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Pātāla-khaṇḍa · Chapter 99

Chapter 99

Unit 394 of 693Pātāla-khaṇḍa · Chapter 99Pātāla-khaṇḍa · Chapter 991 source entries

Pātāla-khaṇḍa · Chapter 99

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यम उवाच- बभूव भूपतिः पूर्वं ख्यातो नाम्ना महीरथः । पूर्वपुण्यफलावाप्त प्रभूतैश्वर्यसंपदः १। केवलं कामकलना ललना ललितस्थितः । तदेकव्यसनासक्तिर्न धर्मार्थ व्यवस्थितः २। मंत्रिणि न्यस्य राज्यश्रीर्बुभुजे विषयान्नृपः । स कामिनी सहचरो राज्यकार्यपराङ्मुखः ३। न प्रजा न धनं धर्मं नार्थं कार्यं च पश्यति । केवलं कामिनीकेलि कलनोचितवासनः ४। अथ कालेन महता पुरोधास्तस्य कश्यपः । वचः प्रोवाच तं धर्म्यमिति चेतस्यचिंतयत् ५। न वारयति यो मोहादधर्मान्नृपतिं गुरुः । सोपि तत्पापभुक्तस्माद्बोधनीयः पुरोधसा ६। बोधितोऽप्यवजानाति स चेद्वाक्यं पुरोधसः । पुरोधास्तत्र निर्दोषो राजा स्यात्सर्वदोषभाक् ७। शृणु राजन्मम गुरोर्वचो धर्मार्थसंहितम् । अभिन्नार्थमुपेतार्थमिच्छारागादि वर्जितम् ८। अयमेव परो धर्मो यद्गुरोर्वचसि स्थितिः । गुर्वाज्ञायालवो राज्ञामायुः श्री सौख्यवर्द्धनः ९। न विप्रास्तर्पिता दानैर्विष्णुर्नाराधितस्त्वया । न व्रतं न तपः किंचिन्न तीर्थं हि कृतं त्वया १०। हरिनाम त्वया कामवशगेन न चिंतितम् । हा त्वया भीरुसंगत्या न विद्वत्संगतिः कृता ११। स्मरचामरवाहिन्यो वल्लभाः कस्य न प्रियाः । किंतु ताः पवनोल्लोलकदलीदलवच्चलाः १२। तरंगतरलैरर्थैर्भोगैर्भ्रूभंगभंगुरैः । मुहूर्तपेयैस्तारुण्यैर्न तृप्यंते महाशयाः १३। किं विद्यया च तपसा किं त्यागेन नयेन वा । किं विविक्तेन मनसा स्त्रीभिर्यस्य हृतं मनः १४। एक एव सुहृद्धर्मो निधनेष्वनुयाति यः । सर्वमन्यच्छरीरेण समं नाशं गमिष्यति १५। धर्मं शनैः संचिनुयाद्वल्मीकमिव पुत्तिकाः । धर्मेण हि सहायेन तमस्तरति दुस्तरम् १६। अनिलोल्लासितोत्ताल जलकल्लोल चंचलम् । किं न जानासि राजेंद्र नृणां जीवित विभ्रमम् १७। विनयो रत्नमुकुटः सत्यधर्मौ च कुंडले । त्यागश्च कंकणो येषां किं तेषां जडमंडनैः १८। मृतं शरीरमुत्सृज्य काष्ठलोष्टसमं भुवि । विमुखा बांधवा यांति धर्मस्तमनुगच्छति १९। गम्यमानेषु सर्वेषु क्षीयमाणे तथायुषि । जीविते लुप्यमाने च किमुत्थाय न धावसि २०। कुटुंबं पुत्रदारादि शरीरं द्रव्यसंचयः । पारक्यमध्रुवं किंतु स्वीये सुकृतदुष्कृते २१। यदा सर्वं परित्यज्य गंतव्यमवशेन ते । अनर्थे किं प्रसक्तस्त्वं स्वधर्मं नानुतिष्ठसि २२। अविश्राममनालंबमपाथेयमदेशिकम् । मृतः कांतारमध्वानं कथमेको गमिष्यसि २३। न हि त्वां प्रस्थितं कश्चित्पृष्ठतोऽनुगमिष्यति । सुकृतं दुष्कृतं च त्वां यास्यंतमनुयास्यति २४। श्रुतिस्मृत्युदितं कर्म कुलदेशोचितं हितम् । धर्ममूलं निषेवस्व सदाचारमतंद्रितः २५। परित्यजेदर्थकामौ स्यातां चेद्धर्मवर्जितौ । धर्मेण प्राप्यते सर्वमर्थकामादिकं सुखम् २६। इंद्रियाणां जयं योगं समातिष्ठेद्दिवानिशम् । जितेंद्रियो हि शक्नोति पथि स्थापयितुं प्रजाः २७। अतिप्रगल्भ ललना कटाक्ष चपलाश्रियः । विनये प्रणिधानेन चिरं तिष्ठंति भूभुजाम् २८। कामदर्पादिशीलानामविचारित कारिणाम् । आयुषा सह नश्यंति संपदो मूढचेतसाम् २९। भूतिभिर्नष्टदृष्टाभिर्नृत्यंते न महाशयाः । नागताभिर्न याताभिर्नदीभिश्चीयतेंबुधिः ३०। व्यसनस्य च मृत्योश्च व्यसनं कष्टमुच्यते । व्यसन्यधोधो व्रजति स्वर्गाम्यव्यसनी नृपः ३१। व्यसनानि दुरंतानि कामजानि विशेषतः । त्यज तस्मान्महाराज कामं धर्मविरोधिनम् ३२। जडानामविवेकानामसुराणां दुरात्मनाम् । भाग्यभोग्यानि राज्यानि संत्यनीतिमतामपि ३३। नैव स्थिराणि तानीह दुरितैरनुसेवितैः । विलीयंते यथा वह्निसंसर्गेणेंधनानि च ३४। गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा । न विचारपरं चेतो यस्यासौ मृत एव सः ३५। उपदेष्टा श्रुतवतां गुरुरित्युच्यते यतः । किंतु त्वासन्नविपदामुपदेशाः शिरोरुहाः ३६। विषयज्वरमुत्सृज्य समया स्वस्थया धिया । युक्त्या च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ३७। अशुभाच्चलितं याति शुभं तस्मादपीतरम् । जंतोश्चित्तं च शिशुवत्तस्मात्तच्चालयेद्बलात् ३८। उपधार्य मतिं राजन्वृद्धानां धर्मदर्शिनाम् । नियच्छेत्परया बुद्ध्या चित्तमुत्पथगामि यत् ३९। न धनान्युपकुर्वंति न मित्राणि न बांधवाः । न हस्तपादचलनं न देशांतरसंगतम् ४०। न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयः । केवलं तन्मनस्कस्य जपेनासाद्यते पदम् ४१। विषये वर्तमानस्य तस्माच्चित्तस्य संयमे । यत्नं कुर्याद्बुधो राजन्ध्रुवं यंतेव वाजिनाम् ४२। तत्तत्कुर्याद्यतो राजन्भवता येन वंचितः । मुनिभिश्च फलैस्तैस्तैरतोप्याकर्णयाधुना ४३। मुह्यतापि मनुष्येण प्रष्टव्याः सुहृदो बुधाः । ते च पृष्टा यथा ब्रूयुस्तत्कर्त्तव्यं यथोचितम् ४४। सर्वोपायेन कर्त्तव्यो निग्रहः कामकोपयोः । श्रेयोऽर्थिना यतस्तौ हि श्रेयोघातार्थमुद्यतौ ४५। कामो हि बलवान्राजञ्छरीरस्थो रिपुर्महान् । न तस्य वशगो भूयाज्जनः श्रेयोभिलाषुकः ४६। यः कामो देवदेवेन पुरा तेनैव शूलिना । ललाटवह्निना दग्धः कृतोनंग इति स्थितिः ४७। यदा वांछत्यसौ नारीं निहंतुं समनोभवः । पुंसां कायं समाश्रित्य स्वरूपं दर्शयत्यसौ ४८। चिंत्यमानस्य वै पुंसो नार्या रूपं पुनःपुनः । तमदृष्टं समाश्रित्य नरमुन्मादयत्यसौ ४९। तथैवोन्मादयत्येष योषिदंगं न संशयः । स्मरः संस्मरणान्नाम जातं तस्य ततो नृप ५०। यादृशस्तादृशो रंगो वस्त्रं वीरसमाश्रयेत् । आत्मतेजः प्रकाशात्सोऽश्रुधारा पेयतां व्रजेत् ५१। नार्यारूपं समारुह्य धीरं तमपि मोहयेत् । पुरुषं तु समाश्रित्य द्रावयत्येष योषितम् ५२। स एव सहजो राजन्नशरीरी शरीरगः । शरीरकस्यापि विभो कथं पापं विधीयते ५३। यं प्राप्यातिपवित्राणि पंचगव्यहवींषि च । अशुचित्वं क्षणं यांति कोऽन्य स्यादशुचिस्ततः ५४। जिघ्रन्नपि स्वदुर्गंधं पश्यन्नपि मलं स्वकम् । न विरज्यति लोकोऽयं पीडयन्नपि नासिकाम् ५५। हृद्यान्नमन्नपानानि यं प्राप्य सुरभीणि च । अशुचित्वं प्रयांत्याशु कोऽन्यस्यादशुचिस्ततः ५६। यस्योदरगतं चान्नं स्वं हि रूपं परित्यजेत् । कृमिमिश्रममेध्यत्वं शीघ्रं प्रज्ञायते किल ५७। तथापि देहे भूपाल निजरूपं परित्यजेत् । शुनतां याति वै पश्चात्कृमिदुर्गंधिसंकुले ५८। जायंते तत्र वै यूकाः कृमयो वा न संशयः । सकृमिः कुरुते स्फोटं कंडूश्च परिदारुणः ५९। व्यथामुत्पादयेद्भूयः सर्वांगं परिचालयेत् । नखाग्रैर्घृष्यमाणा सा कंडूः शांता प्रजायते ६०। तद्वत्सुखं भवत्येव सुरतस्य न संशयः । भुंजत्येवं रसान्मर्त्यः सुभक्षान्पिबते पुनः ६१। तत्रस्थं पचते वह्निरपाने पातयेन्मलम् । सारभूतो रसस्तत्र उद्रिक्तस्तु प्रजायते ६२। निर्मलः शुद्धवीर्यस्तु ब्रह्मस्थानं प्रयाति च । आकृष्टः स समानेन नीतस्तेनापि वायुना ६३। स्थानं न लभते वीर्यं चंचलत्वेन वर्तते । प्राणिनां हि कपालेषु कृमयः संति पंच वै ६४। द्वावेतौ कर्णमूले तु नेत्रस्थाने ततः पुनः । कनिष्ठांगुलिमानेन रक्तपुच्छाश्च भूपते ६५। नवनीतस्य वर्णेन कृष्णपुच्छा न संशयः । तेषां नामानि भद्रं ते मत्तो निगदतः शृणु ६६। पिङ्गली शृंगली नाम द्वौ कृमी कर्णमूलयोः । शृंगली जंगली चान्यौ नेत्रयोरंतरस्थितौ ६७। कृमीणां शतपंचाशत्तादृग्भूता न संशयः । ललाटांतः स्थिताः सर्वे राजिकायाः प्रमाणतः ६८। कपालरोगिणः सर्वे कुर्वंति न संशयः । अन्यमेवं प्रवक्ष्यामि प्राजापत्यो महाकृमिः ६९। सतंडुलप्रमाणेन तद्वद्वर्णेन संशयः । केशद्वयं मुखे तस्य विद्यते शृणु भूपते ७०। प्राणिनां संक्षयाबुद्धिस्तत्क्षणाद्धि न संशयः । स्वस्थाने संस्थितस्यापि प्राजापत्यस्य वै मुखे ७१। तद्वीर्यं रसरूपेण पतते नात्र संशयः । सुखेन पिबते वीर्यं तेन मत्तः प्रजायते ७२। तालुस्थानं प्रभेद्यैव चंचलत्वेन वर्त्तते । इडा च पिंगला नाडी सुषुम्ना तत्र संस्थिताः ७३। स्वबलेनापि तस्यैव कंपिता नाडिका क्षणम् । कामकंडूर्भवेद्राजन्सर्वेषां प्राणिनां किल ७४। नरस्य स्फुटते लिगं नार्या योनिश्च भूपते । स्त्रीनरौ च प्रमत्तौ तौ गच्छतः संगमं ततः ७५। कायेन कायं संघृष्य मैथुनेन हि जायते । क्षणमात्रं सुखं तत्र पुनः कंडूश्च तादृशी ७६। सर्वत्र दृश्यते वीर भाव एवंविधः किल । विरसः परिपाकोऽयं विषयस्य न संशयः ७७। धर्म एव पुनः श्रेयान्विधिना समनुष्ठितः । धैर्यमालंब्य च ततो धर्ममेव समाचर ७८। श्वास एष चपलः क्षणमध्ये यो गतागत शतानि विधत्ते । जीवितं तनुभृतां तदधीनं कः समाचरति धर्मविलंबम् ७९। दशमीमपि यातस्य चेतो नाद्यापि भूपते । विषयेभ्यो निषिद्धेभ्यो हाहा न विरमेच्चलम् ८०। न जातुकामः कामानामुपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्द्धते ८१। पुंश्चल्यापहृतं चित्तं कश्चान्यो मोचितुं क्षमः । आत्मारामेश्वरमृते भगवंतं च माधवम् ८२। तस्मात्सर्वं निष्फलत्वं प्रयातं कामकश्मलात् । वयस्तेऽप्यधुना भूप समाचर हितं निजम् ८३। वदाम्यहं तव नृपहितं सर्वोत्तमोत्तमम् । पुरोहितो यतस्तेऽहं सदसत्कर्मभागपि ८४। एकतः सर्वपुण्यानि पापनाशाय पापिनाम् । एकतो माधवे मासो माधवस्यप्रियः सदा ८५। ब्रह्महत्या सुरापानं स्तेयं गुर्वंगनागमः । महांति पातकान्येव कीर्तितानि मुनीश्वरैः ८६। तत्र यन्मनसा काये व्रतेनापि कृतं नरैः । नाशयेन्माधवो मासः सर्वं पापतमो महत् ८७। दिवाकर इव ध्वांतं नाशयेन्नृपसर्वशः । तथा श्री माधवोमासस्तमाचर विधानतः ८८। आजन्मनोऽपि विहितानि महांति राजन्घोराणि तानि दुरितानि विहाय मर्त्याः । वैशाखमासविहिताचरणप्रभाव पुण्येन ते हरिपुरं मुदिता लभंते ८९। यद्येकमपि वैशाखमाचरंति विधानतः । भावतः पापिनोऽप्यंते प्रयांति हरिमंदिरम् ९०। तस्मात्त्वमपि राजेंद्र मासेऽस्मिन्माधवेधुना । प्रातःस्नात्वा विधानेन समर्चय मधुद्विषम् ९१। तंडुलस्य यथा चर्म यथा ताम्रस्य कालिमा । नश्यंति क्रियया वीर पुरुषस्य तथा मलः ९२। जीवस्य तंडुलस्येव सहजोऽपि मलो महान् । नश्यत्येव न संदेहस्तस्मात्कर्मोदितं कुरु ९३।

yama uvāca- babhūva bhūpatiḥ pūrvaṃ khyāto nāmnā mahīrathaḥ | pūrvapuṇyaphalāvāpta prabhūtaiśvaryasaṃpadaḥ 1| kevalaṃ kāmakalanā lalanā lalitasthitaḥ | tadekavyasanāsaktirna dharmārtha vyavasthitaḥ 2| maṃtriṇi nyasya rājyaśrīrbubhuje viṣayānnṛpaḥ | sa kāminī sahacaro rājyakāryaparāṅmukhaḥ 3| na prajā na dhanaṃ dharmaṃ nārthaṃ kāryaṃ ca paśyati | kevalaṃ kāminīkeli kalanocitavāsanaḥ 4| atha kālena mahatā purodhāstasya kaśyapaḥ | vacaḥ provāca taṃ dharmyamiti cetasyaciṃtayat 5| na vārayati yo mohādadharmānnṛpatiṃ guruḥ | sopi tatpāpabhuktasmādbodhanīyaḥ purodhasā 6| bodhito'pyavajānāti sa cedvākyaṃ purodhasaḥ | purodhāstatra nirdoṣo rājā syātsarvadoṣabhāk 7| śṛṇu rājanmama gurorvaco dharmārthasaṃhitam | abhinnārthamupetārthamicchārāgādi varjitam 8| ayameva paro dharmo yadgurorvacasi sthitiḥ | gurvājñāyālavo rājñāmāyuḥ śrī saukhyavarddhanaḥ 9| na viprāstarpitā dānairviṣṇurnārādhitastvayā | na vrataṃ na tapaḥ kiṃcinna tīrthaṃ hi kṛtaṃ tvayā 10| harināma tvayā kāmavaśagena na ciṃtitam | hā tvayā bhīrusaṃgatyā na vidvatsaṃgatiḥ kṛtā 11| smaracāmaravāhinyo vallabhāḥ kasya na priyāḥ | kiṃtu tāḥ pavanollolakadalīdalavaccalāḥ 12| taraṃgataralairarthairbhogairbhrūbhaṃgabhaṃguraiḥ | muhūrtapeyaistāruṇyairna tṛpyaṃte mahāśayāḥ 13| kiṃ vidyayā ca tapasā kiṃ tyāgena nayena vā | kiṃ viviktena manasā strībhiryasya hṛtaṃ manaḥ 14| eka eva suhṛddharmo nidhaneṣvanuyāti yaḥ | sarvamanyaccharīreṇa samaṃ nāśaṃ gamiṣyati 15| dharmaṃ śanaiḥ saṃcinuyādvalmīkamiva puttikāḥ | dharmeṇa hi sahāyena tamastarati dustaram 16| anilollāsitottāla jalakallola caṃcalam | kiṃ na jānāsi rājeṃdra nṛṇāṃ jīvita vibhramam 17| vinayo ratnamukuṭaḥ satyadharmau ca kuṃḍale | tyāgaśca kaṃkaṇo yeṣāṃ kiṃ teṣāṃ jaḍamaṃḍanaiḥ 18| mṛtaṃ śarīramutsṛjya kāṣṭhaloṣṭasamaṃ bhuvi | vimukhā bāṃdhavā yāṃti dharmastamanugacchati 19| gamyamāneṣu sarveṣu kṣīyamāṇe tathāyuṣi | jīvite lupyamāne ca kimutthāya na dhāvasi 20| kuṭuṃbaṃ putradārādi śarīraṃ dravyasaṃcayaḥ | pārakyamadhruvaṃ kiṃtu svīye sukṛtaduṣkṛte 21| yadā sarvaṃ parityajya gaṃtavyamavaśena te | anarthe kiṃ prasaktastvaṃ svadharmaṃ nānutiṣṭhasi 22| aviśrāmamanālaṃbamapātheyamadeśikam | mṛtaḥ kāṃtāramadhvānaṃ kathameko gamiṣyasi 23| na hi tvāṃ prasthitaṃ kaścitpṛṣṭhato'nugamiṣyati | sukṛtaṃ duṣkṛtaṃ ca tvāṃ yāsyaṃtamanuyāsyati 24| śrutismṛtyuditaṃ karma kuladeśocitaṃ hitam | dharmamūlaṃ niṣevasva sadācāramataṃdritaḥ 25| parityajedarthakāmau syātāṃ ceddharmavarjitau | dharmeṇa prāpyate sarvamarthakāmādikaṃ sukham 26| iṃdriyāṇāṃ jayaṃ yogaṃ samātiṣṭheddivāniśam | jiteṃdriyo hi śaknoti pathi sthāpayituṃ prajāḥ 27| atipragalbha lalanā kaṭākṣa capalāśriyaḥ | vinaye praṇidhānena ciraṃ tiṣṭhaṃti bhūbhujām 28| kāmadarpādiśīlānāmavicārita kāriṇām | āyuṣā saha naśyaṃti saṃpado mūḍhacetasām 29| bhūtibhirnaṣṭadṛṣṭābhirnṛtyaṃte na mahāśayāḥ | nāgatābhirna yātābhirnadībhiścīyateṃbudhiḥ 30| vyasanasya ca mṛtyośca vyasanaṃ kaṣṭamucyate | vyasanyadhodho vrajati svargāmyavyasanī nṛpaḥ 31| vyasanāni duraṃtāni kāmajāni viśeṣataḥ | tyaja tasmānmahārāja kāmaṃ dharmavirodhinam 32| jaḍānāmavivekānāmasurāṇāṃ durātmanām | bhāgyabhogyāni rājyāni saṃtyanītimatāmapi 33| naiva sthirāṇi tānīha duritairanusevitaiḥ | vilīyaṃte yathā vahnisaṃsargeṇeṃdhanāni ca 34| gacchatastiṣṭhato vāpi jāgrataḥ svapato'pi vā | na vicāraparaṃ ceto yasyāsau mṛta eva saḥ 35| upadeṣṭā śrutavatāṃ gururityucyate yataḥ | kiṃtu tvāsannavipadāmupadeśāḥ śiroruhāḥ 36| viṣayajvaramutsṛjya samayā svasthayā dhiyā | yuktyā ca vyavahāriṇyā svārthaḥ prājñena sādhyate 37| aśubhāccalitaṃ yāti śubhaṃ tasmādapītaram | jaṃtościttaṃ ca śiśuvattasmāttaccālayedbalāt 38| upadhārya matiṃ rājanvṛddhānāṃ dharmadarśinām | niyacchetparayā buddhyā cittamutpathagāmi yat 39| na dhanānyupakurvaṃti na mitrāṇi na bāṃdhavāḥ | na hastapādacalanaṃ na deśāṃtarasaṃgatam 40| na kāyakleśavaidhuryaṃ na tīrthāyatanāśrayaḥ | kevalaṃ tanmanaskasya japenāsādyate padam 41| viṣaye vartamānasya tasmāccittasya saṃyame | yatnaṃ kuryādbudho rājandhruvaṃ yaṃteva vājinām 42| tattatkuryādyato rājanbhavatā yena vaṃcitaḥ | munibhiśca phalaistaistairatopyākarṇayādhunā 43| muhyatāpi manuṣyeṇa praṣṭavyāḥ suhṛdo budhāḥ | te ca pṛṣṭā yathā brūyustatkarttavyaṃ yathocitam 44| sarvopāyena karttavyo nigrahaḥ kāmakopayoḥ | śreyo'rthinā yatastau hi śreyoghātārthamudyatau 45| kāmo hi balavānrājañcharīrastho ripurmahān | na tasya vaśago bhūyājjanaḥ śreyobhilāṣukaḥ 46| yaḥ kāmo devadevena purā tenaiva śūlinā | lalāṭavahninā dagdhaḥ kṛtonaṃga iti sthitiḥ 47| yadā vāṃchatyasau nārīṃ nihaṃtuṃ samanobhavaḥ | puṃsāṃ kāyaṃ samāśritya svarūpaṃ darśayatyasau 48| ciṃtyamānasya vai puṃso nāryā rūpaṃ punaḥpunaḥ | tamadṛṣṭaṃ samāśritya naramunmādayatyasau 49| tathaivonmādayatyeṣa yoṣidaṃgaṃ na saṃśayaḥ | smaraḥ saṃsmaraṇānnāma jātaṃ tasya tato nṛpa 50| yādṛśastādṛśo raṃgo vastraṃ vīrasamāśrayet | ātmatejaḥ prakāśātso'śrudhārā peyatāṃ vrajet 51| nāryārūpaṃ samāruhya dhīraṃ tamapi mohayet | puruṣaṃ tu samāśritya drāvayatyeṣa yoṣitam 52| sa eva sahajo rājannaśarīrī śarīragaḥ | śarīrakasyāpi vibho kathaṃ pāpaṃ vidhīyate 53| yaṃ prāpyātipavitrāṇi paṃcagavyahavīṃṣi ca | aśucitvaṃ kṣaṇaṃ yāṃti ko'nya syādaśucistataḥ 54| jighrannapi svadurgaṃdhaṃ paśyannapi malaṃ svakam | na virajyati loko'yaṃ pīḍayannapi nāsikām 55| hṛdyānnamannapānāni yaṃ prāpya surabhīṇi ca | aśucitvaṃ prayāṃtyāśu ko'nyasyādaśucistataḥ 56| yasyodaragataṃ cānnaṃ svaṃ hi rūpaṃ parityajet | kṛmimiśramamedhyatvaṃ śīghraṃ prajñāyate kila 57| tathāpi dehe bhūpāla nijarūpaṃ parityajet | śunatāṃ yāti vai paścātkṛmidurgaṃdhisaṃkule 58| jāyaṃte tatra vai yūkāḥ kṛmayo vā na saṃśayaḥ | sakṛmiḥ kurute sphoṭaṃ kaṃḍūśca paridāruṇaḥ 59| vyathāmutpādayedbhūyaḥ sarvāṃgaṃ paricālayet | nakhāgrairghṛṣyamāṇā sā kaṃḍūḥ śāṃtā prajāyate 60| tadvatsukhaṃ bhavatyeva suratasya na saṃśayaḥ | bhuṃjatyevaṃ rasānmartyaḥ subhakṣānpibate punaḥ 61| tatrasthaṃ pacate vahnirapāne pātayenmalam | sārabhūto rasastatra udriktastu prajāyate 62| nirmalaḥ śuddhavīryastu brahmasthānaṃ prayāti ca | ākṛṣṭaḥ sa samānena nītastenāpi vāyunā 63| sthānaṃ na labhate vīryaṃ caṃcalatvena vartate | prāṇināṃ hi kapāleṣu kṛmayaḥ saṃti paṃca vai 64| dvāvetau karṇamūle tu netrasthāne tataḥ punaḥ | kaniṣṭhāṃgulimānena raktapucchāśca bhūpate 65| navanītasya varṇena kṛṣṇapucchā na saṃśayaḥ | teṣāṃ nāmāni bhadraṃ te matto nigadataḥ śṛṇu 66| piṅgalī śṛṃgalī nāma dvau kṛmī karṇamūlayoḥ | śṛṃgalī jaṃgalī cānyau netrayoraṃtarasthitau 67| kṛmīṇāṃ śatapaṃcāśattādṛgbhūtā na saṃśayaḥ | lalāṭāṃtaḥ sthitāḥ sarve rājikāyāḥ pramāṇataḥ 68| kapālarogiṇaḥ sarve kurvaṃti na saṃśayaḥ | anyamevaṃ pravakṣyāmi prājāpatyo mahākṛmiḥ 69| sataṃḍulapramāṇena tadvadvarṇena saṃśayaḥ | keśadvayaṃ mukhe tasya vidyate śṛṇu bhūpate 70| prāṇināṃ saṃkṣayābuddhistatkṣaṇāddhi na saṃśayaḥ | svasthāne saṃsthitasyāpi prājāpatyasya vai mukhe 71| tadvīryaṃ rasarūpeṇa patate nātra saṃśayaḥ | sukhena pibate vīryaṃ tena mattaḥ prajāyate 72| tālusthānaṃ prabhedyaiva caṃcalatvena varttate | iḍā ca piṃgalā nāḍī suṣumnā tatra saṃsthitāḥ 73| svabalenāpi tasyaiva kaṃpitā nāḍikā kṣaṇam | kāmakaṃḍūrbhavedrājansarveṣāṃ prāṇināṃ kila 74| narasya sphuṭate ligaṃ nāryā yoniśca bhūpate | strīnarau ca pramattau tau gacchataḥ saṃgamaṃ tataḥ 75| kāyena kāyaṃ saṃghṛṣya maithunena hi jāyate | kṣaṇamātraṃ sukhaṃ tatra punaḥ kaṃḍūśca tādṛśī 76| sarvatra dṛśyate vīra bhāva evaṃvidhaḥ kila | virasaḥ paripāko'yaṃ viṣayasya na saṃśayaḥ 77| dharma eva punaḥ śreyānvidhinā samanuṣṭhitaḥ | dhairyamālaṃbya ca tato dharmameva samācara 78| śvāsa eṣa capalaḥ kṣaṇamadhye yo gatāgata śatāni vidhatte | jīvitaṃ tanubhṛtāṃ tadadhīnaṃ kaḥ samācarati dharmavilaṃbam 79| daśamīmapi yātasya ceto nādyāpi bhūpate | viṣayebhyo niṣiddhebhyo hāhā na virameccalam 80| na jātukāmaḥ kāmānāmupabhogena śāmyati | haviṣā kṛṣṇavartmeva bhūya evābhivarddhate 81| puṃścalyāpahṛtaṃ cittaṃ kaścānyo mocituṃ kṣamaḥ | ātmārāmeśvaramṛte bhagavaṃtaṃ ca mādhavam 82| tasmātsarvaṃ niṣphalatvaṃ prayātaṃ kāmakaśmalāt | vayaste'pyadhunā bhūpa samācara hitaṃ nijam 83| vadāmyahaṃ tava nṛpahitaṃ sarvottamottamam | purohito yataste'haṃ sadasatkarmabhāgapi 84| ekataḥ sarvapuṇyāni pāpanāśāya pāpinām | ekato mādhave māso mādhavasyapriyaḥ sadā 85| brahmahatyā surāpānaṃ steyaṃ gurvaṃganāgamaḥ | mahāṃti pātakānyeva kīrtitāni munīśvaraiḥ 86| tatra yanmanasā kāye vratenāpi kṛtaṃ naraiḥ | nāśayenmādhavo māsaḥ sarvaṃ pāpatamo mahat 87| divākara iva dhvāṃtaṃ nāśayennṛpasarvaśaḥ | tathā śrī mādhavomāsastamācara vidhānataḥ 88| ājanmano'pi vihitāni mahāṃti rājanghorāṇi tāni duritāni vihāya martyāḥ | vaiśākhamāsavihitācaraṇaprabhāva puṇyena te haripuraṃ muditā labhaṃte 89| yadyekamapi vaiśākhamācaraṃti vidhānataḥ | bhāvataḥ pāpino'pyaṃte prayāṃti harimaṃdiram 90| tasmāttvamapi rājeṃdra māse'sminmādhavedhunā | prātaḥsnātvā vidhānena samarcaya madhudviṣam 91| taṃḍulasya yathā carma yathā tāmrasya kālimā | naśyaṃti kriyayā vīra puruṣasya tathā malaḥ 92| jīvasya taṃḍulasyeva sahajo'pi malo mahān | naśyatyeva na saṃdehastasmātkarmoditaṃ kuru 93|

English translation

Yama said :

1-7. Formerly there was a well-known king named Mahīratha who had obtained great power and wealth due to his former religious merit. He merely connfined himself to amorous play with his wife who subjected him to lust. He was addicted to that vice only, and was not settled in piety. Having transferred (the administration of) his kingdom to his minister, the king enjoyed the objects of senses. He, moving in the company of beautiful women, and averse to royal offices, did not consider (i.e. care for) his subjects, wealth, religious rites, material welfare and (other) acts. He only had desire for the amorous play with beautiful women. After a long time his family priest, Kaśyapa , thinking in his mind that a preceptor who, through folly, does not ward off the king should be known as a sharer in the sin, spoke righteous words to him. (He also thought:) ‘If he disregards the words of the family priest though admonished by him, then the family priest is not at fault. The king shares the entire fault’:

8-13. “O listen, O king, listen to the words of me—your teacher—which are accompanied with piety and substance, which are unbroken (i.e. clear) in meaning, which are significant and are free from (selfish) desire and passion. This alone is a great religious merit to live in (i.e. abide by) the words of the preceptor. A small order of the teacher (if followed) increases the life, wealth and happiness of kings. You have not gratified brāhmaṇas with gifts; you have not worshipped Viṣṇu . You have not observed any vow; you have not practised any penance; you have not visited a holy place. You who were under the influence of lust, did not think of Viṣṇu’s name. Oh! due to the company of cowards you did not keep contact of the learned. To whom are beloveds, carrying the chowries of Cupid, not dear? But they are fickle like the leaves of kadalī due to violently moving wind. Men of large hearts are not satisfied with things unsteady like ripples, pleasures transitory like the knittings of eyebrows, and youth that is drunk (i.e. enjoyed) for a short time.

14-17a. What is the use of knowledge, penance, sacrifice, political wisdom, or what is the use of a discriminating mind to him whose heart is taken away by women? Religious merit alone is the friend that follows (a man) after (his) death. All else perishes along with the body. (A man) should collect religious merit gradually, as the ants put up an anthill. With religious merit as his companion, he crosses darkness difficult to cross.

17b-19a. O best of kings, do you not know the flurry of men’s life which is unsteady like the violent billows on water sent up by wind? What is the use of senseless ornaments to them who have politeness as their jewelled crown, truth and piety as the ear-rings and sacrifice as the bracelet? The kinsmen leave the dead body on the ground like (a piece of) wood or a clod and turn away.

19b-26. Religious merit (alone) goes after him (i.e. the dead man). Why do you not get up and run, when all (your relatives) are going away, your (span of) life is decreasing and your existence is being cut off? The family, the sons, the wife etc., the body, collection of wealth belong to others and are uncertain. Good or bad deeds alone are yours. When, leaving everything, you who are helpless, should go, why is it that you are attached to worthless objects? Why do you not do your duty? How will you, the dead one (i.e. after death), go all alone along the path in the forest where there is no rest, no support, no provisions for the journey and without a spiritual teacher? Nobody will go after you who have started (along the path after death). (Only) your good and bad deeds will follow you who will be going. Being careful, resort to the deed which is told by the sacred texts and the codes of law, which is proper for your family and place, which is beneficial; and resort to good conduct based on piety. One should give up worldly prosperity and love of sensual enjoyment if they are bereft of virtue. All pleasures like worldly prosperity and sensual enjoyment are had by means of virtue.

27-29. Day and night one should practise the control of senses and deep abstract meditation, for one whose senses are controlled is able to keep his subjects on the (right) track. Wealth which is very fickle like glances of a very bold woman lives with kings for a long time through discipline due to great effort. (But) the wealth of those who are given to lust and pride, who do things thoughtlessly, and who are fools, perish along with their life.

30-36. Large-hearted persons do not dance (with joy) due to prosperity which is (first) seen and which (later) disappears. An ocean does not increase in size due to rivers that come or go. Between an evil habit and death, evil habit is said to be trouble some, for the addicts to a bad habit go down and down, while a king who is not addicted to a bad habit, goes to heaven. Vices, especially due to lust are difficult to end. Give up this lust which is hostile to piety. There are also the kingdoms of the foolish, thoughtless demons of bad conduct, which are enjoyed due to their luck. Those accompanied by sins, are not stable in this world. They vanish as fuel does due to the contact of fire. He whose heart, while he walks, stands, is awake or sleeps, is not given to thought is certainly dead. Since a teacher is said to be the adviser of the learned those near whom stand calamities, should hold on their head (i.e. should honour) words of advice.

37-41. A wise man accomplishes his objects after giving up the fever of the (addiction to) objects of senses by means of his mind which is in equilibrium, which is steady, and through a practical scheme. The mind of beings like a child, (though) taken (away) from foul things goes to good things and (again) from them to the other (i.e. foul things); therefore one should drive it (away) with force. A king, accepting the opinion ofthe old who see (i.e. know) the righteous conduct, should control one’s mind going astray. Riches do not help, nor friends, nor kinsmen; the movement of hands and feet (does not help); going to another country (does not help); freedom from bodily suffering (does not help); so also resorting to holy places. One can get the highest position by muttering (prayers) with mind devoted to Him.

42-46. Therefore, a wise man should certainly strive to control the mind remaining in the objects of senses, as the driver (of a chariot) controls the horses. O king, you, being restrained, should do that of which you are deprived, and (which was done) by devotees getting the respective fruits. Therefore, also listen now. A man who is erring should ask (i.e. consult) his wise friends. It is proper to do what they would say when asked. He who desires bliss, should, by all means, curb his lust and anger, since they are bent upon harming his bliss. O king, lust is a great, powerful enemy residing in the body. A man who longs for bliss should not go under its sway.

47-50a. This Cupid (i.e. lust) was formerly burnt with the fire from his forehead by the trident-holder, god of gods (i.e. Śiva ), and was rendered bodiless. Such was the situation. When this mind-born one desires to strike a woman, he resorts to the body of men, and manifests his nature. He maddens a man by invisibly resorting to his body when he again and again thinks of the form of a woman. In the same way he also maddens the body of a woman. There is no doubt about it.

50b-69a. Therefore, O king, his name has come to be Smara , due to his being remembered (i.e. thought of). O hero, he has any colour. He would resort to (i.e. put on) any garment. Due to the light of his lustre he would go to a condition free from the stream of tears being drunk. Having taken up the form of a woman he would delude even a courageous man, and having resorted to (the body of) a man he would cause a woman to melt. O king, he is but natural; (though) bodiless is present.in a body. How is (then) sin done in the case of the body? Who is more impure than him by reaching whom the pure products of a cow and the oblations become impure (just) in a moment. The (people in) this world, smelling their own foul odour, seeing their own feces, troubling their own noses, do not get disgusted. Who is more impure than him reaching whom agreeable food, fragrant food and drinks become impure? Food, reaching his belly would give up its nature; its impurity mixed with insects is quickly realised. Yet, O king, in the body he gives up his own nature, and goes to a dog’s condition in the body full of the foul smell of insects. There is no doubt that lice or insects are produced there. That insect causes bursting; and there is an awful itching. It would create agony; and would shake the entire body. That scratching rubbed by the tips of the nails is allayed. Like that is the pleasure of a sexual union. There is no doubt. Thus a man enjoys pleasures. He also drinks (i.e. eats) good eatables. The fire (in the body) digests (the food) that is there, and would drop the feces at the anus. The fluid there that has become strong, becomes excessive. Being pure, and of a pure vigour he goes to the place of Brahmā . The vigour does not obtain a seat, and remains unsteady. He is dragged by samāna (i.e. vital air having its seat in the cavity of the navel and essential for digestion); and is carried by that air. In the skull of beings there are five insects. These two are at the root of the ear. Then there are in the seat of the eyes; O king, they are of the size of the small finger. They are red-tailed. The black-tailed have the colour of fresh butter. There is no doubt about this. Well-being to you, hear their names from me who am telling them. The two insects Piṅgalī and Śṛṅgalī are at the root of the ear. The other two, Śṛṅgalī and Jaṅgalī , remain in the interior of the eyes. There is no doubt that there are a hundred and fifty insects like that. All remain in the forehead and are of the size of a mustard. There is no doubt that all suffering from skull-disease get disturbed.

69b-77. I shall (now) tell about another great insect Prājāpatya . It has the size of a rice-grain and its colour. There is no doubt about it. O king, listen, there is a couple of hair in his mouth. The intelligence of beings is perishable at that moment only. There is no doubt about it. That vigour falls in the form of a fluid into the mouth of that Prājāpatya remaining in its own seat. There is no doubt about this. It happily drinks that vigour (i.e. that fluid) and becomes intoxicated due to that. Breaking the place of palate only, it remains unsteadily. The arteries (called) Iḍā , Piṅgalā and Suṣumnā are stationed there. By its own power the artery is shaken for a moment. (Then) O king, there is the itching for sex in all beings. The penis of the man expands, so also the vulva of the woman. The woman and the man, getting mad, are then united. Due to rubbing of one body with another, there is a momentacy pleasure. Then there is the same kind of itching. O hero, such a feeling is indeed seen. everywhere. This consequence of the (enjoyment of the) objects of senses is unpleasant.

78-82a. Virtue alone, practised duly is better. Resorting to firmness then, practise virtue alone. This is the unsteady breath which, in a moment, has hundreds of goings and comings. The life of men is dependent on it. Who causes delay in (the practice of) virtue? Oh! the heart of a man who has reached even a hundred (years) would not keep away from the prohibited senses. of objects. Sexual desire can never be pacified by enjoying senses of objects. Like fire with oblation it again enhances.

82b-93. Who else, but the soul-lord Rāma —the lord Viṣṇu, is able to free the mind taken away by an unchaste woman? Therefore, due to the foulness of lust everything becomes fruitless. You have age (i.e. you are young) even now. Practise what is beneficial to you. On one side are all virtuous deeds causing. the destruction of the sins of sinners, and on the other side, there is always the month of Vaiśākha , dear to Viṣṇu. Murder of a brāhmaṇa , drinking liquor, stealing, cohabiting with one’s teacher’s wife are declared to be great sins by best sages. The month of Vaiśākha would destroy all the great darkness of sins committed by men through mind and body by means of a vow; as the sun would totally destroy darkness, in the same way the month of Mādhava would remove (sins). Duly practise (the vows) in that month. O king, having abandoned, due to the powerful religious acts performed in the month of Vaiśākha, the great, awful sins committed from birth, men, being delighted reach the city of Viṣṇu. Even sinners, if they practise (vows during) even one Vaiśākha with devotion, go to Viṣṇu’s abode. Therefore, O king, you too, bathing (every) morning, duly worship (Viṣṇu), the enemy of (the demon) Madhu , during this month of Vaiśākha. As the cover of a rice-grain or the blackness of copper go away due to the act (of pounding or rubbing), in the same way, O hero, the sin of a man goes away (by means-of a rite). Like (the cover of) a rice-grain, the natural impurity of a man is abundant. There is no doubt that it perishes. Therefore, do a bright deed.”

Complete chapter-aligned witnesses. Sanskrit Wikisource page 25160, revision 336196 (2022-04-19T12:34:11Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365411.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.