Pātāla-khaṇḍa · Chapter 98
Sourceसूत उवाच- एतच्छ्रुत्वा वचस्तस्य धर्मराजस्य भूसुरः । पुनः पप्रच्छ मासस्य माधवस्य विधिं शुभम् १। ब्राह्मण उवाच- धर्मराज महाभाग सम्यग्गुह्यं प्रकाशितम् । माधवस्नानजं पुण्यं नराणां मुक्तिदं परम् २। माधवं माधवे मासि स्नात्वा प्रातः समाहितः । कथं संपूजयेद्देवं कैः पुष्पैस्तद्विधिं वद ३। धर्मराज उवाच- सर्वेषां पत्रजातीनां तुलसी केशवप्रिया । पुष्करादीनि तीर्थानि गंगाद्याः सरितस्तथा ४। वासुदेवादयो देवा वसंति तुलसीदले । सर्वदा सर्वकालेषु तुलसी विष्णुवल्लभा ५। त्यक्त्वा तु मालती पुष्पं मुक्त्वा च सरसीरुहम् । गृहीत्वा तुलसीपत्रं भक्त्या माधवमर्चयेत् ६। तस्य पुण्यफलं वक्तुमलं शेषोऽपि नो भवेत् । अस्नात्वा तुलसीं छित्त्वा देवार्थं पितृकर्मणि ७। तत्सर्वं निष्फलं याति पंचगव्येन शुध्यति । दारिद्र्यदुःखभोगादि पापानि सुबहून्यपि ८। तुलसी हरते क्षिप्रं रोगानिव हरीतकी । तुलसी कृष्णगौराख्या तयाभ्यर्च्य मधुद्विषम् ९। विशेषेण हरेर्भक्तो नरो नारायणो भवेत् । माधवं सकलं मासं तुलस्या योऽर्चयेद्यतः १०। त्रिसंध्यं मधुहंतारं नास्ति तस्य पुनर्भवः । अलाभे पुष्पपत्राणामन्नाद्येनापि पूजयेत् ११। शालितंडुल गोधूमैर्यवैर्वापि हरिं सदा । प्रातः स्नात्वा विधानेन माधवे माधवप्रिये १२। पितृदेवमनुष्यांश्च तर्प्पयेत्सचराचरम् । योऽश्वत्थमूलं वै सिंचेत्तोयेन बहुना सदा १३। कुर्यात्प्रदक्षिणां तं तु सर्वदेवमयं ततः । योऽश्वत्थमर्चयेद्देवमुदकेन समंततः । कुलानामयुतं तेन तारितं स्यान्नसंशयः १४। अलक्ष्मीः कालकर्णी च दुःस्वप्नो दुर्विचिंतितम् । अश्वत्थ तर्प्पणात्तात सर्वदुःखं विलीयते १५। तर्पिताः पितरस्तेन तेन विष्णुः समर्चितः । योऽश्वत्थमर्चयेद्वीरो ग्रहास्तेनैव पूजिताः १६। श्वेताश्वपुष्पाणि तथा शमीं च हुताशनं चंदनमर्कबिंबम् । अश्वत्थवृक्षं च समालभेत ततश्च कुर्यान्निज जातिधर्मान् १७। कंडूयनं च गोग्रासं स्नात्वा पिप्पलतर्प्पणम् । कृत्वा गोविंदपूजां च न स दुर्गतिमाप्नुयात् १८। त्रयोदश्यां चतुर्दश्यां वैशाख्यां च दिनत्रयम् । सर्वाशक्तोपि विधिना नारी वा पुरुषोपि वा १९। पूर्वोक्तनियमैर्युक्तः प्रातः स्नात्वा च शक्तितः । विमुक्तः पातकैः सर्वैः स्वर्गमक्षयमश्नुते २०। वैशाख्यामपि शक्त्या वा भोजयेद्ब्राह्मणान्दश । त्रिरात्रमुत्थितः स्नात्वा सकृच्च प्रयतः शुचिः २१। गौरान्वा यदि वा कृष्णांस्तिलान्क्षौद्रेण संयुतान् । दत्वा द्वादशविप्रेभ्यस्तेनैव स्वस्ति वाचयेत् २२। प्रीयतां धर्मराजो मे पितॄन्देवांश्च तर्प्पयेत् । यावज्जीवकृतं पापं तत्क्षणादेव नश्यति २३। अयुतायुतं च तिष्ठेत्स स्वर्गलोके यथासुखम् । मामेव तु न पश्येत्स पूजितोऽखिल दैवतैः २४। पाकान्नोदक कुंभादि पितृदैवत तुष्टये । त्रयोदश्यां चतुर्दश्यां पूर्णायां च दिनत्रयम् २५। यो दद्याद्भक्तितो विप्र महापापैः प्रमुच्यते । सुवर्णतिलपात्रैस्तु ब्राह्मणाञ्छक्तितोऽन्वहम् २६। तर्प्पयेदुदपात्रैस्तु ब्रह्महत्यां व्यपोहति । वैशाख्यां पौर्णमास्यां च सृष्टाः कमलयोनिना २७। तिला देयाश्च भक्त्या च श्रेयः संतति हेतवे । इहार्थे च पुरावृत्तं तदाकर्णय सुव्रत २८। फलं माधवमासस्य पूर्णायां परमाद्भुतम् । मेषसंक्रममारभ्य तिथयस्त्रिंशदुत्तमाः २९। सर्वयज्ञाधिकाः पुण्याः पुराणेषु प्रकीर्तिताः । विशेषतोऽपि तास्तिस्रः पवित्राः पापिदुर्लभाः ३०। ततोपि पूर्णिमा पुण्या माधवी माधवप्रिया । एषा वाराहकल्पादि तिथिराद्या महाफला ३१। पुरा नारायणेनास्यामादिदैत्यौ विमोहितौ । हिरण्याक्ष मधू विप्र पृथिवी च समुद्धृता ३२। त्रयोदश्यां चतुर्दश्यां पौर्णमास्यामयं विभुः । क्रमादेतत्त्रयं चक्रे शुक्लेऽस्मिन्मासि माधवे ३३। ततः प्रभृति विप्रेंद्र विशेषादेव पूर्णिमा । कल्पादिः पावना ख्याता कर्मणः कल्पसाक्षिणी ३४। येन स्नानं न वैशाखे प्रातर्नियमशालिना । किं तस्य जन्मना विप्र नूनमात्मापकारिणा ३५। त्रयोदश्यां चतुर्दश्यां पौर्णमास्यां विशेषतः । अपिसम्यग्विधानेन नारी वा पुरुषोऽपि च ३६। प्रातः स्नातः सनियमः सर्वपापैः प्रमुच्यते । स्नानदानार्चनश्राद्धक्रियापुण्यादिवर्जिता ३७। यस्यातीता च वैशाखी स नूनं निरयालयः । न वेदेन समं शास्त्रं न तीर्थं गंगया समम् ३८। न दानं जलगोतुल्यं न वैशाखी समा तिथिः । जलधेनुं च यो दद्याद्वैशाख्यां विष्णुतत्परः ३९। त्रयाणामपि देवानां चतुर्थोऽयं विशेषतः । मातृहा पितृहा चैव भ्रूणहा गुरुतल्पगः ४०। जलधेनुं समालोक्य मुच्यते सर्वपातकैः । दशपूर्वान्परान्वंश्यान्नरकात्तारयंतिते ४१। जलधेनुं प्रयच्छंति वैशाख्यां विधिनात्र ये । शर्करा फल तांबूलमुपानत्करपत्रिकाः ४२। प्रयच्छंति द्विजाग्र्येभ्यो धन्यास्ते चात्र कीर्तिताः । मणिकोदककुंभांश्च पक्वान्नं हैमदक्षिणाम् ४३। यः प्रयच्छति वैशाख्यां सोऽश्वमेधफलं लभेत् । अत्राप्युदाहरंतीममितिहासं पुरातनम् ४४। ब्राह्मणस्य च संवादं प्रेतैः सार्द्धं महावने । ब्राह्मणो धनशर्मासीन्मध्यदेशे पुरानघ ४५। कुशाद्यर्थं वनं यातो ददर्शेदमथाद्भुतम् । भीतोऽपश्यदसौ प्रेतान्दुष्टांस्त्रीनति दारुणान् ४६। ऊर्ध्वकेशान्सरक्ताक्षान्कृष्णदंतान्कृशोदरान् । कुर्वतो विविधा रावान्धावतोपि यतस्ततः ४७। तान्दृष्ट्वा भयसंत्रस्तो ब्राह्मणो विद्रुतो जवात् । क्रंदमानास्ततस्तेपि तमेवानु ययुस्तदा ४८। सधर्ष्यमाणस्तैः प्रेतैरुवाच मधुरं वचः । धनशर्मोवाच- के यूयं वः कुतोऽवस्था जातेति निरयोचिता ४९। भयार्त्तमनुकंप्यं मां दुःखितं त्रातुमर्हथ । वैष्णवं बहुभृत्यं च निःस्वं विप्रं वनागतम् ५०। भवतामपि सश्रेयो नूनं दास्यति केशवः । ब्रह्मण्यो भगवान्विष्णुस्तुष्टोमय्यनुकंपया ५१। अतसीपुष्पसंकाशो विष्णुः पीतांबरो हरिः । यस्य श्रवणमात्रेण नाम्नो याति महा तमः ५२। अनादिनिधनो देवः शंख चक्र गदाधरः । अक्षयः पुंडरीकाक्षः प्रेतमोक्षप्रदायकः ५३। यम उवाच- नामश्रवण मात्रेण विष्णोस्ते परितोषिताः । पिशाचाः पुण्यभावस्था दया दाक्षिण्य यंत्रिताः ५४। प्रीणितास्तस्यवचसा तदादिष्टेन नोदिताः । इदमूचुर्द्विजं प्रेताः क्षुत्तृष्णापूरपीडिताः ५५। प्रेता ऊचु- दर्शनेनैव ते विप्र नामश्रवणतो हरेः । भावमन्यमनुप्राप्ता वयं जाता दयालवः ५६। अपाकरोति दुरितं श्रेयश्च योजयत्यपि । यशो विस्तारयत्याशु नूनं वैष्णवसंगमः ५७। रसायनमयी शीता परमानंददायिनी । नानंदयति कं नाम वैष्णवामृतचंद्रिका ५८। अयं कृतघ्न नामास्ति द्वितीयोऽयं विदैवतः । अवैशाखस्तृतीयोऽयं त्रयाणामपि पापकृत् ५९। सदैवानुष्ठितानेन पापेनाति कृतघ्नता । तेनास्य कर्मजं नाम कृतघ्नाख्यं व्यवस्थितम् ६०। सुदास इति नाम्नायं शूद्रो ऽभूत्पूर्वजन्मनि । कृतघ्नस्तेन पापेन प्राप्तोऽवस्थामिमां द्विज ६१। अतिपापिनि धूर्ते च गुरुस्वाम्यहितेऽपि च । निष्कृतिर्विद्यते विप्र कृतघ्ने नास्ति निष्कृतिः ६२। नानानिरयसंघातं शरीरैर्यातना क्षमैः । अनुभूयतांत्ववस्थामंत्यामेतां गतो द्विज ६३। अनेनान्नं सदा भुक्तमकृत्वा देवतार्चनम् । अदत्वा गुरुविप्रेभ्यस्तेनैवायं विदैवतः ६४। अयं दशसहस्राणां ग्रामाणामीश्वरो नृपः । हरिवीर इति ख्यातो नाम्नासीत्पूर्वजन्मनि ६५। रोषाहंकारनास्तिक्यैर्गुर्वाज्ञालंघनोद्यतः । अकृत्वैव महायज्ञान्भुक्तवान्विप्र निंदकः ६६। कर्मणा तेन पापेन महानरकसंकटम् । अनुभूय ततः प्रेतो जातो नाम्ना विदैवतः ६७। अवैशाखस्तृतीयोऽहं त्रयाणामपि पापकृत् । तेन मे कर्मजं नाम ब्राह्मणोऽहं व्यवस्थितः ६८। मध्यदेशे भवं नाम्ना गौतमो गोत्रतोऽप्यहम् । विप्रो वासपुरेवासी यज्वाऽऽसं पूर्वजन्मनि ६९। मया केवलमेवैकं श्रौतमार्गानुसारिणा । उद्दिश्य माधवं देवं न स्नातं मासि माधवे ७०। न दत्तं न हुतं किंचिद्वैशाख्यां चाविशेषतः । नार्चितो मधुहा तत्र तोषिता न मनीषिणः ७१। मणिकोदककुंभैश्च न दानैः पितृदेवताः । तर्पिता न तिला दत्ताः सक्षौद्राः श्रोत्रियेषु च ७२। न पुष्पफलतांबूल चंदन व्यजनांबरैः । विद्वांसो नार्चितास्तत्र पितृदैवततुष्टये ७३। मया नैकापि वैशाखी पूर्णा पूर्णफल प्रदा । स्नानदानक्रियापूजा सुकृतैः परिपालिता ७४। तेन मे वैदिकं कर्म सर्वं चैव तु निष्फलम् । ततोऽवैशाखनामाहं प्रेतो जातोऽस्मि सर्वतः ७५। एतत्ते सर्वमाख्यातं त्रयाणामपि कारणम् । त्वं नो भव समुद्धर्ता पापाद्विप्रोसि वै यतः ७६। विमुक्तं ब्रह्मतीर्थं च साधवः परमं यतः । तारयंति महापापान्निरयेभ्योऽपि संश्रितान् ७७। गंगादि पुण्यतीर्थेषु यो नरः स्नाति सर्वदा । यः करोति सतां संगं तयोः सत्संगमो वरः ७८। अथवा मम पुत्रोऽस्ति धनशर्मेति विश्रुतः । तं गत्वा बोधय स्वामिन्नस्मदर्थे कृतोद्यमः ७९। कार्ये समुद्यमं कृत्वा परेषां समुपस्थिते । पुष्कलं फलमाप्नोति यज्ञदानक्रियाधिकम् ८०। यम उवाच- प्रेतवाक्यं तदाकर्ण्य धनशर्माति दुःखितः । स तं जनकमाज्ञाय पतितं निरये निजम् ८१। आत्मानमभितो निंदन्निदं वचनमब्रवीत् । धनशर्मोवाच- अहं तव सुतः स्वामिन्गौतमस्य निरर्थकः ८२। यस्तु पुत्रो न निस्तारं पितुः कुर्यादतंद्रितः । आत्मानं पावयेन्नासावदाता द्रव्यवानिति ८३। धर्मो हि गहनो ज्ञेयः प्रयत्नेनापि धीमता । यथा मम पिता च त्वमिमां प्राप्तोसि दुर्गतिम् ८४। यदा च सुखसंतानं न मत्तः प्राप्तवानसि । लोकयोः सुखसंताने तथा स तनयो मतः ८५। द्वौ गुरू पुरुषस्येह पिता माता च धर्मतः । तयोरपि पिता श्रेयान्बीजप्राधान्यदर्शनात् ८६। किं करोमि क्व गच्छामि कथं तातगतिस्तव । धर्मतत्त्वं न जानामि संश्रयामि भवद्वचः ८७। प्रेत उवाच- शृणु पुत्र वचः सत्यं भाविनोऽर्थस्य मे बलात् । अथ पुण्येन केनापि भवित्री सुगतिर्मम ८८। मया श्रौतानि कर्माणि कुर्वता किल गर्वतः । अनादृतं गुरुवचो गुरुस्तत्रावमानितः ८९। गुरूणामपमानेन प्रहर्षक्रोधविस्मयैः । पुण्यानि क्षयमायांति यशांसीव हि दुर्नयैः ९०। पौराणिक विधानेन कर्म श्रौताविरोधि यत् । केवलं वैदिकं कर्म कृतमज्ञानतो मया ९१। पापेंधन दवज्वाला पापद्रुमकुठारिका । कृता नैकापि वैशाखी विधिना पुत्र पूर्णिमा ९२। अव्रता यस्य वैशाखी सोऽवैशाखो भवेन्नरः । दशजन्मानि च ततस्तिर्यग्योनिषु जायते ९३। चिरं भुक्त्वा दुःखमंते प्रेतः पर्यायतो भवेत् । लभते मानुषं जन्म कथंचिदपि दुर्लभम् ९४। उपायं ते वदिष्यामि प्रेतमोक्षकरं परम् । श्रुतवान्यदहंपूर्वजन्मनिस्वगुरोर्मुखात् ९५। गच्छ पुत्र गृहं स्नात्वा यमुनायां विधानतः । अद्यतः सर्वगतिदा कल्पाद्या साप्युपागता । पश्चिमेऽहनि वैशाखी पितृदेवार्चने हिता ९६। पानीयमप्यत्र तिलैर्विमिश्रं सहोदकुंभान्नफलानि भक्त्या । दद्यात्पितृभ्यो भवतीह दत्तं श्राद्धं सदा तेन समा सहस्रम् ९७। वैशाख्यां पौर्णमास्यां यो भोजयेद्भूमिदेवताः । सिक्थेसिक्थे भवेत्तृप्तिः पितॄणां युगसंख्यया ९८। वैशाख्यां विधिना स्नात्वा भोजयेद्ब्राह्मणान्दश । पायसं सर्वपापेभ्यो मुच्यते नात्र संशयः ९९। गौरान्वा यदि वा कृष्णांस्तिलान्क्षौद्रेण संयुतान् । दत्वा दशभ्यो विप्रेभ्यस्तेनैव स्वस्ति वाचयेत् १००। प्रीयतां धर्मराजेति पितॄन्देवांश्च तर्पयेत् । यावज्जीवकृतं पापं तत्क्षणादेव नश्यति १०१। वैशाख्यां पौर्णमास्यां च सृष्टाः कमलयोनिना । तिला देयाश्च भक्त्या च स्पृश्याः सर्वांगतो द्विज १०२। यस्तिलैर्यवसम्मिश्रैः स्नाति सर्वांगतस्तदा । तस्य ब्रह्मा च धर्मोऽत्र ददाति वरमीप्सितम् १०३। प्रीतये धर्मराजस्य यो दद्यादुदकुंभकान् । सप्तसप्त कुलं तेन तारितं स्यान्न संशयः १०४। त्रयोदश्यां चतुर्दश्यां पूर्णायां भक्तितत्परः । स्नात्वा जप्त्वा तथा हुत्वा दत्वा संपूज्य माधवम् १०५। यत्फलं जायते पुत्र तदस्माकं प्रयच्छ भोः । नैतौ परिचितौ प्रेतौ हित्वा स्वर्गतिमाश्रये १०६। एतयोरपिपापस्य ह्यं तोयं समुपस्थितः । यम उवाच- तथेत्युक्त्वा गतः सर्वं ततश्चक्रे स वै द्विजः १०७। प्रीतः परमया भक्त्या वैशाख्यां स्नानदानकृत् । स्नातः समुदितो भक्त्या प्राप्य माधवपूर्णिमाम् १०८। दत्वा बहूनि दानानि तेभ्यः पुण्यं ददौ पृथक् । तत्क्षणादेव ते सर्वे विमानस्था दिवं ययुः १०९। तत्पुण्यदानयोगेन मुदिता द्विजसत्तम । धनशर्मापि विप्रेंद्र श्रुःतिस्मृतिपुराणवित् ११० । भुक्त्वा भोगांश्चिरं कालं ब्रह्मलोकमवाप्तवान् । एषा पुण्यतमा तस्माद्वैशाखी विश्वपावनी १११। कथ्यते तु मया विप्र समासेनातिगौरवात् ११२। धन्यास्त एव कृतिनश्च त एव जाता लोके त एव पुरुषाः पुरुषार्थभाजः । ये माधवे मधुनिषूदनमर्चयंति प्रातर्निमज्ज्य नियमेन विशुद्धचित्ताः ११३। यो माधवे मासि नरः प्रभाते स्नातः समाराधयते रमेशम् । यमैरुपेतो नियमैरशेषैर्वृतोऽपि नूनं स निहंति पापम् ११४। तैरेवकालो विजितस्त एव नरेषु धन्या विगतैनसस्ते । त एव गर्भे न विशंति भूयो मज्जंति ये माधवमासि युक्ताः ११५। स माधवो गर्जति यज्ञयोगात्तपः क्रिया दानविधान योगात् । यस्मिन्कृतं मासि कथंचिदल्पं पुण्यं पुनः स्यादिह कल्पतुल्यम् ११६। मज्जतो हि मनुजस्य माधवे माधवार्चनकृते दिनोदये । तामसोपि जलबिंदुसंगमादंगमावहति पावनं यतः ११७। तानि देहमधिरुह्य देहिनस्तावदेव विचरंत्यघानि च । यावदेति न स माधवाह्वयः श्रीरमारमणवल्लभो विराट् ११९। मेरुमंदरतुल्यानि पापान्युग्राण्यनेकशः । दहते माधवो मासः स्नातो माधववल्लभः १२०। इदं संक्षेपतः प्रोक्तं मया तेऽनुग्रहाद्द्विज । वैशाखस्नानमाहात्म्यं श्रोतुः पापक्षयं करम् १२१। यस्तु श्रोष्यति भक्त्यैनमितिहासं मयोदितम् । सोऽपि पापविनिर्मुक्तो न मामालोकयिष्यति १२२। ब्रह्महत्यादि पापानि बहुशोऽपि कृतान्यपि । वैशाखस्य विधानेन तानि नश्यंति निश्चितम् १२३। त्रिंशत्पूर्वान्परांस्त्रिंशत्त्रिंशच्चैव परावरान् । वैशाखे विधिना स्नातो नरकादुद्धरेत्पितॄन् १२४। एकतः सर्वतीर्थानि सर्वेयज्ञाः सदक्षिणाः । एकतो माधवो मासो नियमादनुपालितः १२५। यतो भगवतस्तस्य हरेरुत्कृष्टकर्मणः । प्रियोऽसौ माधवोमासः सर्वेभ्यः प्रवरोऽधिकः १२६। संशयं नो विधेहीति महीदेव कथंचन । वैशाखं प्रति वै मासं समासाद्यन्मयोदितम् १२७। इहार्थे यत्पुरावृत्तं तदाकर्णय चाद्भुतम् । अनाख्येयमपीदं ते कथयिष्ये कथानकम् १२८। इति श्रीपद्मपुराणे पातालखंडे वैशाखमाहात्म्ये अष्टनवतितमोऽध्यायः ९८।
sūta uvāca- etacchrutvā vacastasya dharmarājasya bhūsuraḥ | punaḥ papraccha māsasya mādhavasya vidhiṃ śubham 1| brāhmaṇa uvāca- dharmarāja mahābhāga samyagguhyaṃ prakāśitam | mādhavasnānajaṃ puṇyaṃ narāṇāṃ muktidaṃ param 2| mādhavaṃ mādhave māsi snātvā prātaḥ samāhitaḥ | kathaṃ saṃpūjayeddevaṃ kaiḥ puṣpaistadvidhiṃ vada 3| dharmarāja uvāca- sarveṣāṃ patrajātīnāṃ tulasī keśavapriyā | puṣkarādīni tīrthāni gaṃgādyāḥ saritastathā 4| vāsudevādayo devā vasaṃti tulasīdale | sarvadā sarvakāleṣu tulasī viṣṇuvallabhā 5| tyaktvā tu mālatī puṣpaṃ muktvā ca sarasīruham | gṛhītvā tulasīpatraṃ bhaktyā mādhavamarcayet 6| tasya puṇyaphalaṃ vaktumalaṃ śeṣo'pi no bhavet | asnātvā tulasīṃ chittvā devārthaṃ pitṛkarmaṇi 7| tatsarvaṃ niṣphalaṃ yāti paṃcagavyena śudhyati | dāridryaduḥkhabhogādi pāpāni subahūnyapi 8| tulasī harate kṣipraṃ rogāniva harītakī | tulasī kṛṣṇagaurākhyā tayābhyarcya madhudviṣam 9| viśeṣeṇa harerbhakto naro nārāyaṇo bhavet | mādhavaṃ sakalaṃ māsaṃ tulasyā yo'rcayedyataḥ 10| trisaṃdhyaṃ madhuhaṃtāraṃ nāsti tasya punarbhavaḥ | alābhe puṣpapatrāṇāmannādyenāpi pūjayet 11| śālitaṃḍula godhūmairyavairvāpi hariṃ sadā | prātaḥ snātvā vidhānena mādhave mādhavapriye 12| pitṛdevamanuṣyāṃśca tarppayetsacarācaram | yo'śvatthamūlaṃ vai siṃcettoyena bahunā sadā 13| kuryātpradakṣiṇāṃ taṃ tu sarvadevamayaṃ tataḥ | yo'śvatthamarcayeddevamudakena samaṃtataḥ | kulānāmayutaṃ tena tāritaṃ syānnasaṃśayaḥ 14| alakṣmīḥ kālakarṇī ca duḥsvapno durviciṃtitam | aśvattha tarppaṇāttāta sarvaduḥkhaṃ vilīyate 15| tarpitāḥ pitarastena tena viṣṇuḥ samarcitaḥ | yo'śvatthamarcayedvīro grahāstenaiva pūjitāḥ 16| śvetāśvapuṣpāṇi tathā śamīṃ ca hutāśanaṃ caṃdanamarkabiṃbam | aśvatthavṛkṣaṃ ca samālabheta tataśca kuryānnija jātidharmān 17| kaṃḍūyanaṃ ca gogrāsaṃ snātvā pippalatarppaṇam | kṛtvā goviṃdapūjāṃ ca na sa durgatimāpnuyāt 18| trayodaśyāṃ caturdaśyāṃ vaiśākhyāṃ ca dinatrayam | sarvāśaktopi vidhinā nārī vā puruṣopi vā 19| pūrvoktaniyamairyuktaḥ prātaḥ snātvā ca śaktitaḥ | vimuktaḥ pātakaiḥ sarvaiḥ svargamakṣayamaśnute 20| vaiśākhyāmapi śaktyā vā bhojayedbrāhmaṇāndaśa | trirātramutthitaḥ snātvā sakṛcca prayataḥ śuciḥ 21| gaurānvā yadi vā kṛṣṇāṃstilānkṣaudreṇa saṃyutān | datvā dvādaśaviprebhyastenaiva svasti vācayet 22| prīyatāṃ dharmarājo me pitṝndevāṃśca tarppayet | yāvajjīvakṛtaṃ pāpaṃ tatkṣaṇādeva naśyati 23| ayutāyutaṃ ca tiṣṭhetsa svargaloke yathāsukham | māmeva tu na paśyetsa pūjito'khila daivataiḥ 24| pākānnodaka kuṃbhādi pitṛdaivata tuṣṭaye | trayodaśyāṃ caturdaśyāṃ pūrṇāyāṃ ca dinatrayam 25| yo dadyādbhaktito vipra mahāpāpaiḥ pramucyate | suvarṇatilapātraistu brāhmaṇāñchaktito'nvaham 26| tarppayedudapātraistu brahmahatyāṃ vyapohati | vaiśākhyāṃ paurṇamāsyāṃ ca sṛṣṭāḥ kamalayoninā 27| tilā deyāśca bhaktyā ca śreyaḥ saṃtati hetave | ihārthe ca purāvṛttaṃ tadākarṇaya suvrata 28| phalaṃ mādhavamāsasya pūrṇāyāṃ paramādbhutam | meṣasaṃkramamārabhya tithayastriṃśaduttamāḥ 29| sarvayajñādhikāḥ puṇyāḥ purāṇeṣu prakīrtitāḥ | viśeṣato'pi tāstisraḥ pavitrāḥ pāpidurlabhāḥ 30| tatopi pūrṇimā puṇyā mādhavī mādhavapriyā | eṣā vārāhakalpādi tithirādyā mahāphalā 31| purā nārāyaṇenāsyāmādidaityau vimohitau | hiraṇyākṣa madhū vipra pṛthivī ca samuddhṛtā 32| trayodaśyāṃ caturdaśyāṃ paurṇamāsyāmayaṃ vibhuḥ | kramādetattrayaṃ cakre śukle'sminmāsi mādhave 33| tataḥ prabhṛti vipreṃdra viśeṣādeva pūrṇimā | kalpādiḥ pāvanā khyātā karmaṇaḥ kalpasākṣiṇī 34| yena snānaṃ na vaiśākhe prātarniyamaśālinā | kiṃ tasya janmanā vipra nūnamātmāpakāriṇā 35| trayodaśyāṃ caturdaśyāṃ paurṇamāsyāṃ viśeṣataḥ | apisamyagvidhānena nārī vā puruṣo'pi ca 36| prātaḥ snātaḥ saniyamaḥ sarvapāpaiḥ pramucyate | snānadānārcanaśrāddhakriyāpuṇyādivarjitā 37| yasyātītā ca vaiśākhī sa nūnaṃ nirayālayaḥ | na vedena samaṃ śāstraṃ na tīrthaṃ gaṃgayā samam 38| na dānaṃ jalagotulyaṃ na vaiśākhī samā tithiḥ | jaladhenuṃ ca yo dadyādvaiśākhyāṃ viṣṇutatparaḥ 39| trayāṇāmapi devānāṃ caturtho'yaṃ viśeṣataḥ | mātṛhā pitṛhā caiva bhrūṇahā gurutalpagaḥ 40| jaladhenuṃ samālokya mucyate sarvapātakaiḥ | daśapūrvānparānvaṃśyānnarakāttārayaṃtite 41| jaladhenuṃ prayacchaṃti vaiśākhyāṃ vidhinātra ye | śarkarā phala tāṃbūlamupānatkarapatrikāḥ 42| prayacchaṃti dvijāgryebhyo dhanyāste cātra kīrtitāḥ | maṇikodakakuṃbhāṃśca pakvānnaṃ haimadakṣiṇām 43| yaḥ prayacchati vaiśākhyāṃ so'śvamedhaphalaṃ labhet | atrāpyudāharaṃtīmamitihāsaṃ purātanam 44| brāhmaṇasya ca saṃvādaṃ pretaiḥ sārddhaṃ mahāvane | brāhmaṇo dhanaśarmāsīnmadhyadeśe purānagha 45| kuśādyarthaṃ vanaṃ yāto dadarśedamathādbhutam | bhīto'paśyadasau pretānduṣṭāṃstrīnati dāruṇān 46| ūrdhvakeśānsaraktākṣānkṛṣṇadaṃtānkṛśodarān | kurvato vividhā rāvāndhāvatopi yatastataḥ 47| tāndṛṣṭvā bhayasaṃtrasto brāhmaṇo vidruto javāt | kraṃdamānāstatastepi tamevānu yayustadā 48| sadharṣyamāṇastaiḥ pretairuvāca madhuraṃ vacaḥ | dhanaśarmovāca- ke yūyaṃ vaḥ kuto'vasthā jāteti nirayocitā 49| bhayārttamanukaṃpyaṃ māṃ duḥkhitaṃ trātumarhatha | vaiṣṇavaṃ bahubhṛtyaṃ ca niḥsvaṃ vipraṃ vanāgatam 50| bhavatāmapi saśreyo nūnaṃ dāsyati keśavaḥ | brahmaṇyo bhagavānviṣṇustuṣṭomayyanukaṃpayā 51| atasīpuṣpasaṃkāśo viṣṇuḥ pītāṃbaro hariḥ | yasya śravaṇamātreṇa nāmno yāti mahā tamaḥ 52| anādinidhano devaḥ śaṃkha cakra gadādharaḥ | akṣayaḥ puṃḍarīkākṣaḥ pretamokṣapradāyakaḥ 53| yama uvāca- nāmaśravaṇa mātreṇa viṣṇoste paritoṣitāḥ | piśācāḥ puṇyabhāvasthā dayā dākṣiṇya yaṃtritāḥ 54| prīṇitāstasyavacasā tadādiṣṭena noditāḥ | idamūcurdvijaṃ pretāḥ kṣuttṛṣṇāpūrapīḍitāḥ 55| pretā ūcu- darśanenaiva te vipra nāmaśravaṇato hareḥ | bhāvamanyamanuprāptā vayaṃ jātā dayālavaḥ 56| apākaroti duritaṃ śreyaśca yojayatyapi | yaśo vistārayatyāśu nūnaṃ vaiṣṇavasaṃgamaḥ 57| rasāyanamayī śītā paramānaṃdadāyinī | nānaṃdayati kaṃ nāma vaiṣṇavāmṛtacaṃdrikā 58| ayaṃ kṛtaghna nāmāsti dvitīyo'yaṃ vidaivataḥ | avaiśākhastṛtīyo'yaṃ trayāṇāmapi pāpakṛt 59| sadaivānuṣṭhitānena pāpenāti kṛtaghnatā | tenāsya karmajaṃ nāma kṛtaghnākhyaṃ vyavasthitam 60| sudāsa iti nāmnāyaṃ śūdro 'bhūtpūrvajanmani | kṛtaghnastena pāpena prāpto'vasthāmimāṃ dvija 61| atipāpini dhūrte ca gurusvāmyahite'pi ca | niṣkṛtirvidyate vipra kṛtaghne nāsti niṣkṛtiḥ 62| nānānirayasaṃghātaṃ śarīrairyātanā kṣamaiḥ | anubhūyatāṃtvavasthāmaṃtyāmetāṃ gato dvija 63| anenānnaṃ sadā bhuktamakṛtvā devatārcanam | adatvā guruviprebhyastenaivāyaṃ vidaivataḥ 64| ayaṃ daśasahasrāṇāṃ grāmāṇāmīśvaro nṛpaḥ | harivīra iti khyāto nāmnāsītpūrvajanmani 65| roṣāhaṃkāranāstikyairgurvājñālaṃghanodyataḥ | akṛtvaiva mahāyajñānbhuktavānvipra niṃdakaḥ 66| karmaṇā tena pāpena mahānarakasaṃkaṭam | anubhūya tataḥ preto jāto nāmnā vidaivataḥ 67| avaiśākhastṛtīyo'haṃ trayāṇāmapi pāpakṛt | tena me karmajaṃ nāma brāhmaṇo'haṃ vyavasthitaḥ 68| madhyadeśe bhavaṃ nāmnā gautamo gotrato'pyaham | vipro vāsapurevāsī yajvā''saṃ pūrvajanmani 69| mayā kevalamevaikaṃ śrautamārgānusāriṇā | uddiśya mādhavaṃ devaṃ na snātaṃ māsi mādhave 70| na dattaṃ na hutaṃ kiṃcidvaiśākhyāṃ cāviśeṣataḥ | nārcito madhuhā tatra toṣitā na manīṣiṇaḥ 71| maṇikodakakuṃbhaiśca na dānaiḥ pitṛdevatāḥ | tarpitā na tilā dattāḥ sakṣaudrāḥ śrotriyeṣu ca 72| na puṣpaphalatāṃbūla caṃdana vyajanāṃbaraiḥ | vidvāṃso nārcitāstatra pitṛdaivatatuṣṭaye 73| mayā naikāpi vaiśākhī pūrṇā pūrṇaphala pradā | snānadānakriyāpūjā sukṛtaiḥ paripālitā 74| tena me vaidikaṃ karma sarvaṃ caiva tu niṣphalam | tato'vaiśākhanāmāhaṃ preto jāto'smi sarvataḥ 75| etatte sarvamākhyātaṃ trayāṇāmapi kāraṇam | tvaṃ no bhava samuddhartā pāpādviprosi vai yataḥ 76| vimuktaṃ brahmatīrthaṃ ca sādhavaḥ paramaṃ yataḥ | tārayaṃti mahāpāpānnirayebhyo'pi saṃśritān 77| gaṃgādi puṇyatīrtheṣu yo naraḥ snāti sarvadā | yaḥ karoti satāṃ saṃgaṃ tayoḥ satsaṃgamo varaḥ 78| athavā mama putro'sti dhanaśarmeti viśrutaḥ | taṃ gatvā bodhaya svāminnasmadarthe kṛtodyamaḥ 79| kārye samudyamaṃ kṛtvā pareṣāṃ samupasthite | puṣkalaṃ phalamāpnoti yajñadānakriyādhikam 80| yama uvāca- pretavākyaṃ tadākarṇya dhanaśarmāti duḥkhitaḥ | sa taṃ janakamājñāya patitaṃ niraye nijam 81| ātmānamabhito niṃdannidaṃ vacanamabravīt | dhanaśarmovāca- ahaṃ tava sutaḥ svāmingautamasya nirarthakaḥ 82| yastu putro na nistāraṃ pituḥ kuryādataṃdritaḥ | ātmānaṃ pāvayennāsāvadātā dravyavāniti 83| dharmo hi gahano jñeyaḥ prayatnenāpi dhīmatā | yathā mama pitā ca tvamimāṃ prāptosi durgatim 84| yadā ca sukhasaṃtānaṃ na mattaḥ prāptavānasi | lokayoḥ sukhasaṃtāne tathā sa tanayo mataḥ 85| dvau gurū puruṣasyeha pitā mātā ca dharmataḥ | tayorapi pitā śreyānbījaprādhānyadarśanāt 86| kiṃ karomi kva gacchāmi kathaṃ tātagatistava | dharmatattvaṃ na jānāmi saṃśrayāmi bhavadvacaḥ 87| preta uvāca- śṛṇu putra vacaḥ satyaṃ bhāvino'rthasya me balāt | atha puṇyena kenāpi bhavitrī sugatirmama 88| mayā śrautāni karmāṇi kurvatā kila garvataḥ | anādṛtaṃ guruvaco gurustatrāvamānitaḥ 89| gurūṇāmapamānena praharṣakrodhavismayaiḥ | puṇyāni kṣayamāyāṃti yaśāṃsīva hi durnayaiḥ 90| paurāṇika vidhānena karma śrautāvirodhi yat | kevalaṃ vaidikaṃ karma kṛtamajñānato mayā 91| pāpeṃdhana davajvālā pāpadrumakuṭhārikā | kṛtā naikāpi vaiśākhī vidhinā putra pūrṇimā 92| avratā yasya vaiśākhī so'vaiśākho bhavennaraḥ | daśajanmāni ca tatastiryagyoniṣu jāyate 93| ciraṃ bhuktvā duḥkhamaṃte pretaḥ paryāyato bhavet | labhate mānuṣaṃ janma kathaṃcidapi durlabham 94| upāyaṃ te vadiṣyāmi pretamokṣakaraṃ param | śrutavānyadahaṃpūrvajanmanisvagurormukhāt 95| gaccha putra gṛhaṃ snātvā yamunāyāṃ vidhānataḥ | adyataḥ sarvagatidā kalpādyā sāpyupāgatā | paścime'hani vaiśākhī pitṛdevārcane hitā 96| pānīyamapyatra tilairvimiśraṃ sahodakuṃbhānnaphalāni bhaktyā | dadyātpitṛbhyo bhavatīha dattaṃ śrāddhaṃ sadā tena samā sahasram 97| vaiśākhyāṃ paurṇamāsyāṃ yo bhojayedbhūmidevatāḥ | sikthesikthe bhavettṛptiḥ pitṝṇāṃ yugasaṃkhyayā 98| vaiśākhyāṃ vidhinā snātvā bhojayedbrāhmaṇāndaśa | pāyasaṃ sarvapāpebhyo mucyate nātra saṃśayaḥ 99| gaurānvā yadi vā kṛṣṇāṃstilānkṣaudreṇa saṃyutān | datvā daśabhyo viprebhyastenaiva svasti vācayet 100| prīyatāṃ dharmarājeti pitṝndevāṃśca tarpayet | yāvajjīvakṛtaṃ pāpaṃ tatkṣaṇādeva naśyati 101| vaiśākhyāṃ paurṇamāsyāṃ ca sṛṣṭāḥ kamalayoninā | tilā deyāśca bhaktyā ca spṛśyāḥ sarvāṃgato dvija 102| yastilairyavasammiśraiḥ snāti sarvāṃgatastadā | tasya brahmā ca dharmo'tra dadāti varamīpsitam 103| prītaye dharmarājasya yo dadyādudakuṃbhakān | saptasapta kulaṃ tena tāritaṃ syānna saṃśayaḥ 104| trayodaśyāṃ caturdaśyāṃ pūrṇāyāṃ bhaktitatparaḥ | snātvā japtvā tathā hutvā datvā saṃpūjya mādhavam 105| yatphalaṃ jāyate putra tadasmākaṃ prayaccha bhoḥ | naitau paricitau pretau hitvā svargatimāśraye 106| etayorapipāpasya hyaṃ toyaṃ samupasthitaḥ | yama uvāca- tathetyuktvā gataḥ sarvaṃ tataścakre sa vai dvijaḥ 107| prītaḥ paramayā bhaktyā vaiśākhyāṃ snānadānakṛt | snātaḥ samudito bhaktyā prāpya mādhavapūrṇimām 108| datvā bahūni dānāni tebhyaḥ puṇyaṃ dadau pṛthak | tatkṣaṇādeva te sarve vimānasthā divaṃ yayuḥ 109| tatpuṇyadānayogena muditā dvijasattama | dhanaśarmāpi vipreṃdra śruḥtismṛtipurāṇavit 110 | bhuktvā bhogāṃściraṃ kālaṃ brahmalokamavāptavān | eṣā puṇyatamā tasmādvaiśākhī viśvapāvanī 111| kathyate tu mayā vipra samāsenātigauravāt 112| dhanyāsta eva kṛtinaśca ta eva jātā loke ta eva puruṣāḥ puruṣārthabhājaḥ | ye mādhave madhuniṣūdanamarcayaṃti prātarnimajjya niyamena viśuddhacittāḥ 113| yo mādhave māsi naraḥ prabhāte snātaḥ samārādhayate rameśam | yamairupeto niyamairaśeṣairvṛto'pi nūnaṃ sa nihaṃti pāpam 114| tairevakālo vijitasta eva nareṣu dhanyā vigatainasaste | ta eva garbhe na viśaṃti bhūyo majjaṃti ye mādhavamāsi yuktāḥ 115| sa mādhavo garjati yajñayogāttapaḥ kriyā dānavidhāna yogāt | yasminkṛtaṃ māsi kathaṃcidalpaṃ puṇyaṃ punaḥ syādiha kalpatulyam 116| majjato hi manujasya mādhave mādhavārcanakṛte dinodaye | tāmasopi jalabiṃdusaṃgamādaṃgamāvahati pāvanaṃ yataḥ 117| tāni dehamadhiruhya dehinastāvadeva vicaraṃtyaghāni ca | yāvadeti na sa mādhavāhvayaḥ śrīramāramaṇavallabho virāṭ 119| merumaṃdaratulyāni pāpānyugrāṇyanekaśaḥ | dahate mādhavo māsaḥ snāto mādhavavallabhaḥ 120| idaṃ saṃkṣepataḥ proktaṃ mayā te'nugrahāddvija | vaiśākhasnānamāhātmyaṃ śrotuḥ pāpakṣayaṃ karam 121| yastu śroṣyati bhaktyainamitihāsaṃ mayoditam | so'pi pāpavinirmukto na māmālokayiṣyati 122| brahmahatyādi pāpāni bahuśo'pi kṛtānyapi | vaiśākhasya vidhānena tāni naśyaṃti niścitam 123| triṃśatpūrvānparāṃstriṃśattriṃśaccaiva parāvarān | vaiśākhe vidhinā snāto narakāduddharetpitṝn 124| ekataḥ sarvatīrthāni sarveyajñāḥ sadakṣiṇāḥ | ekato mādhavo māso niyamādanupālitaḥ 125| yato bhagavatastasya harerutkṛṣṭakarmaṇaḥ | priyo'sau mādhavomāsaḥ sarvebhyaḥ pravaro'dhikaḥ 126| saṃśayaṃ no vidhehīti mahīdeva kathaṃcana | vaiśākhaṃ prati vai māsaṃ samāsādyanmayoditam 127| ihārthe yatpurāvṛttaṃ tadākarṇaya cādbhutam | anākhyeyamapīdaṃ te kathayiṣye kathānakam 128| iti śrīpadmapurāṇe pātālakhaṃḍe vaiśākhamāhātmye aṣṭanavatitamo'dhyāyaḥ 98|
English translation
Sūta said :
1-3. Having heard these words of that Dharmarāja (i.e. Yama ), the brāhmaṇa again asked him about the auspicious rite of Vaiśākha .
The brāhmaṇa said :
O magnanimous Dharmarāja, you have properly disclosed the secret of the religious merit due to a bath in Vaiśākha which gives salvation to men, and is great. Tell me the manner in which a man, being calm and having bathed in the morning, should worship the god ( Viṣṇu ) and with which flowers in the month of Vaiśākha.
Dharmarāja (i.e. Yama) said :
4-11a. Of all kinds of leaves Tulasī is dear to Viṣṇu. Holy places like Puṣkara , so also rivers like Gaṅgā and gods like Viṣṇu live in the leaf of Tulasī. Always and at all times Tulasī is dear to Viṣṇu. Leaving the flower of jasmine and abandoning a lotus, and taking a Tulasī leaf a man should devoutly worship Viṣṇu. Even Śeṣa would not be able to describe the fruit of the religious merit due to it. All that—plucking a Tulasī leaf in honour of a deity or for a rite in honour of the dead ancestors without bathing—becomes fruitless. (Such a man) becomes pure by (drinking) the five products of a cow. As yellow myrobalan removes diseases, so Tulasī quickly removes very many sins like poverty and experiencing calamities. A man, a devotee of Viṣṇu, who especially worships Viṣṇu with (leaves of) Tulasī called Kṛṣṇagaurā, would become Viṣṇu. He who, being restrained, would worship (Viṣṇu) the killer of Madhu at three times of the day during the entire month of Vaiśākha, has no rebirth.
11b-17. A man should always worship Viṣṇu even with food etc. if flowers and leaves are not available, or with rice grains or wheat. He should gratify, after bathing in the morning, with proper rites deities, dead ancestors and men along with the mobile and the immobile. He who always would sprinkle profuse water at the root of the Aśvattha (tree), and would go round it full of all gods, or he who would worship with water god Aśvattha on all sides, has liberated a myriad (members of) his family. There is no doubt about it. All griefs like poverty, misfortune, bad dreams and bad thoughts melt away by gratifying Aśvattha, O dear one. He, the hero, who would worship Aśvattha has gratified his dead ancestors, has worshipped Viṣṇu; he alone has worshipped the Planets. He should touch white flowers, so also śamī (leaves), fire, sandal, Sun’s orb and Aśvattha tree, and then should perform the duties of his caste.
18-21a. After scratching (the body of a cow), giving a morsel to a cow, after having bathed and gratified a pippala , and having worshipped Viṣṇu, he would not face misfortune. A woman or a man, though quite weak, who, observing rules already stated, bathes according to her or his capacity in the morning for the three days of Vaiśākha—the thirteenth, the fourteenth (of the bright half) and the full-moon day, gets free from all sins and obtains inexhaustible heaven (i.e. obtains heaven eternally).
21b-26a. If a man, being restrained and pure, gets up on the three nights (i.e. the days, viz. the twelfth, the thirteenth and the full-moon day), and feeds, according to his capacity, ten brāhmaṇas , and, offering white or black sesamum seeds with water to twelve brāhmaṇas, would perform a solemn observance saying ‘May Dharmarāja be pleased with me’, and would gratify the dead ancestors and gods, (then) the sin committed by him during his life perishes at that moment only. He would happily stay in heaven a myriad after a myriad (years). He, honoured by all deities, would not see me only. O brāhmaṇa, he who, to gratify the dead ancestors and deities, devoutly gives cooked food, jars full of water etc. on the three days, viz. the thirteenth, the fourteenth (days of the bright half) and the full-moon day, is freed from great sins.
26b-28a. He who, every day, would gratify brāhmaṇas with golden vessels full of sesamum seeds and water, destroys (the sin of) the murder of a brāhmaṇa. The sesamum seeds created by Brahmā should be given on the full-moon day of Vaisākha with devotion, for the good of the children.
28b-31. In this matter, listen to an old account, O you of a good vow. The fruit of the month of Vaiśākha is very wonderful (when a gift is given) on the full-moon day (of that month). Thirty days begining with (the Sun’s) passing through Aries are excellent. They are said to be superior to all sacrifices and holy. Especially (holy) are the three days (viz. the thirteenth, fourteenth the full-moon day) which are to be secured with a difficulty by sinners. The full-moon day of Vaiśākha is still more holy and is dear to Viṣṇu. This day is the day of the beginning of the period of the duration of the world called Vārāhakalpa .
32-36a. Formerly on this day Nārāyaṇa (i.e. Viṣṇu) killed these two pre-eminent demons— Hiraṇyākṣa and Madhu, and lifted up the earth. This lord performed these three (feats) only on the thirteenth, fourteenth and the full-moon day, in the bright half of the month of Vaiśakha. Since then, O best brāhmaṇa, due to the speciality, this full-moon day, the beginning of the period of the duration of the world, is called purifying and the proper witness of the feat. O brāhmaṇa, what is the use of the life of him, indeed harming himself, who, controlling himself, has not bathed in the morning in Vaiśākha?
36b-38a. A woman or a man who restraining herself or himself, has, according to proper rites, bathed in the morning on the thirteenth and fourteenth, and especially on the full-moon day of Vaiśākha, is freed from all sins. He who has passed the full-moon day of Vaiśākha. without bath, gifts, worship, śrāddha , or (other acts of) merit, has indeed hell as his abode.
38b-44a. There is no other sacred treatise like the Veda ; there is no other holy place like Gaṅgā; there is no other gift like a cow or water; and there is no other day like the full-moon day ofVaiśākha. He who being solely devoted to Viṣṇu, gives a cow with water (to a brāhmaṇa) on the full-moon day of Vaiśākha, is especially the fourth of (i.e. in addition to) the three gods. A man who has killed his mother or father, or who causes abortion, or who violates his teacher’s bed (i.e. his wife), gets free from all sins on seeing a cow along with water. Those who, in this earth, give a cow along with water according to the proper rite (to a brāhmaṇa) on the full-moon day of Vaiśākha, liberate ten earlier and ten later members of the family. Those who give to the best brāahmaṇas sugar, fruits, tāmbūla , shoes and documents, are declared to be fortunate in this world. He who gives jars with gems and water, cooked food, and golden presents on the full-moon day of Vaiśākha, would obtain the fruit of a horse-sacrifice.
44b-49a. Here also they relate an old account, and the conversation of a brāhmaṇa with ghosts in a great forest. O sinless one, formerly there lived a brāhmaṇa Dhanaśarman by name. When he had gone to the forest for (collecting) kuśa , he saw a wonder. He who was frightened, saw three wicked and very awful ghosts whose hair was raised, whose eyes were red, whose teeth were black, who were emaciated, who were making various sounds, and were running here and there. Seeing them, the brāhmaṇa, afflicted with fear, speedily ran away. They too, crying, went after him at that time. Being overpowered by the ghosts, he spoke sweet words (to them).
Dhanaśarman said :
49b-53. Who are you? Due to what have you been reduced to this condition suitable for hell? Please protect me, afflicted with fear, fit to be pitied, afflicted, a devotee of Viṣṇu, very much, frightened, a poor brāhmaṇa who has come to the forest. That Viṣṇu, the lord, Brahmaṇya , Keśava pleased with you through compassion towards me, will give you felicity. That Viṣṇu is like the hemp -flower, has put on a yellow garment, and by merely hearing his name great darkness goes (away). The god is without origin and death, holds a conch, a disc and a mace. He is endless; his eyes are like lotuses; he gives salvation to the dead.
Yama said :
54-55. The goblins were pleased by merely hearing the name of Viṣṇu. They lived in religious merit. They were controlled by compassion and generosity. They were pleased by his words and were impelled by his direction. The goblins, afflicted with the flood of hunger and thirst, said these (words) to the brāhmaṇa:
The goblins said :
56-64. O brāhmaṇa, on seeing you and on hearing the name of Viṣṇu, we have reached another condition. We have become kind. Indeed the union with the good removes sin, and joins (a man) with virtue, and quickly spreads fame. Whom does the moonlight of the nectar of a devotee of Viṣṇu, which is full of the elixir of life, and which gives great delight, not give joy? This is named Kṛtaghna . This second one is Vidaivata . This third one is Avaiśākha , who is the (most) sinful of the three. This sinful one always practised ingratitude. Therefore, his name is fixed as Kṛtaghna due to his (ungrateful) actions. This Kṛtaghna was a śūdra named Sudāsa in the former existence. Due to that sin (of ingratitude) he has reached this condition. There is an expiation for a very great sinner, a rogue, or for one who acts malevolently to his teacher or master; but there is no expiation for an ungrateful person. O brāhmaṇa, having experienced (i.e. lived in) groups of many hells with bodies enduring torments. he has come to this stage. Without worshipping the deities, so also without giving to the teacher and brāhmaṇas, he ate food all alone. Therefore, he is (called) Vidaivata.
65-76a. This one known by the name Harivīra in the former existence, was the king of ten thousand villages. Through anger, egotism and atheism, he was always bent upon violating his teacher’s orders. He who censured brahmaṇas , ate without offering the (five) great sacrifices. Due to that sinful act, he, having experienced the great peril of hell, was then born as a ghost called Vidaivata. I am the third one, Avaiśākha by name. I am (most) sinful of the Gautama family, known by the same name. I lived in Viprovāsapura, and was a sacrificer in the former existence. I who follow the path as laid down in the Vedic texts, did not bathe in honour of Viṣṇu in the month of Vaiśakha. I did not give (any gift), or did not offer any oblation, especially on the full-moon day of Vaiśākha. During that month I did not worship (Viṣṇu) the killer of (the demon) Madhu. Nor did I please the learned men. I also did not gratify dead ancestors and deities with the gifts of jars containing water; and I did not offer sesamum seeds with water to learned brāhmaṇas. In that month I did not honour, in order to gratify the dead ancestors and deities with flowers, fruits, tāmbūla, sandal, fans and garments. Not a single full-moon day of Vaiśakha, giving complete fruit, did I (even) observe by good deeds like a bath, giving gifts or worshipping (Viṣṇu). Therefore, all my deeds done according to the Vedic texts have become fruitless. Then I totally became a ghost named Avaiśākha. I have fully told you this cause of (the turning into ghosts of) all the three of us.
76b-80. (Please) be our emancipator from (our) sin, since you are a restrained brāhmaṇa. O brāhmaṇa, brāhmaṇas, auspicious due to having done good deeds, are superior to holy places. They liberate great sinners even though they have resorted to (i.e. fallen into) hells. Between the two, viz. the man who always bathes at the holy places like Gaṅgā and the man who keeps the company of the good—he who has the company of the good, is better. Or, you who are exerting for us, (please) go to my son, well-known as Dhanaśarman, and inform him, O lord. He, who exerts when some work of others has come up, obtains much more fruit than obtained by sacrifices or giving gifts.
Yama said :
81-82a. Having heard those words of the ghost, Dhanaśarman was extremely pained. Having recognised him to be his father, fallen into hell, he entirely censured himself, and said these words.
Dhanaśarman said :
82b-87. O lord, I am the useless son of you—of Gautama. That son who would not carefully liberate his father, would not purify himself, or being ricḥ, would not give (gifts, is useless). Even an intelligent person has to note carefully that religious merit s difficult (to understand), as you who are my father, have reached this misfortune. You have not secured continuous happiness from me. He, due to whom continuous happiness is obtained in both worlds is called a son due to that. According to law, a man has two teachers in this world—his father and his mother. Of the two also, the father is superior as his superiority due to his (depositing the) seed is seen. What should I do? Where should I go? O father, how (i.e. what would be) your condition? I do not know the true nature of propriety. I depend upon your words.
The ghost said :
88-96. O son, listen to my true words. Due to the force of future interest, I shall have bliss as a result of some religious merit. I who was performing the rites as laid down in the scriptures arrogantly, dishonoured the words of my teacher; (and thus) I insulted my teacher. Due to the teacher’s insult, and the man’s great delight, anger or pride, the religious merit perishes, like glory due to bad conduct. A rite which is not against the Vedic rites (should be performed) according to the rules laid down in the Purāṇas . (But) through ignorance I performed only the Vedic rites. O son, I never duly observed even a single full-moon day of Vaiśākha, which is a flame like that of the wild fire for the fuel of sins, and an axe for the tree of sins. That man who does not observethe vow of the full-moon day of Vaiśākha, would be Avaiśākha. After that for ten existences he is born in the stocks of animals. Then in course of time he would become a ghost in the end. He somehow gets the human existence which is hard to get. I shall tell you a great means which brings about the liberation of a ghost; I had heard this in my former existence from the mouth of my own teacher. O son, go home and bathe duly in Yamunā . That full-moon day of Vaiśākha, the beginning of kalpa , and the giver of all good conditions, has come today. The full-moon day is beneficial for the worship of the dead ancestors and the deities in the later part of the day. A man should devoutly give on this day even water mixed with sesamum seeds, with water jars and food, to the dead ancestors.
97-103. That śrāddha offered here (i.e. on this day) lasts for a thousand years. He who feeds brāhmaṇas on the full-moon day of Vaiśākha, has his dead ancestors satisfied with each ball of rice for a life time. Having duly bathed on the full-moon day of Vaiśākha, one should feed ten brāhmaṇas with milk. There is no doubt that by (doing) that he gets freed from all sins. Having given white or black sesamum seeds along with water, he should invoke their blessings. Saying, ‘May Dharmarāja be pleased’, he should gratify his dead ancestors and deities. Just at that moment only the sin that he has committed throughout his life, perishes. The sesamum seeds created by Brahma should be offered (to a brāhmaṇa) with devotion on the full-moon day of Vaiśākha and should be applied to the entire body, O brāhmaṇa. To him who bathes with sesamum seeds mixed with barley grains (applied) to the entire body, O brāhmaṇa, Brahmā gives a desired boon, so also does Dharma .
104-114. He who gives, to please Dharmarāja, water-jars, there is no doubt that he has liberated seven (members before) him and seven (after him of his family). O son, give us that fruit which is produced by devoutly bathing, muttering (prayers), offering oblations, giving gifts and worshipping (Viṣṇu) on the thirteenth, the fourteenth and on the full-moon day (of Vaiśākha). Abandoning these two ghosts I shall resort to a position in the heaven; for, the end of the sin of these two has also come by.
Yama said :
Saying ‘All right’ he left. Then the brāhmaṇa took a bath and gave gifts very much devoutly on the full-moon day of Vaiśākha. Having devoutly bathed and being very much pleased, he, when the full-moon day ofVaiśākha arrived, gave many gifts and gave them separately for his religious merit. Just at that moment only, they, seated in an aeroplane, went to heaven. O best brāhmaṇa, they were pleased with his having given his religious merit to them. The best brāhmaṇa Dhanaśarman also, who knew the sacred texts, the law-codes and the Purāṇas enjoyed many pleasures for a long time and obtained Brahmā’s heaven. Therefore, with great regard (for you), I describe in brief this most meritorious full-moon day of Vaiśākha, which purifies all. Those men who, of a pure heart, bathe duly in the morning in the month of Vaiśākha, and worship (Viṣṇu) the destroyer of Madhu, are alone fortunate, blessed and they alone are born in the world as men having a purpose. The man who, having bathed in the morning, worships (Viṣṇu) the lord of Rāma (i.e. Lakṣmī ), and is endowed with (i.e. observes) all controls and restraints, indeed destroys his sin.
115-128. Those who, being controlled, bathe in the month of Vaiśākha have alone overcome death; are alone fortunate among men; they alone are free from sins; they alone do not enter (a mother’s) womb (i.e. are not reborn). That month of Vaiśākha, even a small meritorious act alone in which would be equal to (merit done in) a day of Brahma, roars with sacrifices and austerities and giving of gifts. Even the quality of viciousness of a man who bathes and worships Viṣṇu at sunrise in the month of Vaiśākha, tends to make his body pure due to his contact with a drop of water. Till that Virāṭ , Viṣṇu, the dear lord of Ramā (i.e. Lakṣmī) does not arrive, sins, having got upon a man’s body move there. The steps which a man puts for going to a holy place in the month of Vaiśākha, again become equal to horse-sacrifices, due to recollection of Śrī Mādhava (i.e. Viṣṇu) and by reciting his name. The month of Vaiśākha, dear to Viṣṇu, burns, when a (daily) bath is taken during it, many grave sins like (the mountains) Meru and Mandara . O brāhmaṇa, to favour you, I have, in brief, told you this greatness of the month of Vaiśākha, which destroys the sins of the listener. He too, who will devoutly listen to this account narrated by me, will be free from sins and will not see me. The many sins like the murder of a brāhmaṇa committed (by a man), definitely perish by performing the rites (narrated above) in Vaiśākha. A man who has duly bathed during Vaiśākha would liberate thirty former, thirty later dead ancestors, so also thirty far and near ancestors. On one side are all holy places and sacrifices with presents, and on the other side is the month of Vaiśākha (in) which (the vows are) properly observed. Since this month of Vaiśākha is very dear to that lord Viṣṇu of excellent deeds, it is superior to all (sacrifice etc.). O lord of the earth, having got what I told about the month of Vaiśākha, do not entertain any doubt whatsoever. In this matter listen to a wonderful, old account. Thougḥ the account should not be told (to anyone), I shall tell it to you.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43981, revision 353439 (2022-10-06T02:29:09Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365410.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.