Pātāla-khaṇḍa · Chapter 100
Sourceश्रीराजोवाच- क्षीरोदजलतुल्याभिः शीतलामलदृष्टिभिः । तथ्याभिश्च विचित्राभिस्त्वया गीर्भिः प्रबोधितः १। असागरोत्थं पीयूषमद्रव्यं व्यसनौषधम् । त्वयाहं पायितः सौम्य भवरोगनिवारणम् २। हर्षप्रदो नृणां पापहानिकृज्जीवनौषधम् । जरामृत्युहरो विप्र सद्भिः किल समागमः ३। यानि यानि दुरापानि वांछितानि महीतले । प्राप्यंते तानि तान्येव साधूनामेव संगमात् ४। यः स्नातः पापहरया साधुसंगम गंगया । किं तस्य दानैः किं तीर्थैः किं तपोभिः किमध्वरैः ५। निमज्ज्योन्मज्जतान्नॄणां भवाब्धौ परमायनम् । संतो धर्मविदः शांता नौर्दृढे वाप्सुमज्जताम् ६। यो मे भावःपुरा ह्यासीत्कामैकसुखलालसः । दर्शनाद्वचनात्तेऽद्य विपरीतोऽभवद्विभो ७। एकजन्मसुखस्यार्थे सहस्राणि विलोपयेत् । प्राज्ञो जन्मसहस्राणि संचिनोत्येकजन्मना ८। हाहा कामरसास्वाद सुखलालसचेतसा । मया मूढेन न कृतं किंचिदात्महितं द्विज ९। अहो मे मनसो मोहो येनात्मा योषितां कृते । पातितो व्यसने घोरे दुःखोदर्के दुरत्यये १०। भगवन्परितुष्टोऽस्मि बोधितो वचनेन ते । उपदेशप्रदानेन मामुद्धर्तुमिहार्हसि ११। पुरा चरितपुण्योऽहं भवता बोधितोऽस्मि यत् । त्वत्पादरजसा वापि विशेषादपि पावितः १२। विधिं माधवमासस्य ब्रूहि मे वदतां वर । सर्वपापक्षयकरो यस्त्वया परिकीर्तितः १३। किं दानं तत्र किं स्नानं को देवो नियमास्तु के । एतदाचक्ष्व विप्रर्षे दुरितोत्तारणाय मे १४। यम उवाच- इत्येवमुक्तो भगवान्कश्यपः स दयानिधिः । प्रोवाच वचनं विप्र धर्म्यं विश्वहितं शुभम् १५। कश्यप उवाच- पूर्वापरसमाधान क्षमबुद्ध्या च ते नृप । पृष्टं प्राज्ञे न वक्तव्यं नाधमे पापमानसे १६। पापप्रवृत्तस्य तथा दत्वा भूप शुभां मतिम् । विद्यादानफलं सम्यक्प्राप्यते नात्र संशयः १७। नापृष्टः कस्यचिद्ब्रूयान्न चान्यायेन पृच्छतः । जानन्नपि हि मेधावी जडवल्लोकमाचरेत् १८। विदुषामपि शिष्याणां पुत्राणां च क्रियावताम् । अपृष्टमपि वक्तव्यं श्रेयः श्रद्धावतां हितम् १९। सांप्रतं शुद्धहृदयो जातस्त्वं वचनान्मम । पुराचरितपुण्येन केनापि च महीपते २०। पापावस्थं शरीरं तद्गतं तव ममाश्रयात् । श्रवणाद्धर्मशास्त्रस्य धर्मावस्थं तु तेऽभवत् २१। पापावस्थमधर्माख्यं धर्मज्ञानविवर्जितम् । अपरं सद्व्रतं यद्धि विज्ञेयं तद्धि धार्मिकम् २२। धर्माधर्मोपभोगाय तत्तृतीयमतींद्रियम् । तत्त्रिभेदं शरीरं हि धर्म्मविद्भिरिहोच्यते २३। यावता धर्मभोगश्च मुक्तिश्चैतत्त्रिभेदकम् । पापावस्थं शरीरं तत्पापसंज्ञं तदुच्यते २४। इदानीं गुरुभक्तिं च कुर्वतश्च वचो मम । शृण्वतो धर्मरूपं तु शरीरं ते व्यवस्थितम् २५। तेनैव शुद्धिरमला जाता धर्मक्रियोचिता । दैवेन देहिनां नाम चेतांसि चरितानि च २६। शरीराणि च पुष्यंति कालेकाले विपर्ययम् । सांप्रतं भवतश्चेतो नूनं धर्मे प्रवर्तते २७। तेन त्वां कारयिष्यामि माधवस्नानमुत्तमम् । यम उवाच-। ततस्तु कारितस्तेन कश्यपेन पुरोधसा २८। स नृपो माधवे मासि स्नानं दानं च पूजनम् । यथादृष्टं पुरा शास्त्रे वैशाखस्नानजं विधिम् २९। स मुनिः प्रत्युवाचासौ भूपाय च यथोदितम् । श्रावितः स्तोत्रसारं च पाठितो हरिमेधसः ३०। श्रुते यस्मिन्नधीते च स सम्यक्फलमाप्नुयात् ३१। स कारितस्तेन विशुद्धभावो राजापि चक्रे विधिवत्तदानीम् । श्रीमाधवेमासि विधानमीड्यं ततो यथाकर्णितमादरेण ३२। प्रातःस्नानं च पाद्यं च ह्यर्घं च हरिपूजनम् । नैवेद्यं भक्तिभावेन चकार स नृपोत्तमः ३३। दानं यथा नियमपालनमादरेण वैशाखमादिविदधाति विधानमेवम् । यो भक्तितोऽन्वहमसौ प्रतिवर्षमेवं कृत्वा प्रयाति हरिधाम महीसुराग्र्यः ३४। अथेतरेषु मासेषु कामिनीकुचकेलिवान् । भोगैकलालसो भूयो भवत्येवं यथारुचि ३५। न धर्मनियमं राजकार्येषु न विचारणम् । करोति कामवशगो हित्वा मासं स माधवम् ३६। महतामपि विप्राग्र्य दुर्निवार्यो मनोभवः । शरीरसहजो नूनमनादिर्वासनाक्रमः ३७। केशकज्जलशालिन्यो दुःस्पर्शा लोचनप्रियाः । यस्मादग्निशिखा नार्यो दहंति तृणवन्नरम् ३८। घोरः शत्रुः शरीरस्थः पुंसां कामो यथोचितम् । मोहधूममयः पापो न केषामंधकारितम् ३९। इति श्रीपद्मपुराणेपातालखंडे वैशाखमासमाहात्म्ये शततमोऽध्यायः १००।
śrīrājovāca- kṣīrodajalatulyābhiḥ śītalāmaladṛṣṭibhiḥ | tathyābhiśca vicitrābhistvayā gīrbhiḥ prabodhitaḥ 1| asāgarotthaṃ pīyūṣamadravyaṃ vyasanauṣadham | tvayāhaṃ pāyitaḥ saumya bhavaroganivāraṇam 2| harṣaprado nṛṇāṃ pāpahānikṛjjīvanauṣadham | jarāmṛtyuharo vipra sadbhiḥ kila samāgamaḥ 3| yāni yāni durāpāni vāṃchitāni mahītale | prāpyaṃte tāni tānyeva sādhūnāmeva saṃgamāt 4| yaḥ snātaḥ pāpaharayā sādhusaṃgama gaṃgayā | kiṃ tasya dānaiḥ kiṃ tīrthaiḥ kiṃ tapobhiḥ kimadhvaraiḥ 5| nimajjyonmajjatānnṝṇāṃ bhavābdhau paramāyanam | saṃto dharmavidaḥ śāṃtā naurdṛḍhe vāpsumajjatām 6| yo me bhāvaḥpurā hyāsītkāmaikasukhalālasaḥ | darśanādvacanātte'dya viparīto'bhavadvibho 7| ekajanmasukhasyārthe sahasrāṇi vilopayet | prājño janmasahasrāṇi saṃcinotyekajanmanā 8| hāhā kāmarasāsvāda sukhalālasacetasā | mayā mūḍhena na kṛtaṃ kiṃcidātmahitaṃ dvija 9| aho me manaso moho yenātmā yoṣitāṃ kṛte | pātito vyasane ghore duḥkhodarke duratyaye 10| bhagavanparituṣṭo'smi bodhito vacanena te | upadeśapradānena māmuddhartumihārhasi 11| purā caritapuṇyo'haṃ bhavatā bodhito'smi yat | tvatpādarajasā vāpi viśeṣādapi pāvitaḥ 12| vidhiṃ mādhavamāsasya brūhi me vadatāṃ vara | sarvapāpakṣayakaro yastvayā parikīrtitaḥ 13| kiṃ dānaṃ tatra kiṃ snānaṃ ko devo niyamāstu ke | etadācakṣva viprarṣe duritottāraṇāya me 14| yama uvāca- ityevamukto bhagavānkaśyapaḥ sa dayānidhiḥ | provāca vacanaṃ vipra dharmyaṃ viśvahitaṃ śubham 15| kaśyapa uvāca- pūrvāparasamādhāna kṣamabuddhyā ca te nṛpa | pṛṣṭaṃ prājñe na vaktavyaṃ nādhame pāpamānase 16| pāpapravṛttasya tathā datvā bhūpa śubhāṃ matim | vidyādānaphalaṃ samyakprāpyate nātra saṃśayaḥ 17| nāpṛṣṭaḥ kasyacidbrūyānna cānyāyena pṛcchataḥ | jānannapi hi medhāvī jaḍavallokamācaret 18| viduṣāmapi śiṣyāṇāṃ putrāṇāṃ ca kriyāvatām | apṛṣṭamapi vaktavyaṃ śreyaḥ śraddhāvatāṃ hitam 19| sāṃprataṃ śuddhahṛdayo jātastvaṃ vacanānmama | purācaritapuṇyena kenāpi ca mahīpate 20| pāpāvasthaṃ śarīraṃ tadgataṃ tava mamāśrayāt | śravaṇāddharmaśāstrasya dharmāvasthaṃ tu te'bhavat 21| pāpāvasthamadharmākhyaṃ dharmajñānavivarjitam | aparaṃ sadvrataṃ yaddhi vijñeyaṃ taddhi dhārmikam 22| dharmādharmopabhogāya tattṛtīyamatīṃdriyam | tattribhedaṃ śarīraṃ hi dharmmavidbhirihocyate 23| yāvatā dharmabhogaśca muktiścaitattribhedakam | pāpāvasthaṃ śarīraṃ tatpāpasaṃjñaṃ taducyate 24| idānīṃ gurubhaktiṃ ca kurvataśca vaco mama | śṛṇvato dharmarūpaṃ tu śarīraṃ te vyavasthitam 25| tenaiva śuddhiramalā jātā dharmakriyocitā | daivena dehināṃ nāma cetāṃsi caritāni ca 26| śarīrāṇi ca puṣyaṃti kālekāle viparyayam | sāṃprataṃ bhavataśceto nūnaṃ dharme pravartate 27| tena tvāṃ kārayiṣyāmi mādhavasnānamuttamam | yama uvāca-| tatastu kāritastena kaśyapena purodhasā 28| sa nṛpo mādhave māsi snānaṃ dānaṃ ca pūjanam | yathādṛṣṭaṃ purā śāstre vaiśākhasnānajaṃ vidhim 29| sa muniḥ pratyuvācāsau bhūpāya ca yathoditam | śrāvitaḥ stotrasāraṃ ca pāṭhito harimedhasaḥ 30| śrute yasminnadhīte ca sa samyakphalamāpnuyāt 31| sa kāritastena viśuddhabhāvo rājāpi cakre vidhivattadānīm | śrīmādhavemāsi vidhānamīḍyaṃ tato yathākarṇitamādareṇa 32| prātaḥsnānaṃ ca pādyaṃ ca hyarghaṃ ca haripūjanam | naivedyaṃ bhaktibhāvena cakāra sa nṛpottamaḥ 33| dānaṃ yathā niyamapālanamādareṇa vaiśākhamādividadhāti vidhānamevam | yo bhaktito'nvahamasau prativarṣamevaṃ kṛtvā prayāti haridhāma mahīsurāgryaḥ 34| athetareṣu māseṣu kāminīkucakelivān | bhogaikalālaso bhūyo bhavatyevaṃ yathāruci 35| na dharmaniyamaṃ rājakāryeṣu na vicāraṇam | karoti kāmavaśago hitvā māsaṃ sa mādhavam 36| mahatāmapi viprāgrya durnivāryo manobhavaḥ | śarīrasahajo nūnamanādirvāsanākramaḥ 37| keśakajjalaśālinyo duḥsparśā locanapriyāḥ | yasmādagniśikhā nāryo dahaṃti tṛṇavannaram 38| ghoraḥ śatruḥ śarīrasthaḥ puṃsāṃ kāmo yathocitam | mohadhūmamayaḥ pāpo na keṣāmaṃdhakāritam 39| iti śrīpadmapurāṇepātālakhaṃḍe vaiśākhamāsamāhātmye śatatamo'dhyāyaḥ 100|
English translation
The king said :
1-4. I have been advised by you with words that are like the water of the milky sea, that have a viewpoint that is cool and pure, that are true and beautiful. O dear one, you have made me drink the nectar which has not come up from the ocean, which is not a substance, which is a medicine for the calamity, and which removes the disease in the form of the worldly existence. O brāhmaṇa , it is said that contact of the good gives delight to men, removes their sins, is a medicine for their life, and destroys old age and death. Due to the association of the good only, those desired objects difficult to obtain, are obtained.
5-11a. For him, who has bathed with (i.e. in the water of) Gaṅgā in the form of the company of the good, which removes sins, what is the use of (giving) gifts, (visiting) holy places, (practising) austerities and sacrifices? The good who know the ways of the world, who are tranquil, are the final emancipation for men who sink and come up in the ocean of the worldly existence, area strong boat for those who sink in the water(of the mundane existence). O lord, that my feeling desiring the happiness through lust only which was formerly there, has been reversed due to your sight and your words. One would lose a thousand existences for the happiness in one existence. A wise man collects the (fruit of) thousands of existences by means of (i.e. in) one existence. Oh! O brāhmaṇa, by me, a fool, whose heart was longing for carnal pleasures, my own good has not at all been done. Oh! (great was) the delusion of my mind due to which I threw my soul into an awful calamity, ending in misery and difficult to overcome. O holy one, I am pleased (as) I have been roused by your words.
11b-14. Please liberate me by giving me advice. Since you advised me due to my former meritorious deeds, I am (now) especially purified with the dust of your feet. O best among speakers, describe to me the rite of the month of Vaiśākha , which you have said to be removing all sins. O brāhmaṇa sage, for my emancipation from the sins (please) tell me: What are the gifts in that month? What (kind of) bath is prescribed? Who is the deity? Which are the rules?
Yama said :
15. O brāhmaṇa, that glorious Kaśyapa , the treasure of compassion, who was thus addressed, said words which were meritorious, auspicious and beneficial to all.
Kaśyapa said :
16-19. A wise man has to explain to you what is asked with a mind capable of putting together the earlier and later (ideas), and not to mean person of a wicked mind. There is no doubt that by giving in that way a good (i.e. proper) opinion to him who is engaged in sinful activities, the proper fruit of giving knowledge is obtained. One should not speak to anyone when not asked; so also to him who is asking unjustly. A wise man, even though he knows (the truth), should behave towards the people like a dumb man. (But) he should speak to his learned disciples and sons, though he is not asked. The good of those who have faith is (always) superior.
20-28a. O king, due to my words and due to certain religious merit you had acquired before, now you have become one of a pure heart. Your body having a sinful condition has now gone due to (your) having resorted to me. Due to your having heard the knowledge of religious merit, it has (now) become one having a meritorious condition. A body is of a sinful condition; it is known as unrighteous and is without knowledge. The other which is of (i.e. practises) good vows should be known as righteous. The third one intended for enjoyment of religious merit, and suffering (fruit of) impiety is beyond the senses. Thus those who know religious merit say that the body is of three kinds. As there is the enjoyment of the good deeds and there is salvation, it is of three kinds. The body of a sinful condition is called sinful. Now, the body of you who are having devotion to your teacher, who are following my words (of advice), and who are hearing the nature of religious merit, has become of the nature of religious merit. By that only spotless purity, proper for religious rites, has been produced. Due to luck the minds and acts of bodies of men undergo a change from time to time. Now indeed your body moves on to piety. Therefore, I am inviting you to the excellent bath in the month of Vaiśākha.
Yama said :
28b-32. Then that family priest Kaśyapa urged the king to bathe, (give) gifts, worship ( Viṣṇu ), and perform proper rites, as formerly told in the sacred texts, in the month of Vaiśākha. The sage spoke to the king as told (in the holy texts). He made him hear the essence of (Viṣṇu’s) hymn, and taught him Viṣṇu’s worship, having heard and studied which he would obtain the proper fruit. He made him (a man of) pure devotion. The king also performed (the rites) according to the rules. The performance (of rites) in the month of Vaiśākha is praiseworthy. He listened to it with respect.
33-39. The best king devoutly performed morning bath, (got) water for washing the feet with, (offered) oblations and worshipped Viṣṇu. He also made an offering of eatables (to Viṣṇu). That best brāhmaṇa who gives gifts according to the rules and with respect, and who performs the rite like this, who devoutly, every day and every year does like this, goes to the abode of Viṣṇu. Then in other months he again becomes one sporting with the breasts of beautiful women, and has the only desire of enjoyment, according to his liking. He being under the influence of lust, does not follow the rule of piety nor does he consider the royal affairs, except in the month of Vaiśākha. O best brāhmaṇa, even for the great, this mind-born (one), born with the body, is difficult to resist. The course of desires is beginningless, since the women who are endowed with (beautiful) hair and collyrium, whose touch is bad, who are dear to the eyes, who have flames like those of fire, burn a man like grass (i.e. hay). Carnal desire is an awful enemy duly living in the bodies of men. It is full of the smoke of delusion, is sinful. Whom has he (i.e. it) not blinded?
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43982, revision 336197 (2022-04-19T12:35:30Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365412.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.