, since we were made to hear (i.e. you told us) what is beneficial to the world. Again talk the most. We (shall) drink your words. Again and again drinking those words, we are not satisfied, O Sūta.

Sūta said :

3-6a. In this case also there is known an old account—a dialogue between the prime world among the worlds (i.e. the Earth) and the lord of the world. The height of the Earth was six thousand yojanas and the expanse is three thousand yojanas. Thus making the Earth to have (an area of) nine thousand yojanas, he first held the Earth with his large left tooth and lifted her. He held the Earth for a thousand divine years. In course of the legendary account of religious importance she politely said to the lord:

The Earth said :

6b-11a. These twelve months and three hundred and sixty days (constitute a year). Which of these is the best, (most) auspicious, and dear to you? The month of Kārtika , when the Sun is in Libra is sacred. The month of Māgha when the Sun is in Capricorn is said to be sacred in (i.e. by) the Purāṇas . The wise say that when the Sun is in Aries, it is the (sacred) month of Vaiśākha . Mārgaśirṣa is also said to be purifying among the (twelve) months. Thus these are said to be the sacred months. Certain days also are (said to be) sacred. There are the beginnings and ends of the yugas . So also there are the beginnings of the kalpas also. Tell me the most sacred month among all the months. O you who are full of all sacrifices, O you glorious one, tell me (about) any one chosen by you.

Varāha (i.e. Viṣṇu) said :

11b-19a. I am always to be adored with devotion by those mean men who worship me in the month of Vaiśākha with or without rites. O you beautiful one, in Vaiśākha Hiraṇyākṣa was killed, so also Madhu . Having killed these two first demons, I lifted you up. The religion based on the three Vedas , and the settlement about knowledge and the castes took place in the month of Vaiśākha in Tretāyuga . Therefore, Vaiśākha is dear to me. On the third day of the bright half of Vaiśākha Tretāyuga commenced. So also the practices based on the three Vedas started, and they advanced. That day is called Akṣaya (i.e. inexhaustible) in the world. It is dear to Viṣṇu for bathing, giving gifts, worshipping, offering śrāddhas , muttering (names of the deity) and offering oblations to the (dead) ancestors. To them who worship Viṣṇu with barley-grains and carefully perform a śrāddha I give all excellent things desired by their minds. Those religious men are fortunate who give gifts, who every day worship Viṣṇu by means of various sacrifices. The fruit of him (i.e. which he gets) who worships me in Vaiśākha, is greater than (the fruit obtained) by those.

19b-27. O venerable lady, listen to the meritorious fruit of that which is done is Vaiśākha, such as a bath, gifts, muttering (hymns), sacrifice, penance, sacrificial rite and other vows. For ten, five and seven crores of the periods of Manu they have obtained my proximity and remain without fear. Even if all the cruel Planets are situated in the twelfth and the eighth (places in the horoscope of a man) all of them become pleasing by means of the (daily) morning bath in Vaiśākha. The dead ancestors in number(s) like four of him who being solely devoted feeds brāhmaṇas in the month ofVaiśākha, are satiated by each lump of rice. Those who give very sweet foods, or meals consisting of barley-grains or with water mixed with sesamum seeds, so also umbrellas and garments, so also (shoes) capable of protecting the feet, are blessed, and give delight to Viṣṇu. Here (i.e. during the month) especially sesamum seeds with honey should be given for great religious merit and for the destruction of long(-standing) sin. Who can measure even for hundreds of crores of years the religious merit obtained by men when such (things) are done? A man (doing as above) obtains in this world the wealth in the form of sons and grandsons, long life, and whatever is desired, and in the next world he comes to me only. The series of sins of (i.e. committed during) many existences of a man melts away by bathing at dawn at a holy place according to the rites or of him who resorts to it.

28. He who, abandoning the Vaiśākha-vow, would practise some other vow, gives up a great gem in his hand, and asks for a clod.

Sūta said :

29-39. In this way the lord of the world, the mighty first god spoke in the world with reference to the month of Vaiśākha. What is the use of talking much in this matter, O brāhmaṇas? There is nothing that is not obtained by worshipping Viṣṇu in the month of Vaiśākha. In this matter listen to a very wonderful, ancient account, and the dialogue between a brāhmaṇa and the glorious Yama . In Madhyadeśa at the foot of the Yāmuna mountain between Gaṅgā and Yamunā there was a village called Mahāgrāma of brhāmaṇas. There many learned brāhmaṇas lived. Yama said to a man who was dark and tawny, had red eyes, whose hair (stood) up and whose shanks, eyes and nose were like those of a crow: “O you, go to Mahāgrāma, and having gone there, bring a brāhmaṇa, Yajñadattaka by name, who is born in Vasiṣṭha ’s family, who is settled in tranquillity, who is learned and who is skilled in sacrificial rites. Do not bring the other one who belongs to the same family, (and who lives) by his side, for he has similar qualities, is like him, in learning and birth. In form and characteristics he, the best one, is like him. Bring him, I have to worship him as advised.” He went and did (exactly) the opposite of Yama’s order. He brought him only whom Yama had disallowed. Yama got up (when he came) and honouring him, he, knowing religious merit, said: “Take him (back). Bring that other one”.

Sūta said :

40. When Yama said these words, the brāhmaṇa, disgusted with going (i.e. unwilling to go), said to Yama.

The brāhmaṇa said :

41. Why was I brought here (and) why do you impel me (to go back)? O lord, I am not at all eager to go to the mortal world again.

Yama said :

42-46. Here the meritorious persons whose life has ended, would stay. This is known as Dharmaloka, belonging to Dharmarāja (i.e. Yama). This entire land is full of happiness. I am Dharmarāja, its lord; I give the beings happiness or unhappiness according their religious merit or the opposite of it. I am of the form of Yama who gives hell (i.e. who sends to hell) the sinful men. In the same way I am religious merit embodied, who gives heaven to the meritorious. O brāhmaṇa, today only go (back) to your house as you had come (here). Still ten years’ span of your life remains (to be enjoyed). When your life comes to an end, you will obtain this world. You (may) ask anything else that you want to ask. I shall explain it to you.

The brāhmaṇa said :

47-49a. Tell me (about) that great religious merit, having done which heaven would be (obtained). In deciding what is religious and what is irreligious, you are the authority, O god, I have duly to go back to my house, then tell me due to which act men fall into hell. Please tell me (also) all that by which men go to heaven.

Yama said :

49b-76a. Those men who are averse to religion through their deeds, mind and words, and who are without (i.e. who do not have) devotion to Viṣṇu, go to hell. Those men who look upon Brahmā , Śaṅkara and Viṣṇu as different (from one another), and who are detached from knowledge about Viṣṇu, go to hell. That man who, through lust or delusion, gives up the act proper for his family or country, and would do something else, goes to hell. A man who worships what should not be worshipped, and does not worship what should be worshipped, and is disinterested in the knowledge about Viṣṇu, suffers in many hells. That sinner who dies as a wealthy man without giving to his dead ancestors, deities, brāhmaṇas, or his mortal relatives, goes to many hells. He who discriminates in (the distribution of) food, when all kinds of food are ready, and eats without making an offering to all deities, goes to (lives in) hell for a long time. O brāhmaṇa, those rich men who earn wealth by too much deceiving beings and the religious hypocrites experience grief. Those who, when proper time has come, do not devoutly offer śrāddha through atheism or greed or delusion are roasted in hell. That sinful man who causes obstruction when wealth is being given to brāhmaṇas, would go to hell. That man who, when the presents made in common, being deluded, takes them all alone, and who is inclined to atheism, would live in the abode of hell. His not being patient with other’s virtues would be the cause (of his falling into hell). The great sin that has arisen is the cause of (his falling into) hell, who, after (some) time abandons his faultless, good-hearted wife and goes (away). That man who would not support their glory would fall into hell. That man who, being deluded, describes impiety as piety, is a sceptic, is an atheist, lives in hell. That man who has one idea in mind, and would speak in a different way, and would make the heart (of another person) displeased, would live in hell. Those men who, having showed disrespect for the narration (of the virtues) of the lord, go to the terrible hell due to that sinful deed. Those who, even after seeing the door of (the temple of) the lord or (even after hearing) his name or the sacred text or (even after seeing) his attendants, do not salute etc. become the residents of hell. Those men who torment their wives without their faults, or abandon their good wives, go to hell. The man who does not listen to the words of his teacher or to the sacred texts, and who torments the hearts of others dwells in hell. One who feeds his own belly with sweets while his relatives and children are looking on, is merely a glutton, and goes to hell. The atheist who would not take bath in the morning in rivers etc. (when the Sun is) in Libra, Capricorn or Aries, would live in hell. O brāhmaṇa, he who does not, through love or respect, stand up on seeing Viṣṇu’s devotee, is the guest in hell (i.e. goes to hell). Those who obstruct the ways by means of (pieces of) wood, spikes or darts or stones, go to hell. Those who do not reflect upon Viṣṇu, the first god, the controller, the great lord of the entire world, go to hell. Those men who cut off the livelihood of (a man through) farming, who break a family, who cut off (the bond of) love, so also (of) hope, go to hell. That foolish man who would test the brāhmaṇas who are distressed for want of livelihood, and who have come for eating food, should be known as a guest of (i.e. would go to) hell. Those fools who do not show compassion for a forlorn, poor, old devotee ofViṣṇu, afflicted by a disease, go to hell. Those who have not restrained their senses, having taken up vows, and who later give them up, go to hell.

76b-100. O brāhmaṇa, listen as to how the kind men go to heaven. I shall tell something in brief and through respect for you. This is (what) the ancient text (says): “Those who worship god Hari , Jiṣṇu , the ancient Viṣṇu, the unborn Nārāyaṇa , Kṛṣṇa , the four-armed Viṣvaksena (i.e. Viṣṇu), who meditate upon the divine man, and remember Acyuta (i.e. Viṣṇu), obtain the position of Viṣṇu. Narration (of the virtues) of Viṣṇu—this alone is auspiciousness, this alone is earning money, this alone is the fruit of life. By means of the narration (of the virtues) of Viṣṇu, the god of gods and of unlimited lustre, sins melt away as darknees [darkness?] (melts away) at daybreak. Those men who, full of faith, every day sing the verse about Viṣṇu, and who are always engaged in their own duties, who, having given up all worldly occupations, glorify Viṣṇu only, go to heaven. O brāhmaṇa, the fearful messengers of Yama do not approach the men who, even though they are sinners, are devoted to the muttering of prayers. They do not see anything else in case of the beings except the narration of the virtues of Viṣṇu, which is an expiation putting an end to all sins. Those men who, when solicited, are delighted, who, having given gifts, speak agreeably, and who abandon the fruit of gifts (made by them) go to heaven. Those mortals who avoid sleep by day, who put up with everything, who are the asylums on the parvan days, go to heaven. Those men who never mention the faults even of their enemies, (but) mention their virtues (only), go to heaven. Those men who, having seen the wealth of others are not distressed through jealousy, (but,) being delighted, congratulate them, go to heaven. Those who, of a firm resolution, show respect for the statements in the sacred texts, in active worldly life or in resignation of worldly acts, go to heaven. Those men who, born in any family, are kind, successful, tender, and of a good behaviour, go to heaven. Those men who, being pure and good, never take delight, through act, mind, or words, in the wives of others, go to heaven. Those men who knowing their capacity, always do the acts that are laid down (in the sacred texts), as told (in the sacred texts), go to heaven. He who always has faith in the religious act performed mentally, physically, or through words, and who is liked by the good, would become a guest in (i.e. goes to) heaven. That man who puts up with the impulse of his speech, his mind, his belly or his generative organ (i.e. impulse of sex), becomes a resident of heaven. Those wise men who take delight in virtues, whose speech is (directed) towards the sacred texts, whose mind is (interested) in true spiritual knowledge, go to heaven. Those men who preserve their vow from (the influence of) anger, who protect wealth without (being influenced by) jealousy, who preserve their knowledge from (being influenced by) pride or insult, and preserve (i.e. keep) themselves (away) from faults, who keep their mind free from greed, from lust, who protect (i.e. keep away) piety from (the influence of) bad company, go to heaven. Those men who, on the eleventh day of the bright or the dark half of a month are engaged in observing a fast, go to heaven. The day of Ekādaśī (the eleventh day of a fortnight) is created as a mother for all children, as a medicine for the sick, and for the protection of all people. There is no other protection for the feet like Ekādaśī (since it makes one go along the right path).

101-110. Men fasting on that day according to proper rules, go to heaven. O brāhmaṇa, having quickly shaken off the sin committed by the eleven organs of sense and action, a man, being pleased, would go to heaven. Thousands of horse-sacrifices and hundreds of Rājasūya sacrifices are not equal even to the sixteenth part of the Ekādaśī-fast. All sacrifices, all holy places and austerities, gifts like the great gifts are on one side, while the vow (in honour) or Viṣṇu is on the other side (i.e. the sacrifices etc. do not stand comparison with the vow in honour of Viṣṇu). The creator had weighed together the religious merit due to the vow (in honour) of Viṣṇu and the religious merit due to sacrifices etc. The former would be heavier. O brāhmaṇa, I do not control those who are devoted to Viṣṇu’s day (i.e. the eleventh day of the lunar fortnight) and who talk endlessly about Viṣṇu; I am especially afraid of them. Their son or their grandson who observes a fast on the eleventh day strongly emancipates, along with himself, a hundred men (of his family). Therefore, a man should observe a fast on the eleventh day of both the fortnights. He is the only abode of enjoyment and salvation. Jayā , Vijayā and Jayantī , Pāpanāśinī , Trispṛśā, Vañjulī , and the excellent Pakṣasaṃvardhinī, the other one to be known as Tiladugdhā, so also Akhaṇḍadvādaśī, the one called Manorathā, so also the excellent Bhīmadvādaśikā—these are the many varieties of Dvādaśī (the twelfth day of the lunar fortnight).

111-114. Those who are capable of (observing) these vows have remained in Brahman . Those who listen to religious texts, are convinced of piety, who do what is agreeable to children, go to heaven. The dead ancestors of those men who on one day—on the new-moon day—of every month, are engaged in the vow of a śrāddha, are gratified; and they are blessed and go to heaven. Those good men, when suitable meals (are ready), respectfully offer eatables without changing the complexion on their face (i.e. without showing unwillingness), go to heaven.

115-117a. Those men who are bereft of truth and even full of passion, (but) are devoted to Madhusūdana , Nārāyaṇa, the lord of everything, having endless religious merit, go to heaven. Those who, of a good conduct and solely given to bathing and giving (gifts), resort to Vitastā , Yamunā, Sītā , and the auspicious Godavari river, never see the path to hell.

117b-120. Those who dip in Narmadā , giving happiness in this world, and are even pleased at her sight, go, after having shaken off their sins to the world of the great lord, and enjoy there for a long time. Those men who, for three nights (i.e. three days) have bathed at the bank of Carma -river, and especially in the hermitage of Vyāsa , are said to be the residents of heaven. Those who die in the water of Gaṅgā, at Prayāga , Kedāra and Puṣkara , in Vyāṣa’s hermitage, Prabhāsa , go to Viṣṇu.

121-124. Those who die while practising abstract meditation at Dvāravatī , Kurukṣetra , and those who have the letters ‘Hari’ in their mouths, are not reborn. O brāhmaṇa, those who have stayed, even for three nights, at the city of Dvāravatī, and take bath at the bank of Gomatī , are blessed, and are dear to Viṣṇu. Those who have stayed at the abode of Nara and Nārāyaṇa, and have resorted to Nanda on the earth for three nights are dear to Viṣṇu. O brāhmaṇa, those men who have Jived near Viṣṇu for six months, have indeed become one with Viṣṇu, and would remove the sin (of a person) on merely looking at him.

125-127a. Those men who bathe in the water of Maṇikarṇikā , the holy water secured after many existences, and having reached Kāśī salute Viśveśa , are venerable even to me. Those men who die according to the sacred command after having worshipped Viṣṇu on the earth with darbhas and sesamum seeds, after having spread sesamum seeds on the ground and after having given iron and milch cow (to a brāhmaṇa), go to heaven, O brāhmaṇa.

127b-142. Those who die after having produced sons, and having installed them on the position that has come down from the father, grandfather etc. (i.e. which is hereditary), and who are not having the feeling of mineness and egotism, also go to heaven. Those men also who have turned away from stealing, and who are content with their own wealth,. who derive their livelihood due to their good luck, go to heaven. Those men, who, at the time of welcoming (a person) speak gentle, sweet and natural words, not afflicting (the person) go to heaven. O brāhmaṇa, those men who know the consequence (of their deeds) on the heaping up of the fruits of their auspicious or inauspicious deeds, go to heaven. Those men who increase the enthusiasm of those who are occupied with (earning) wealth and religious merit and follow the path of righteousness, are delighted in heaven. He who gives fire (i.e. warmth) in the cold season, so also he who gives water in summer, who gives shelter in the rainy season, is delighted in heaven for a long time. He who devoutly offers a śrāddha at all auspicious times, also at the time of all regular and occasional rites, enjoys the world of gods. Giving gifts to a poor man, forgiveness in a lord, penance of the young (i.e. in youth), silence of the learned, cessation of desires in the case of those used to happiness, and compassion to beings, take (men) to heaven. The connection (of a being). with deeds is twofold: it is due to sin and to religious merit. The decision in this matter is done only after resorting to truth only. Penance accompanied with meditation leads to the crossing of the ocean of the worldly existence. Sin is said to lead to a fall. This is true. There is no doubt about it. That (merit) of a man, void of religious merit, and (though) endowed with might, service and valour, melts away with force. In the difficult places on the mountains there are tall and well-nourished trees. Though dense, they fall along with their roots due to the force of wind. Similarly, those who do not practise truth, go to Yama’s abode. Everything else is common to all beings. Righteousness alone is the strength (that differs from individual to individual), due to which a being is rescued in this world and in the next world. I have narrated to you in brief all this giving (i.e. leading to) the path to heaven. What more do you desire to hear?

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14246, revision 336193 (2022-04-19T12:28:24Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365408.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.