Pātāla-khaṇḍa · Chapter 97
Sourceब्राह्मण उवाच- एतन्मूर्खोऽपि जानाति शुभकर्मकरः पुमान् । न याति नरकं स्वर्गं तथा पापक्रिया रतः १। क्रतुभिर्विविधैरिष्टैर्व्रत दान जपादिभिः । सत्येनाचारकुशलैः स्वर्गसौख्यमवाप्यते २। विद्याचारधनोपेतैर्ऋषिभिर्वेदपारगैः । प्राप्यते पुण्ययोगेन यज्ञैर्नाकस्ततः क्वचित् ३। वित्तेन च विना दानं बहुदातुं न शक्यते । विद्यमान धनेनापि कुटुंबासक्तचेतसा ४। अग्निहोत्रादयो धर्मा विशेषेण कलौ युगे । दुष्करा दानधर्मोऽपि दुष्करो भगवन्मतः ५। अल्पायासेन धर्मेण लभ्यते धर्मसंचयः । तन्मे विशेषतो ब्रूहि धर्माधर्मप्रदर्शक ६। तदेकं कथ्यतां धर्मं सर्वधर्मोत्तमोत्तमम् । कृतेनैकेन येनेह सर्वपापक्षयो भवेत् ७। धनं धान्यं यशो धर्ममायुर्येनाभि वर्त्तते । मर्त्यलोकेऽपि सख्यं स्यात्स्वर्गो येनाक्षयो भवेत् ८। साक्षान्नारायणो येन भक्तानामभयप्रदः । तुष्येदस्यप्रसादेन कामः करतले स्थितः ९। सर्वयज्ञ तपोदानतीर्थसेवाधिकं फलम् । लभ्यते येन यद्यस्ति वैवस्वत तदादिश १०। अनुग्राह्यो ह्यहं देव यदि धर्मोपदेशतः । सर्वधर्मक्रियासारं तदेकं कृपया वद ११। पापानामनुरूपाणि प्रायश्चित्तानि यद्यथा । तथा तथैव संस्मृत्य कथितानि मनीषिभिः १२। कर्तुं तानि न शक्यंते देव प्रत्येकशो नरैः । सर्वपापहरं पुण्यमेकं चेदस्ति तद्वद १३। सूत उवाच-। इत्युक्त्वा ब्राह्मणश्रेष्ठो यमं धर्मस्वरूपिणम् । तुष्टाव प्रयतो भूत्वा सूक्ष्मधर्माभिकामुकः १४। ब्राह्मण उवाच- नमस्ते सर्वशमन नमस्ते जगतांपते । नमोऽस्तु देवरूपाय स्वर्गमार्गप्रदायिने १५। धर्मशास्त्रस्वरूपाय धर्मराज नमोस्तुते । त्वया भूः पाल्यते देवाप्यंतरिक्षं च द्यौर्महः १६। जनस्तपस्तथासत्यं सर्वस्वं पाल्यते त्वया । न त्वया रहितं किंचिज्जगत्स्थावर जंगमम् १७। विद्यते त्वद्गृहीतं तु सद्यो नश्यति वै जगत् । त्वमात्मा सर्वभूतानां सतां सत्वस्वरूपवान् १८। राजसानां रजस्त्वं च तामसानां तमस्तथा । चतुष्पदां भवान्देव चतुःशृंगस्त्रिलोचनः १९। सप्तहस्तस्त्रिधा बद्धो वृषरूप नमोस्तु ते । सर्वयज्ञमयो धर्मस्त्वयि विग्रहविग्रहः २०। साक्षाद्दृष्टोसि लोकेश देव तुभ्यं नमोनमः । हृदिस्थः सर्वभूतानां पुण्यपापेक्षिता भवान् २१। तेन शास्ता च भूतानां दाता देव प्रशासिता । प्रवर्त्तको हि धर्मस्य देवदंडधरो भुवि २२। सर्वधर्ममयं सारमेकं वद सुनिश्चितम् । यम उवाच- परितुष्टोऽस्मि ते विप्र स्तोत्रेण च विशेषतः २३। तथाप्यागम धर्मेण मान्योसि मम सत्तम । यन्न कस्यचिदाख्यातं तद्गोप्यं परमं मम २४। सारमुद्धृत्य सर्वेषां यदेकं निश्चितं मया । महानिरयसंघातान्निर्वासनकरं परम् २५। अनाख्येयमपि ब्रह्मन्वक्ष्ये विनयतोषितः २६। स्युर्मोहाय चराचरस्य जगतस्ते ते पुराणागमास्तां तामेव हि देवतां परमिकां जल्पंतु कल्पे विधौ । सिद्धांते पुनरेक एव भगवान्विष्णुः समस्तागम-व्यापारेषु विवेकिनां व्यतिकरं नीतेषु निश्चीयते २७। भवो ब्रह्मा च विष्णुश्च त्रयमेव त्रयी मता । दीपोऽग्निर्वर्तिस्नेहैस्तु यथा विप्र तथा हरिः २८। समाराध्य हरिं भक्त्या गोलोकान्प्राप्नुयाच्छुभान् । आराधिते हरौ कामाः सर्वे करतले स्थिताः २९। दानमेव परं श्रेष्ठं सर्वपुण्येषु वै द्विज । दानेन नश्यते पापं सर्वं दानेन लभ्यते ३०। नित्यं नैमित्तिकं काम्यमन्यदभ्युदयात्मकम् । अन्यं च परमं दानमिति पंचविधं स्मृतम् ३१। प्रातर्मध्यापराह्णेषु त्रिषु कालेषु यत्नतः । यत्किंचिदपि दातव्यं नित्यमेव प्रकीर्तितम् ३२। शून्यं दिनं न कर्तव्यमात्मार्थं हितमिच्छताम् । यस्मिन्कुले तु दत्तं यत्तत्रतत्रोपतिष्ठति ३३। यः स्वयं भक्षयेन्मोहाददत्वा बुद्धिवर्जितः । उत्पादयाम्यहं रोगं तस्य भोगनिवारणम् ३४। तेषु कार्येषु संतुष्टं बहुपीडाप्रदायकम् । मंदानलेन संयुक्तं द्वारं संतापकारकम् ३५। त्रिषु कालेषु नो दत्तं ब्राह्मणेषु सुरेषु यैः । स्वयं तु भुंजते मिष्टं पापं तैस्तु महत्कृतम् ३६। प्रायश्चित्तेन रौद्रेण तानहं परिशोधये । उपवासैर्महीदेव कायशोषकरादिकैः ३७। चर्मकारो यथा चर्मकुंडस्योपरि निर्घृणे । शोधयेच्च कशाद्यैश्च कुद्रव्यं स्फोटयेद्यथा ३८। तथाहं पापकर्तारं शोधयामि न संशयः । औषधीनां सुयोगैश्च कषायैः कटुकैर्ध्रुवम् ३९। उष्णोदकैश्च संतापैर्वैद्यरूपेण नान्यथा । अन्ये भुंजंति तस्याग्रे भोगानन्यान्मनोगतान् ४०। किं करोमि समर्थश्च न दत्तं दानमुत्तमम् । महता रोगरूपेण तमेनं परिवारयेत् ४१। नित्यकालस्य यद्दानमात्मानं पापिभिर्यथा । न दत्तं च महीदेव श्रद्धया निजशक्तितः ४२। तथायातान्प्रधक्ष्येतानुपायैर्दारुणैः किल । नैमित्तिकं प्रवक्ष्यामि दानकालं तवाग्रतः ४३। महापर्वणि संप्राप्ते तीर्थप्राप्तौ तथैव च । पितुः क्षयाहदिवसे वैशाखादिषु यत्नतः ४४। मासेषु पुण्यकालेषु दानं नैमित्तिकं स्मृतम् । काम्यकालं प्रवक्ष्यामि यद्दानं फलदायकम् ४५। व्रतादिकं समुद्दिश्य कामनाफलकल्पितम् । यत्कामं कथितं सम्यक्सर्वांगैरेव संगतम् ४६। तस्य दानप्रभावेण भावनापरिभावितः । तादृक्फलं समश्नाति मानुषस्तत्प्रसादनात् ४७। आभ्युदयं प्रवक्ष्यामि यच्च यज्ञादिषु स्मृतम् । जातकर्मादिकार्येषु मौञ्ज्याद्युद्वाहकर्मसु ४८। प्रासादध्वजदेवानां प्रतिष्ठासु प्रयत्नतः । इत्यादिकं महीदेव दानमभ्युदयात्मकम् ४९। प्रजावृद्धिकरं भोगयशःस्वर्गसुखप्रदम् । अंत्यं चैव प्रवक्ष्यामि शृणु दानं द्विजोत्तम ५०। कामस्य संक्षयं ज्ञात्वा जरया परिपीडितः । दद्याद्दानानि यत्नेन कुर्यादाशां न कस्यचित् ५१। मृते च मयि मे पुत्रा जायाबांधवसोदराः । कथमेते भविष्यंति मां विना सुहृदो मम ५२। अहं वित्तविहीनो वा कथं जीवन्पुनस्तथा । भविष्यामीति विज्ञाय न ददाति हि किंचन ५३। आशापाशशतैर्बद्धो भाग्यादेव कुमायया । मृत्युं प्रयाति मूढात्मा रुदंति च ततः सुताः ५४। दुःखेन पीडिताः किचिंन्मोहेनाकुलचेतसः । स्वल्पमल्पं च वा दानं कथंचित्कल्पयंति ते ५५। न तत्रास्मिन्गते काले महादुःखगते सति । विस्मरंति तदा दानं लोभाद्वा न ददत्यपि ५६। मृतोऽयं च पिता ज्ञात्वा स्नेहपाशो निवर्त्तते । योऽसौ मृतो महीदेव मम पाशैर्नियंत्रितः ५७। तृष्णा क्षुधा समाक्रांतो बहुदुःखैः प्रपीडितः । पच्यते नरके घोरे चिरकालं न संशयः ५८। तस्माद्दानं प्रदातव्यं स्वयमेव न संशयः । कस्य पुत्राश्च पौत्राश्च कस्य भार्या धनं च वा ५९। संसारे नास्तिकः कस्य स्वयं तस्मात्प्रदीयते । पानमन्नं च तांबूलमुदकं कांचनं तथा ६०। वसनं गां च भूमिं च च्छत्रपात्राण्यनेकधा । फलानि भूमिदानानि विविधानि स्वशक्तितः ६१। दातव्यानि महीदेव नात्र कार्या विचारणा । तीर्थानां लक्षणं विप्र प्रवक्ष्यामि तवाग्रतः ६२। सुतीर्थानि इयं गंगा भाति पुण्या सरस्वती । रेवा च यमुना तापी नदी चर्मण्वती तथा ६३। सरयू च वरा वेणी पूर्णा पापप्रणाशिनी । कावेरी कपिला चान्या विशल्या विश्वतारिणी ६४। गोदावरी समाख्याता तुंगभद्रा च गंडकी । पापानां भीतिदा नित्यं नदी भीमरथी स्मृता ६५। देविका कृष्णगंगा च अन्या याः सरितांवराः । एतास्तु पुण्यकालेषु संति तीर्थान्यनेकशः ६६। ग्रामे वा यदि वारण्ये नद्यः सर्वत्र पावनाः । तत्र तत्रैव कर्त्तव्याः स्नानदानादिकाः क्रियाः ६७। यदा न ज्ञायते नाम तस्य तीर्थस्य भो द्विज । तत्रेत्युच्चारणं कार्यं विष्णुतीर्थमिदं महत् ६८। तीर्थस्य देवता विष्णुःस र्वत्रापि न संशयः । नारायणेति यन्नाम स्मरेत्तीर्थेषु साधकः ६९। तस्य तीर्थफलं सम्यग्विष्णुनाम्नैव जायते । अज्ञातानां च तीर्थानां देवतानां न संशयः ७०। विष्णुनाम्नैव नामानि मानवः परिकीर्तयेत् । सर्वास्तु सिद्धयः पुण्यास्तीर्थभूतास्तु सागरः ७१। सरांसि मानसादीनि निर्झराः पल्वलादयः । स्वल्पा नद्योऽपि सर्वास्तास्तीर्थानि हरिनामतः ७२। पर्वतास्तीर्थरूपाश्च यज्ञो यज्ञमही तथा । ब्राह्मणा यत्र विद्वांसः कौतुकेनाप्यवस्थिताः ७३। तदेव तीर्थं सुमहत्सर्वपापहरं स्मृतम् । श्राद्धं च श्राद्धभूमिश्च देवशाला च होमभूः ७४। यत्र वेदध्वनिः सम्यग्यत्र विष्णुकथाः शुभाः । स्वगृहं पुण्यसंयुक्तं गोस्थानमपि पावनम् ७५। यत्राश्वत्थ तरु वने यत्रागारोपि पावनः । एवमादीनि तीर्थानि पिता माता तथैव च ७६। पच्यते यत्र धर्मार्थं स्वयं तत्र गुरुः स्थितः । साध्वी यत्रास्ति वै भार्या तत्र तीर्थं न संशयः ७७। यत्र धर्मरतिर्नित्यं विद्वान्पुत्रः प्रवर्तते । तत्र तस्य हि तत्तीर्थं तारणाय प्रतिष्ठितम् ७८। इत्येवमादि तीर्थानि राजवेश्म तथैव च । एवमादिषु तीर्थेषु पर्वयोगाद्विशेषतः ७९। अनाराध्य हृषीकेशं सर्वदं सर्वदेहिनाम् । कोपि क्वापि किमप्यत्र न लभेतेति निश्चितम् ८०। अपत्यं द्रविणं दारास्तारहर्म्यं हया गजाः । सुखानि स्वर्गमोक्षौ च न दूरे हरिभक्तितः ८१। नारायणः परो देवः सत्यरूपो जनार्दनः । त्रिधात्मानंसभगवान्ससर्जपरमेश्वरः ८२। रजस्तमोभ्यांयुक्तोऽभूद्रजःसत्वाधिकंविभुः । ससर्जनाभिकमलेब्रह्माणंकमलासनम् ८३। रजसा तमसा जुष्टं स रुद्रमसृजद्विभुः । सत्वं रजस्तमश्चैव त्रितयं चैतदुच्यते ८४। सत्वेन मुच्यते जंतुः सत्वं नारायणात्मकम् । रजसा सत्वयुक्तेन भवेच्छ्रीमान्यशोधिकः ८५। यद्वेदवाक्यं धर्मस्य समुद्दिश्योपसेवते । तद्रुद्रमिति विख्यातं विशिष्टं गदितं नृणाम् ८६। तेन राजा भवेल्लोके रजसा तमसा पुनः । यद्धीनं रजसा धर्मं केवलं तामसं च यत् ८७। तच्च दुर्गतिदं नॄणामिहलोके परत्र च । यो विष्णुः स स्वयं ब्रह्मा यो ब्रह्मा स स्वयं हरः ८८। देवास्त्रयोपि यज्ञेऽस्मिन्निज्या देवेषु नित्यशः । यो भेदं कुरुते तेषां त्रयाणां द्विजसत्तमः ८९। स पापकारी पापात्मा अनिष्टां गतिमाप्नुयात् । विष्णुरेव परं ब्रह्म विष्णुरेव जगद्द्विज ९०। तस्यायं माधवो मासः प्रियः सर्वेषु कर्मसु । कीर्त्यते हयमेधादि महाक्रतुफलप्रदः ९१। तीर्थस्नान तपो दान जप यज्ञफलाधिकः ९२। स्नानं विभाते नियमेन नद्यामनारतं मेषगते रवौ ये । कुर्वंति येऽस्मिन्नपि विप्रपूजां मद्दंडभाजो न हि ते भवंति ९३। हत्वा हत्वा किंकरौघं पुरो मे लुप्त्वा लुप्त्वा चित्रगुप्तस्य लेख्यम् । स्नात्वा स्नात्वा माधवे मासि तीर्थे पूर्वान्पूर्वानुद्धरंतीह पापात् ९४। इदं भयच्छेदकरं न तस्मात्प्रकाशनीयं परमं रहस्यम् । निर्वासहेतुर्नरकालयस्य ममाधिकारक्षयकारणं तत् ९५। भागीरथीनर्मदा च यमुना च सरस्वती । विशोका च वितस्ता च विंध्यस्योत्तरतः स्थिताः ९६। गोदावरी भीमरथी तुंगभद्रा च देविका । तापी पयोष्णी विंध्यस्य दक्षिणास्तु प्रकीर्तिताः ९७। द्वादशैता महानद्यो नित्यं तेनावगाहिताः । वैशाखे विधिना स्नानं नद्यां यः प्रातराचरेत् ९८। सर्वाः समुद्रगाः पुण्याः सर्वे पुण्या नगोत्तमाः । सर्वे चायतनाः पुण्याः सर्वे पुण्या वनाश्रयाः ९९। तेनावगाहिता दृष्टाः प्रणता बहुसेविताः । स्नानमर्द्धोदिते सूर्ये वैशाखे नियतश्चरेत् १००। तस्य पुण्यं महीदेव कश्चिद्वक्तुं न शक्यते । यदि वक्त्रसहस्राणां सहस्राणि भवंति हि १०१। आयुश्च ब्रह्मणा स्वल्पं यदि स्याद्द्विजसत्तम । तदा माधवमासस्य फलं कथयितुं भवेत् १०२। महानिरयकर्षाग्नि माधवो माधवो यथा । ब्रह्महत्यादिकं पापमगम्यागमनादिकम् १०३। कामाकामकृतं पापमेति पातकमेव च । उपपापरहस्यं च संकरीकरणं परम् १०४। जातिभ्रंशकरं घोरमपात्रीकरणं तथा । मलावहं प्रकीर्णं च वाङ्मनः काय संभवम् १०५। माधवो निर्दहेन्मासो विधिना समुपासितः । कल्पकोटिसहस्राणि कल्पकोटि शतानि च १०६। वसेद्विष्णुपुरे श्रीमान्माधवे योऽर्चयेद्धरिम् १०७। इति श्रीपद्मपुराणे पातालखंडे वैशाखमाहात्म्ये सप्तनवतितमोऽध्यायः ९७।
brāhmaṇa uvāca- etanmūrkho'pi jānāti śubhakarmakaraḥ pumān | na yāti narakaṃ svargaṃ tathā pāpakriyā rataḥ 1| kratubhirvividhairiṣṭairvrata dāna japādibhiḥ | satyenācārakuśalaiḥ svargasaukhyamavāpyate 2| vidyācāradhanopetairṛṣibhirvedapāragaiḥ | prāpyate puṇyayogena yajñairnākastataḥ kvacit 3| vittena ca vinā dānaṃ bahudātuṃ na śakyate | vidyamāna dhanenāpi kuṭuṃbāsaktacetasā 4| agnihotrādayo dharmā viśeṣeṇa kalau yuge | duṣkarā dānadharmo'pi duṣkaro bhagavanmataḥ 5| alpāyāsena dharmeṇa labhyate dharmasaṃcayaḥ | tanme viśeṣato brūhi dharmādharmapradarśaka 6| tadekaṃ kathyatāṃ dharmaṃ sarvadharmottamottamam | kṛtenaikena yeneha sarvapāpakṣayo bhavet 7| dhanaṃ dhānyaṃ yaśo dharmamāyuryenābhi varttate | martyaloke'pi sakhyaṃ syātsvargo yenākṣayo bhavet 8| sākṣānnārāyaṇo yena bhaktānāmabhayapradaḥ | tuṣyedasyaprasādena kāmaḥ karatale sthitaḥ 9| sarvayajña tapodānatīrthasevādhikaṃ phalam | labhyate yena yadyasti vaivasvata tadādiśa 10| anugrāhyo hyahaṃ deva yadi dharmopadeśataḥ | sarvadharmakriyāsāraṃ tadekaṃ kṛpayā vada 11| pāpānāmanurūpāṇi prāyaścittāni yadyathā | tathā tathaiva saṃsmṛtya kathitāni manīṣibhiḥ 12| kartuṃ tāni na śakyaṃte deva pratyekaśo naraiḥ | sarvapāpaharaṃ puṇyamekaṃ cedasti tadvada 13| sūta uvāca-| ityuktvā brāhmaṇaśreṣṭho yamaṃ dharmasvarūpiṇam | tuṣṭāva prayato bhūtvā sūkṣmadharmābhikāmukaḥ 14| brāhmaṇa uvāca- namaste sarvaśamana namaste jagatāṃpate | namo'stu devarūpāya svargamārgapradāyine 15| dharmaśāstrasvarūpāya dharmarāja namostute | tvayā bhūḥ pālyate devāpyaṃtarikṣaṃ ca dyaurmahaḥ 16| janastapastathāsatyaṃ sarvasvaṃ pālyate tvayā | na tvayā rahitaṃ kiṃcijjagatsthāvara jaṃgamam 17| vidyate tvadgṛhītaṃ tu sadyo naśyati vai jagat | tvamātmā sarvabhūtānāṃ satāṃ satvasvarūpavān 18| rājasānāṃ rajastvaṃ ca tāmasānāṃ tamastathā | catuṣpadāṃ bhavāndeva catuḥśṛṃgastrilocanaḥ 19| saptahastastridhā baddho vṛṣarūpa namostu te | sarvayajñamayo dharmastvayi vigrahavigrahaḥ 20| sākṣāddṛṣṭosi lokeśa deva tubhyaṃ namonamaḥ | hṛdisthaḥ sarvabhūtānāṃ puṇyapāpekṣitā bhavān 21| tena śāstā ca bhūtānāṃ dātā deva praśāsitā | pravarttako hi dharmasya devadaṃḍadharo bhuvi 22| sarvadharmamayaṃ sāramekaṃ vada suniścitam | yama uvāca- parituṣṭo'smi te vipra stotreṇa ca viśeṣataḥ 23| tathāpyāgama dharmeṇa mānyosi mama sattama | yanna kasyacidākhyātaṃ tadgopyaṃ paramaṃ mama 24| sāramuddhṛtya sarveṣāṃ yadekaṃ niścitaṃ mayā | mahānirayasaṃghātānnirvāsanakaraṃ param 25| anākhyeyamapi brahmanvakṣye vinayatoṣitaḥ 26| syurmohāya carācarasya jagataste te purāṇāgamāstāṃ tāmeva hi devatāṃ paramikāṃ jalpaṃtu kalpe vidhau | siddhāṃte punareka eva bhagavānviṣṇuḥ samastāgama-vyāpāreṣu vivekināṃ vyatikaraṃ nīteṣu niścīyate 27| bhavo brahmā ca viṣṇuśca trayameva trayī matā | dīpo'gnirvartisnehaistu yathā vipra tathā hariḥ 28| samārādhya hariṃ bhaktyā golokānprāpnuyācchubhān | ārādhite harau kāmāḥ sarve karatale sthitāḥ 29| dānameva paraṃ śreṣṭhaṃ sarvapuṇyeṣu vai dvija | dānena naśyate pāpaṃ sarvaṃ dānena labhyate 30| nityaṃ naimittikaṃ kāmyamanyadabhyudayātmakam | anyaṃ ca paramaṃ dānamiti paṃcavidhaṃ smṛtam 31| prātarmadhyāparāhṇeṣu triṣu kāleṣu yatnataḥ | yatkiṃcidapi dātavyaṃ nityameva prakīrtitam 32| śūnyaṃ dinaṃ na kartavyamātmārthaṃ hitamicchatām | yasminkule tu dattaṃ yattatratatropatiṣṭhati 33| yaḥ svayaṃ bhakṣayenmohādadatvā buddhivarjitaḥ | utpādayāmyahaṃ rogaṃ tasya bhoganivāraṇam 34| teṣu kāryeṣu saṃtuṣṭaṃ bahupīḍāpradāyakam | maṃdānalena saṃyuktaṃ dvāraṃ saṃtāpakārakam 35| triṣu kāleṣu no dattaṃ brāhmaṇeṣu sureṣu yaiḥ | svayaṃ tu bhuṃjate miṣṭaṃ pāpaṃ taistu mahatkṛtam 36| prāyaścittena raudreṇa tānahaṃ pariśodhaye | upavāsairmahīdeva kāyaśoṣakarādikaiḥ 37| carmakāro yathā carmakuṃḍasyopari nirghṛṇe | śodhayecca kaśādyaiśca kudravyaṃ sphoṭayedyathā 38| tathāhaṃ pāpakartāraṃ śodhayāmi na saṃśayaḥ | auṣadhīnāṃ suyogaiśca kaṣāyaiḥ kaṭukairdhruvam 39| uṣṇodakaiśca saṃtāpairvaidyarūpeṇa nānyathā | anye bhuṃjaṃti tasyāgre bhogānanyānmanogatān 40| kiṃ karomi samarthaśca na dattaṃ dānamuttamam | mahatā rogarūpeṇa tamenaṃ parivārayet 41| nityakālasya yaddānamātmānaṃ pāpibhiryathā | na dattaṃ ca mahīdeva śraddhayā nijaśaktitaḥ 42| tathāyātānpradhakṣyetānupāyairdāruṇaiḥ kila | naimittikaṃ pravakṣyāmi dānakālaṃ tavāgrataḥ 43| mahāparvaṇi saṃprāpte tīrthaprāptau tathaiva ca | pituḥ kṣayāhadivase vaiśākhādiṣu yatnataḥ 44| māseṣu puṇyakāleṣu dānaṃ naimittikaṃ smṛtam | kāmyakālaṃ pravakṣyāmi yaddānaṃ phaladāyakam 45| vratādikaṃ samuddiśya kāmanāphalakalpitam | yatkāmaṃ kathitaṃ samyaksarvāṃgaireva saṃgatam 46| tasya dānaprabhāveṇa bhāvanāparibhāvitaḥ | tādṛkphalaṃ samaśnāti mānuṣastatprasādanāt 47| ābhyudayaṃ pravakṣyāmi yacca yajñādiṣu smṛtam | jātakarmādikāryeṣu mauñjyādyudvāhakarmasu 48| prāsādadhvajadevānāṃ pratiṣṭhāsu prayatnataḥ | ityādikaṃ mahīdeva dānamabhyudayātmakam 49| prajāvṛddhikaraṃ bhogayaśaḥsvargasukhapradam | aṃtyaṃ caiva pravakṣyāmi śṛṇu dānaṃ dvijottama 50| kāmasya saṃkṣayaṃ jñātvā jarayā paripīḍitaḥ | dadyāddānāni yatnena kuryādāśāṃ na kasyacit 51| mṛte ca mayi me putrā jāyābāṃdhavasodarāḥ | kathamete bhaviṣyaṃti māṃ vinā suhṛdo mama 52| ahaṃ vittavihīno vā kathaṃ jīvanpunastathā | bhaviṣyāmīti vijñāya na dadāti hi kiṃcana 53| āśāpāśaśatairbaddho bhāgyādeva kumāyayā | mṛtyuṃ prayāti mūḍhātmā rudaṃti ca tataḥ sutāḥ 54| duḥkhena pīḍitāḥ kiciṃnmohenākulacetasaḥ | svalpamalpaṃ ca vā dānaṃ kathaṃcitkalpayaṃti te 55| na tatrāsmingate kāle mahāduḥkhagate sati | vismaraṃti tadā dānaṃ lobhādvā na dadatyapi 56| mṛto'yaṃ ca pitā jñātvā snehapāśo nivarttate | yo'sau mṛto mahīdeva mama pāśairniyaṃtritaḥ 57| tṛṣṇā kṣudhā samākrāṃto bahuduḥkhaiḥ prapīḍitaḥ | pacyate narake ghore cirakālaṃ na saṃśayaḥ 58| tasmāddānaṃ pradātavyaṃ svayameva na saṃśayaḥ | kasya putrāśca pautrāśca kasya bhāryā dhanaṃ ca vā 59| saṃsāre nāstikaḥ kasya svayaṃ tasmātpradīyate | pānamannaṃ ca tāṃbūlamudakaṃ kāṃcanaṃ tathā 60| vasanaṃ gāṃ ca bhūmiṃ ca cchatrapātrāṇyanekadhā | phalāni bhūmidānāni vividhāni svaśaktitaḥ 61| dātavyāni mahīdeva nātra kāryā vicāraṇā | tīrthānāṃ lakṣaṇaṃ vipra pravakṣyāmi tavāgrataḥ 62| sutīrthāni iyaṃ gaṃgā bhāti puṇyā sarasvatī | revā ca yamunā tāpī nadī carmaṇvatī tathā 63| sarayū ca varā veṇī pūrṇā pāpapraṇāśinī | kāverī kapilā cānyā viśalyā viśvatāriṇī 64| godāvarī samākhyātā tuṃgabhadrā ca gaṃḍakī | pāpānāṃ bhītidā nityaṃ nadī bhīmarathī smṛtā 65| devikā kṛṣṇagaṃgā ca anyā yāḥ saritāṃvarāḥ | etāstu puṇyakāleṣu saṃti tīrthānyanekaśaḥ 66| grāme vā yadi vāraṇye nadyaḥ sarvatra pāvanāḥ | tatra tatraiva karttavyāḥ snānadānādikāḥ kriyāḥ 67| yadā na jñāyate nāma tasya tīrthasya bho dvija | tatretyuccāraṇaṃ kāryaṃ viṣṇutīrthamidaṃ mahat 68| tīrthasya devatā viṣṇuḥsa rvatrāpi na saṃśayaḥ | nārāyaṇeti yannāma smarettīrtheṣu sādhakaḥ 69| tasya tīrthaphalaṃ samyagviṣṇunāmnaiva jāyate | ajñātānāṃ ca tīrthānāṃ devatānāṃ na saṃśayaḥ 70| viṣṇunāmnaiva nāmāni mānavaḥ parikīrtayet | sarvāstu siddhayaḥ puṇyāstīrthabhūtāstu sāgaraḥ 71| sarāṃsi mānasādīni nirjharāḥ palvalādayaḥ | svalpā nadyo'pi sarvāstāstīrthāni harināmataḥ 72| parvatāstīrtharūpāśca yajño yajñamahī tathā | brāhmaṇā yatra vidvāṃsaḥ kautukenāpyavasthitāḥ 73| tadeva tīrthaṃ sumahatsarvapāpaharaṃ smṛtam | śrāddhaṃ ca śrāddhabhūmiśca devaśālā ca homabhūḥ 74| yatra vedadhvaniḥ samyagyatra viṣṇukathāḥ śubhāḥ | svagṛhaṃ puṇyasaṃyuktaṃ gosthānamapi pāvanam 75| yatrāśvattha taru vane yatrāgāropi pāvanaḥ | evamādīni tīrthāni pitā mātā tathaiva ca 76| pacyate yatra dharmārthaṃ svayaṃ tatra guruḥ sthitaḥ | sādhvī yatrāsti vai bhāryā tatra tīrthaṃ na saṃśayaḥ 77| yatra dharmaratirnityaṃ vidvānputraḥ pravartate | tatra tasya hi tattīrthaṃ tāraṇāya pratiṣṭhitam 78| ityevamādi tīrthāni rājaveśma tathaiva ca | evamādiṣu tīrtheṣu parvayogādviśeṣataḥ 79| anārādhya hṛṣīkeśaṃ sarvadaṃ sarvadehinām | kopi kvāpi kimapyatra na labheteti niścitam 80| apatyaṃ draviṇaṃ dārāstāraharmyaṃ hayā gajāḥ | sukhāni svargamokṣau ca na dūre haribhaktitaḥ 81| nārāyaṇaḥ paro devaḥ satyarūpo janārdanaḥ | tridhātmānaṃsabhagavānsasarjaparameśvaraḥ 82| rajastamobhyāṃyukto'bhūdrajaḥsatvādhikaṃvibhuḥ | sasarjanābhikamalebrahmāṇaṃkamalāsanam 83| rajasā tamasā juṣṭaṃ sa rudramasṛjadvibhuḥ | satvaṃ rajastamaścaiva tritayaṃ caitaducyate 84| satvena mucyate jaṃtuḥ satvaṃ nārāyaṇātmakam | rajasā satvayuktena bhavecchrīmānyaśodhikaḥ 85| yadvedavākyaṃ dharmasya samuddiśyopasevate | tadrudramiti vikhyātaṃ viśiṣṭaṃ gaditaṃ nṛṇām 86| tena rājā bhavelloke rajasā tamasā punaḥ | yaddhīnaṃ rajasā dharmaṃ kevalaṃ tāmasaṃ ca yat 87| tacca durgatidaṃ nṝṇāmihaloke paratra ca | yo viṣṇuḥ sa svayaṃ brahmā yo brahmā sa svayaṃ haraḥ 88| devāstrayopi yajñe'sminnijyā deveṣu nityaśaḥ | yo bhedaṃ kurute teṣāṃ trayāṇāṃ dvijasattamaḥ 89| sa pāpakārī pāpātmā aniṣṭāṃ gatimāpnuyāt | viṣṇureva paraṃ brahma viṣṇureva jagaddvija 90| tasyāyaṃ mādhavo māsaḥ priyaḥ sarveṣu karmasu | kīrtyate hayamedhādi mahākratuphalapradaḥ 91| tīrthasnāna tapo dāna japa yajñaphalādhikaḥ 92| snānaṃ vibhāte niyamena nadyāmanārataṃ meṣagate ravau ye | kurvaṃti ye'sminnapi viprapūjāṃ maddaṃḍabhājo na hi te bhavaṃti 93| hatvā hatvā kiṃkaraughaṃ puro me luptvā luptvā citraguptasya lekhyam | snātvā snātvā mādhave māsi tīrthe pūrvānpūrvānuddharaṃtīha pāpāt 94| idaṃ bhayacchedakaraṃ na tasmātprakāśanīyaṃ paramaṃ rahasyam | nirvāsaheturnarakālayasya mamādhikārakṣayakāraṇaṃ tat 95| bhāgīrathīnarmadā ca yamunā ca sarasvatī | viśokā ca vitastā ca viṃdhyasyottarataḥ sthitāḥ 96| godāvarī bhīmarathī tuṃgabhadrā ca devikā | tāpī payoṣṇī viṃdhyasya dakṣiṇāstu prakīrtitāḥ 97| dvādaśaitā mahānadyo nityaṃ tenāvagāhitāḥ | vaiśākhe vidhinā snānaṃ nadyāṃ yaḥ prātarācaret 98| sarvāḥ samudragāḥ puṇyāḥ sarve puṇyā nagottamāḥ | sarve cāyatanāḥ puṇyāḥ sarve puṇyā vanāśrayāḥ 99| tenāvagāhitā dṛṣṭāḥ praṇatā bahusevitāḥ | snānamarddhodite sūrye vaiśākhe niyataścaret 100| tasya puṇyaṃ mahīdeva kaścidvaktuṃ na śakyate | yadi vaktrasahasrāṇāṃ sahasrāṇi bhavaṃti hi 101| āyuśca brahmaṇā svalpaṃ yadi syāddvijasattama | tadā mādhavamāsasya phalaṃ kathayituṃ bhavet 102| mahānirayakarṣāgni mādhavo mādhavo yathā | brahmahatyādikaṃ pāpamagamyāgamanādikam 103| kāmākāmakṛtaṃ pāpameti pātakameva ca | upapāparahasyaṃ ca saṃkarīkaraṇaṃ param 104| jātibhraṃśakaraṃ ghoramapātrīkaraṇaṃ tathā | malāvahaṃ prakīrṇaṃ ca vāṅmanaḥ kāya saṃbhavam 105| mādhavo nirdahenmāso vidhinā samupāsitaḥ | kalpakoṭisahasrāṇi kalpakoṭi śatāni ca 106| vasedviṣṇupure śrīmānmādhave yo'rcayeddharim 107| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāhātmye saptanavatitamo'dhyāyaḥ 97|
English translation
The brāhmaṇa said :
1-4. Even a fool knows that a man doing auspicious deeds does not go to hell; in the same way a man engaged in doing sinful deeds does not go to heaven. By those skilful in (good) conduct is obtained the happiness of heaven by means of various sacrifices, and desired vows, gifts, muttering of prayers and truthfulness. Heaven is obtained by sages who have the wealth of knowledge and (good) conduct and who are the masters of the Vedas , due to religious merit and not by means of sacrifices. By a man who is attached to his family, even though having much wealth, much wealth in charity cannot be given without (i.e. unless he has) liberality.
5-9. In Kaliyuga the rites especially like Agnihotra (keeping the sacred fire continuously) are difficult to perform. O lord, the merit due to charity also is thought to be difcult. O you who show what is righteousness and what is non-righteousness, especially tell me that by which pious acts of little exertion religious merit can be stored. So tell me that pious act, the best among all such acts, having done which the entire sin is exhausted, due to which wealth, grains, glory, religious merit, and (span of) life increases, by which there would be intimacy in the mortal world, and heaven would be inexhaustible (i.e. would be obtained permanently), by which actually Nārāyaṇa , causing fearlessness to his devotees would be pleased. Due to his favour desire is on the palm of the hand (i.e. can easily be controlled).
10-13. O Yama , tell me that (rite) by which a fruit greater than that of all sacrifices, penance, gifts, resorting to sacred places, is obtained. If I am to be favoured by you by means of teaching me about religious merit, then please tell me that which is the essence of all pious acts. The wise ones have, after recollecting, narrated the expiations of sins as and when (they are to be taken). O god, it is not possible for men to do each one of them. So if there is (only) one pious act that would remove all sins, then tell it (to me).
Sūta said :
14. Having spoken thus, the best brāhmana, being self-subdued, and desiring to know the subtle moral merit, praised Yama who was Righteousness embodied.
The brāhmaṇa said :
15-23a. Salutation to you, who destroy everything. Salutation to you, O lord of the worlds. Salutation to you of the form of a god, who give (i.e. show) the path to heaven, who are of the nature of the sacred texts; salutation to you, O Dharmarāja . You protect the earth, the go ds, the atmosphere, the heaven, (the worlds like) Mahas , Jana , Tapas , and Satya . So also everything is protected by you. There is no world—immobile or mobile which is devoid of you. The world seized by you instantly perishes. You are the soul of all the beings. You have the nature of goodness. You are the rajas (i.e. passion) of the rājasa people (i.e. people endowed with the quality of rajas or passion). You are the tamas (i.e. the quality of darkness) of the tāmasa ones (i.e. those who are endowed with the quality of darkness). Of the quadrupeds, O god, you are one having four horns and three eyes. You have seven hands; you are bound in three ways; salutation to you, O you of the form of a bull. Righteousness, full of all sacrifices, is the expansion of your body. O lord of the worlds, you are (now) actually seen (by me). O god, my repeated salutations to you. Remaining in the hearts of all you are the observer of religious merit and sins. Therefore, you are the ruler of the beings. O god, you are a donor and a controller. O god, you are the founder of righteousness. On the earth you hold the sceptre. Tell me the well-determined essence of all the meritorious deeds.
Yama said :
23b-29. O brāhmaṇa , I am especially pleased with your eulogy. So also, O best one, you are respectable to me due to your following the practices laid down in the sacred texts. O brāhmaṇa, I, being pleased by your modesty shall tell you the great secret of me, though it should not be told, which I have determined after taking out the essence of all (sacred words), which greatly banishes (i.e. takes out one) from the group of great hells. Those Purāṇas and sacred texts are for (i.e. lead to) the delusion of the mobile and immobile world. Let them speak about that great deity only in their sacred precepts and rites. (But) in the established view of the thinking people Viṣṇu alone is decided to be the lord when (the views of) all sacred texts are put together. Śiva , Brahmā and Viṣṇu—these three only are looked upon as the Trinity . As the lamp is (burning) due to fire, the wick and the oil, in the same way, O brāhmaṇa, Viṣṇu (shines with these). Having devoutly propitiated Viṣṇu, a man should obtain the auspicious Goloka . When Viṣṇu is propitiated, all desires remain on the palm of the hand.
30-32. O brāhmaṇa, of all pious acts giving (gifts) alone is the greatest. Sin perishes by means of giving (gifts), and everything is obtained through giving (gifts). Giving (gifts) is said to be of five types: regularly prescribed, occasional, optional, and the other one is of the nature of prosperity, and the last one is the highest (type of) charity. Something should be carefully given in the morning, in the noon and afternoon. This is said to be regularly prescribed.
33-41. A man, desiring his well-being should not pass a day without (giving gifts). Gift given (by the members) in a family, stands by here or there (i.e. is useful in some way or the other). In him who, being thoughtless, would, through folly eat (all alone) I produce a disease keeping off his enjoyments. That door contented with the deeds (of the inmates), giving great trouble, having gentle breezes (i.e. not fully opened for guests), is tormenting. Those who have not given to brāhmaṇas and gods at the three times (of the day), and who eat (all) alone, have (indeed) committed great sin. I purify them by means of fearful expiations and fasts like those that dry up the bodies etc., O brāhmaṇa. As the shoe-maker would mercilessly cleanse the hide in the bowl by means of whips etc., or would tear open a bad substance, similarly in the form of a physician I purify a sinner by means of proper use of herbs, and by means of astringent, bitter (medicines), hot water (etc.) tormenting him, and in no other way. There is no doubt about this. Before him (i.e. in his presence) others enjoy pleasures as desired by them. What should I do? I am capable. He has not given excellent gifts. In the form of a great disease he would be prohibited (from enjoyments).
42-43a. O brāhmaṇa, the sinners have not with faith and capacity, given the gifts which should be regularly given. I will burn with terrible means, those who have come like that (i.e. without giving gifts).
43b-51. Before (i.e. to) you I shall explain the occasional gifts. That gift which is carefully given when the day of Mahāparvan has come, or when one has reached a sacred place, or on a day like the death-anniversary of a dead ancestor, or in months like Vaiśākha , is called occasional. I shall explain to you the time of an optional gift, which gives fruit, has a vow etc. for its object and which is intended (to have) the desired fruit. A man overcome with a feeling of devotion, gets the fruit like that (gift) (i.e. proper for the gift) due to the purifying (nature) of the gift which is duly said to be harmonious in all its constituents. I shall (now) explain (the gift) called Abhyudaya (i.e. leading to prosperity), which is said to be in the sacrifices etc., so also the rites like the ceremony performed at the birth of a child or thread ceremony or marriage; O brāhmaṇa, the gift of the nature of (i.e. leading to) prosperity is said to consist in careful installation of a flag, (images of) deities in a palace etc. It brings about growth in progeny, and gives enjoyments, glory, and happiness in heaven. And (now) I shall explain the last (kind of) gifts. O best brāhmaṇa, listen. Realising the loss of sex (i.e. sexual desire) and being oppressed by old age, a man should carefully give gifts. He should entertain hope about nothing.
52-58. ‘What will happen to these my sons, wife, relatives, brothers (and sisters) and my friends without me when I die? How shall I again continue to live like a poor man?’ Thinking like this, he, a fool bound by hundreds of bonds of hope due to his (ill) luck only, dies; and then his sons weep. Being oppressed by grief, and with their hearts full of confusion, they do not devise even a small gift at that time. When this time has passed, and when their great grief has gone, they forget (to give) the gift, or through delusion, do not give it. Knowing that the father is dead, the bond of love recedes. O brāhmaṇa, he who is dead, and who is controlled by Yama’s nooses, who is overcome with thirst and hunger, who is very much oppressed by many agonies, is, for a long time, roasted in an awful hell.
59-68. Therefore, there is no doubt, one should give gifts. To whom do the sons and the grandsons belong? To whom, does the wife or the wealth belong? In this world nobody belongs to anybody else. There gifts should be given. O brāhmaṇa, one should according to one’s capacity, give various gifts like a drink, food, tāmbūla , water and gold also. So also garments, a cow, a (piece of) land, an umbrella, vessels etc. in many ways. So also fruits and grants of land. No doubt should be had in this matter. O brāhmaṇa, I shall describe to you the characteristics of holy places. (These are) the holy places: This. Gaṅga that appears (here), holy Sarasvatī , Revā and Yamunā , the river Tāpī , so also Carmaṇvatī , and excellent Sarayū , Veṇī , and Pūraṇā, the destroyer of sins. Other are: Kāverī , Kapilā and Viśalyā , Viśvatāriṇī, (the river) known as Godāvarī , Tuṅgabhadrā and Gaṇḍakī . The river Bhīmarathī is said always to cause fear to sins. Devikā and Kṛṣṇagaṅgā , and other excellent rivers—these become, in many ways, the holy places on auspicious occasions. Rivers, whether they are in a village or in a forest, are everywhere purifying. Rites like a bath, giving gifts should be done there only. O brāhmaṇa, when the name of a holy place is not known, then these words should be uttered: ‘This is a great holy place of Viṣṇu’.
69-73a. There is no doubt that everywhere the (presiding) deity of a holy place is Viṣṇu. One who wants to secure (salvation) should remember the name ‘Nārāyaṇa’ at the holy places. The proper fruit of the holy place is produced merely by Viṣṇu’s name. There is no doubt that a man should give Viṣṇu’s name to those holy places and deities which are not known. All sanctifications are auspicious. An ocean, lakes like Mānasa , springs, small pools etc., so also all small rivers become holy-places due to the name of Viṣṇu (being given to them). The mountains are of the nature of holy places, so also a sacrifice and the sacrificial ground.
73b-81. That (place) where learned brāhmaṇas have remained with eagerness, is alone said to be a very great holy place, removing all sins. Śrāddha , the place where a śrāddha is offered, a temple, a sacrificial ground, the place where the proper sound of (the recital of) Vedas (is heard), where auspicious tales about Viṣṇu (are narrated), one’s own house endowed with religious merit, so also the holy place of cows, a forest where there is the Aśvattha tree, a place where there is a sanctifying dwelling—all these and others are holy places, so also one’s mother and father. There is no doubt that that place where (food) is cooked for moral merit, where the teacher himself stays, where there is a chaste wife, is a holy place. That is his holy place set up for his liberation, where his son, learned and interested in piety (lives). These and others are the holy places, so also the king’s palace. It is certain that at these and other holy places, nobody among all the human beings would obtain anything, anytime, without propitiating Viṣṇu, the giver of everything. Children, wealth, wife, a high mansion, horses, elephants, pleasures, heaven and salvation are not away (from a man) by means of devotion (i.e. when he is devoted) to Viṣṇu.
82-89a. Nārāyaṇa is the highest god; he, Janārdana , is of the nature of truth. That highest lord, dividing himself into three parts, created (everything). The lord became united with Rajas (i.e. activity) and Tamas (i.e. darkness or ignorance). The lord had Rajas and Sattva (i.e. goodness) more (than Tamas). In the lotus in his navel he created Brahmā. The lord created Rudra possessed of Rajas and Tamas. Sattva, Rajas and Tamas (together) are said to be the Trinity. Due to Sattva a being is freed. Sattva is ofthe form of Viṣṇu. A man with Rajas joined with Sattva would be rich and superior due to glory. That which practises the rites by alluding to the Vedic words is known as Rudra (and) is said to be distinctive of men. Due to that a man would be a king in the world, and again due to Rajas and Tamas. Those practices which are bereft of Rajas (i.e. activity) and are only Tāmasa (i.e. done through ignorance), give (i.e. lead) men (to) a difficult situation in this world and in the next world. He who is Viṣṇu, is himself Brahmā, and he who is Brahma is himself Śiva. In the sacrifice all the three gods are present. Worship should daily be offered to the (three) gods.
89b-101. O best brāhmaṇa, he who differentiates among these three, is a sinner, is of a sinful mind, and would have an undesirable mode of existence. O brāhmaṇa, Viṣṇu alone is the highest Brahman . Viṣṇu alone is the world. This month of Vaiśākha is said to be dear to him in (i.e. for) all rites, and gives the fruit of the great sacrifices like the horse-sacrifice. It is excellent for a bath at a holy place, penance, giving (gifts), muttering prayers and sacrifices. O brāhmaṇa, those who, when the Sun has entered Aries, continuously bathe at daybreak in a river, and worship (him) at a holy place, do not get punishment from me. Again and again killing the stream of sins before me, again and again destroying the writing of Citragupta , again and again bathing in the month of Vaiśākha, men emancipate their ancestors from sins. This great secret cuts off fear. Therefore, it is not disclosed. It is the cause of expulsion from the abode of hell and the cause of the end of my authority. Bhāgīrathī , Narmadā , and Yamunā and Sarasvatī, Viśokā and Vitastā are to the north of the Vindhya (mountain). Godāvarī, Bhīmarathī, Tuṅgabhadrā and Devikā, Tāpī and Payoṣṇī are said to be to the south of Vindhya. He who would duly bathe in the morning in (any) river, has plunged into these twelve rivers. All rivers are holy; all excellent mountains are holy; all abodes (of deities) are holy; and resting places in the forests are holy. They are seen to have been plunged into by him, saluted by him, and very much resorted to by him, who, being controlled, would bathe in Vaiśākha where the Sun has half-risen. O brāhmaṇa, his religious merit cannot be described even if one has thousands of thousands mouths.
102-107. O best brāhmaṇa, it would be possible to describe the fruit of Vaiśākha if one would have a long span of life (given) by Brahmā. As Viṣṇu is the fire dragging (one away) from hell, in the same way the month of Vaiśākha, properly observed, would burn sins (committed during) thousands and hundreds of crores of kalpas , like the sin of a brāhmaṇa’s murder, illicit intercourse, sin committed willingly or unwillingly, a secret minor sin, great commingling (of castes), the great sin of loss of caste, so also (giving gift to) an unworthy person, sin causing filth and confusion due to speecḥ, mind and body. He who would worship Viṣṇu in Vaiśākha, would live in Viṣṇu’s city.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14247, revision 336194 (2022-04-19T12:31:07Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365409.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.