Pātāla-khaṇḍa · Chapter 105
Sourceमुनय ऊचुः - अतःपरं महाभागः किं चकार स राघवः । मुनयश्च महात्मानः किमकुर्वंस्ततः परम् १। सूत उवाच- रामचंद्रे सुखासीने विभीषणे कपीश्वरे । शंभुमूचुर्मुनिवराः कथां पुण्यां वदस्व नः २। तेषामाकर्ण्य वचनं पार्वतीमाह शंकरः । इदं कस्यापि विप्रस्य गृहं परमशोभनम् ३। रम्योपवनवापीभिर्वीरुद्भिरुपशोभितम् । कूजन्मधुकरश्रेण्या आहूतकुसुमायुधम् ४। मध्याह्नसंध्यामारोढुमिव सूर्यः प्रवर्त्तते । छायावापीजलस्नातौ परिधाय सुवाससी ५। मृगनाभिसमुद्घृष्टघनसारसुचंदनम् । आलिप्य सल्लकीदामदृढधम्मिल्लसंयुतौ ६। अनल्पघनसारं तु तांबूलं प्रतिखादितम् । आस्वाद्य माद्यन्मुदितौ यत्र धारागृहे शुभे ७। मयूरनादबहुले बहिर्मधुरगीतकैः । शय्यायामास्तृतायां च परस्परसुखस्थितौ ८। विशालस्मितरक्तोष्ठमाननं चुंबितं यदि । संसारफलमाघ्रातमावयोस्तु भविष्यति ९। इतीरितमथ श्रुत्वा कुपिता मुनयस्तु ते । उक्तं वा सुशुभं वाक्यमस्मासु किमिदं त्वया १०। विप्रलापः प्रियासक्तेः कृतो नोस्मद्वचः कृतम् । अथ कोपपराच्छंभोराननात्परमाद्भुता ११। ज्वाला विनिर्गता सापि करालवदनाभवत् । कस्यचित्तु मुनेर्भार्यामाससादाथ सत्वरम् १२। पलायनपरा चासीद्रामं दृष्ट्वा च बिभ्यती । रामोऽपि ब्राह्मणीं शुद्धां मोचयामीत्यभाषत १३। जगाम पुष्पकेणैव ब्रुवन्मुक्तिं पुनः पुनः । बाणं च धनुषा योक्तुं न च सस्मार राघवः १४। शंभुरप्यतिपुण्यानि वनान्यायतनानि च । पुराणि च विचित्राणि दृष्ट्वा रामं न चास्मरत् १५। क्षणेन च तदा प्राप्तो लोकालोकं महागिरिम् । दृष्ट्वाथ राघवः शैलं गृहमार्गसमाकुलम् १६। विप्रयोषिन्महाभागा क्व गता वदत द्विजाः । इतो गतेति ते प्रोचुस्तमोभागं गिरेरिति १७। रामो विवर्णवदनः कष्टमित्यभिचिंतयन् । अथ शंभुर्महातेजाः प्रकाशमतुलं ददौ १८। तत्प्रकाशप्रभावेण रामः कृत्यां ययावनु । तमोमयी महाभूमिः सर्वजंतुविवर्जिता १९। आब्रह्मांडकटाहांता शतयोजनकोटितः । महारजतभूमिश्च तमोमध्ये व्यवस्थिता २०। तत्र नारायणपुरं सूर्यकोटिसमप्रभम् । स राम मुनिवर्यास्तु तं दृष्ट्वा विस्मयं ययुः २१। किमेतदिति चाचिंत्य नः प्रवेशः कथं भवेत् । किमेष प्रलयाग्निः स्यान्मायया परमात्मनः २२। किंवा नो मरणं त्वद्य उत श्रेयो भविष्यति । इति चिंताकुलेष्वेव स रामेषु मुनिष्वथ २३। शंभुराह शृणुष्वाद्य राघवैतद्वदामि ते । प्रकल्पिता मया माया त्वत्कृते नैतदद्भुतम् २४। नारायणीयमेतत्तु परमं धाम भास्वरम् । उष्णशीताद्यविच्छेद्यं ज्ञानगम्यं न चाक्षुषम् २५। तत्तु पूजयतश्चोर्ध्वं पश्य ब्रह्मपुरोगमान् । दिक्षु सर्वासु च मुनीन्पश्य पूजयतोऽमलान् २६। चतुरो निगमान्पश्य स्तुवतः परमं पदम् । योगिनः सनकाद्यास्तु योगमास्थाय यत्नतः २७। ध्यायंति परमं तेजस्तदिदं पश्य राघव । अमुं च रोमशं पश्य प्रदक्षिणनमस्क्रियाः २८। कुर्वाणं कोटिकोटीश्च वालखिल्यान्मुनीश्वरान् । लक्ष्म्यादिसर्ववनिता पूज्यमानं परं पदम् २९। साकारं च निराकारं ब्रह्म यत्परिकीर्तितम् । अज्ञानिनो न पश्यंति पश्यंति ज्ञानचक्षुषः ३०। शंभुवाक्यादतः सर्वे पूजयामासुरच्युतम् । गिरिकर्णीं च तुलसीं मल्लिकां मारुतं तथा ३१। नीलोत्पलैरंबुजैश्च कृष्णास्फुटजलैरपि । पूजयंतो महात्मानो महात्मानं जनार्दनम् ३२। नारदं खेऽथ ददृशुर्जटिलं सविपंचिकम् । नारायणपदाघोषं लंबकूर्चोपवीतिनम् ३३। स चापि मनसा दध्यौ क एष इति नारदः । स पपात प्रभोः पादे शंभोरानंदनिर्भरः ३४। शैवीं पंचाक्षरीं विद्यां जजाप मनसा मुनिः । धन्योऽस्म्यनुगृहीतोऽस्मि जन्माद्यसफलं मम ३५। ब्रह्मादिवंद्यं चागम्यं ज्ञातवानस्मि ते पदम् । नारदं तमथ प्राह शंभुर्मैवं वदेति हि ३६। यथा च मां न जानंति तथा मे कुरु वर्तनम् । गच्छ शीघ्रं हरिं ब्रूहि ममागमनमल्पतः ३७। अथ स त्वरया गत्वा सर्वं व्यज्ञापयद्धरिम् । अथ सत्वरया विष्णोरादायार्घोदकं शुभम् ३८। कमलासहितो योगी कोटिकोटिसमावृतः । निर्ययौ नारदं हस्ते गृहीत्वा गरुडध्वजः ३९। नमोनमो नमोस्त्वस्मै शंकरायेत्युदीरयन् । अर्घपाद्यादिना सर्वान्पूजयामास केशवः ४०। प्रावेशयदमेयात्मा नारायणपुरं शुभम् । गृहराजे ततः स्थित्वा नारायण उवाच ह ४१। कथमेते समायाताः कोऽयं राजा महायशाः । अमानुषप्रवेशोऽयं ब्रह्माद्यैरप्यगोचरः ४२। शंभुरुवाच- मुनिवेषा यथा प्राप्ता वयमेते नृपस्तथा । तवांशो नृपतिश्चायं रामचंद्रः प्रतापवान् ४३। एनां संवीक्षितुं पत्नीं तव केशव कांक्षति । नारायणस्तथेत्युक्त्वा प्रविशेत्याह राघवम् ४४। अथ प्रविश्य भवनं लक्ष्मीं वीक्ष्य नमस्य च । विनयावनतो भूत्वा वाचमाह सुचारिणीम् ४५। कृतार्थोऽस्मि न संदेहो वद त्वं किं तु मन्यसे । श्रीदेव्युवाच- त्वं युवा कामकृष्टश्च रूपवानसि राघव ४६। सीता सा चारुसर्वांगी तव पत्नी तया भवान् । वियुक्तोऽस्ति पुरा चासीदतीव विरहाकुलः ४७। ममापि वद सर्वं तदथवा न च लप्स्यसि । सहासान्यथ वाक्यानि यूनां चित्तहराणि च ४८। श्रुत्वा तु तानि सर्वाणि रामभद्रो यतात्मवान् । निर्गंतुं कांक्षते तत्र आनम्य तन्मुखांबुजम् ४९। स्मरबाणेन पद्मेन संपीड्य रघुशेखरम् । अन्वेव निर्ययौ देवी पद्मा पद्मवनप्रिया ५०। एकपत्नीव्रतं ज्ञात्वा रामं ते समुपागमन् । अथवेपितसर्वांगं स्खलत्पदगतिं नृपम् ५१। शिवनारायणौ दृष्ट्वा विस्मयं परमं गतौ । अहोऽस्य द्रढिमाचित्ते मायिनोऽप्य वशात्मनः ५२। धैर्यं पश्येह नियतं तेन रामः सुकीर्तिमान् । सर्वतः शिवमेवास्य नाशिवं विद्यते क्वचित् ५३। अथ रामो वचः प्राह गच्छेहं भगवन्प्रभो । अनुज्ञातोऽथ हरिणा पुष्पकेण स राघवः ५४। स मुनिः सहशंभुश्च सहनारायणो ययौ । लोकालोकं गतः शीघ्रं ततः स्वादूदधिं गतः ५५। ततो द्वीपसमुद्रांश्च जंबूद्वीपं पुनर्गतः । भरद्वाजाश्रमपदे तस्थिवान्गौतमीतटे ५६। अथ स्नात्वा महानद्यां भरद्वाजो मुनीश्वरः । शिष्यैः श्रीमान्परिवृतः पुष्पकं दृष्टवान्मुनिः ५७। तत्र रामं महाबाहुं शिवनारायणावृषीन् । यथावत्पूजयित्वा तु तानुवाच महामुनिः ५८। ममाश्रमपदे यूयं भोक्तुमर्हथ सत्तमाः । रामस्तु मन्वाक्येन तथेत्याह कथंचन ५९। अथ स्नात्वा महानद्यां कृत्वा देवादितर्पणम् । भोक्तुकामं तदा रामं वसिष्ठो वाक्यमुक्तवान् ६०। धर्मत्यागो भवेद्राम न श्राद्धं क्रियते यदि । श्रीराम उवाच- अमायां ग्रहणे तीर्थे व्यतीपातेऽथ संक्रमे ६१। व्यतीतं यदि चेच्छ्राद्धं भगवन्क्रियते पुनः । नित्यश्राद्धं पुनर्नैव कुर्यादिति वचस्तव ६२। यथा ममैव मातॄणां मरणे समुपस्थिते । अशौचे च समायाते नित्यश्राद्धं न वै कृतम् ६३। व्यतीपातादिकालेषु कृतं तु वचनात्तव । वसिष्ठ उवाच- एते हि मुनयः सर्वे तथा शंभुरयं द्विजः ६४। एतन्मुखादशेषेण निर्णयस्तु भविष्यति । सह सर्वे विनिश्चित्य मुनयः शंभुमब्रुवन् ६५। वदास्माकमशेषं त्वं द्विजवर्य महानसि । शंभुरुवाच- त्यक्तव्यं यच्च वै श्राद्धं पुनः कर्तव्यमेव च ६६। सूतके समनुप्राप्ते विघ्नेषु च वदाम्यहम् । मासिकान्युदकुंभानि श्राद्धानि सकलानिच ६७। प्रतिसांवत्सरं श्राद्धं सूतकानंतरं विदुः । त्यक्तान्यन्यानि यावंति सूतके विघ्नसंभवे ६८। अनंतरं हि कार्याणि सर्वाणीति न संशयः । मासिकानि समस्तानि श्राद्धं प्रात्यब्दिकं तथा ६९। सूतकानंतरं कार्यं विघ्नेऽन्यस्मिन्यतोन्यथा । एकादश्यां कृष्णपक्षे कर्तव्यं शुभमिच्छता ७०। तत्र व्यतिक्रमे हेतावमायां क्रियते तु तत् । यथोत्तरदिनेष्वेव कर्तव्यं यद्यविघ्नतः ७१। कृष्णपक्षे त्वमायां तु कर्तव्यं राम नो कृतम् । मृताहस्य यदा मासो न ज्ञायेत कथंचन ७२। मार्गशीर्षेऽथवा माघे श्राद्धं तद्दिवसे स्मृतम् । यदा तु वासराज्ञानं मासस्य ज्ञानमेव च ७३। अमायामेव तन्मासे श्राद्धं सांवत्सरं भवेत् । दिनमासापरिज्ञाने प्रोषितस्य मृतस्य च ७४। तत्तिथ्यां तद्दिनं ग्राह्यं तत्र ज्ञानं यदा भवेत् । आश्विनामा च मार्गामा माघामा च दिनत्रयम् ७५। तत्र वान्यतमं ग्राह्यं दिनमासाप्रतीतितः । वृद्धिसप्तमसीमंत प्रेतश्राद्धानुमासिकम् ७६। नित्योदकुंभश्राद्धं च मासे स्युरधिकेऽपि च । ग्रहणे पुत्रजन्मादौ कर्मण्यपि च शांतिके ७७। संकल्पिते च सर्वस्मिन्नधिमासो न दुष्यति । रोगी यदा मनुष्यः स्याच्छ्राद्धकर्मण्युपस्थिते ७८। भार्यां वा भ्रातरं वापि शिष्यं वापि नियोजयेत् । तस्याभावे न हानिः स्यात्कर्मणः श्राद्धसंज्ञिनः ७९। नित्यश्राद्धे यथाशक्ति भोक्तारं तु नियोजयेत् । अमावास्या मासिकं च मृताह व्यतिरेकि यत् ८०। स्वयं कर्मण्यशक्तश्चेत्सुतं विप्रं नियोजयेत् । राजकार्यनियुक्तस्य दासग्रहणवर्तिनः ८१। व्यसनेषु समस्तेषु श्राद्धं विप्रेण कारयेत् । प्रातःकाले तु न श्राद्धं प्रकुर्वंति द्विजोत्तमाः ८२। नैमित्तिकेषु श्राद्धेषु न कालनियमः स्मृतः ८३। गृहादिव्यतिरिक्तस्य प्रक्रमः कुतुपः स्मृतः । कुतुपादथवाप्यर्वागासन्नकुतुपो भवेत् ८४। मासेमासे यथाश्राद्धेऽपराह्णस्पृग्विधीयते । अपराह्णव्यापिनी स्यादुभयत्र यदा त्वमा ८५। क्षये पूर्वा तु कर्तव्या वृद्धौ साम्ये परा स्मृता । अमावास्या तु या हि स्यादपराह्णद्वये समा ८६। क्षये पूर्वा परा वृद्धौ साम्येऽपि च परा भवेत् । क्षीणस्तु चंद्रमा यत्र तत्र श्राद्धं तु पार्वणम् ८७। अमाष्टभागे सूक्ष्मोऽसौ भूताष्टांशे स नास्ति चेत् । मध्याह्नव्यापिनी सा स्यादेकोद्दिष्टे तिथिर्भवेत् ८८। सायाह्नव्यापिनी या स्यात्पार्वणे सा तिथिर्भवेत् । अल्पापराह्णगा यामा ग्राह्या श्राद्धादिके भवेत् ८९। मृताहे त्रिमुहूर्ता च सायंकाले तिथिर्भवेत् । परेह्यस्तंगता यत्र त्रिमुहूर्तं तु पूर्ववत् ९०। तत्रापरेद्युः श्राद्धं स्याज्ज्येष्ठपुत्रस्य नाशनम् । अमाश्राद्धं यथा कुर्यान्मृताहे समुपस्थिते ९१। मध्याह्नव्यापिनी तत्र ह्य द्विजस्य विधीयते । राम उवाच- श्राद्धक्रममशेषेण मर्त्यकर्मक्रमं तथा ९२। प्रासंगिकानां धर्माणां निर्णयं वक्तुमर्हसि । शंभुरुवाच- श्राद्धस्य दिवसे प्राप्ते पूर्वेद्युर्नियमान्वितः ९३। निमंत्रयीत विप्रेंद्रान्विप्रलक्षणसंयुतान् । एकभुक्तं ब्रह्मचर्यमंत्यजाद्यैरभाषणम् ९४। दंतधावनमभ्यंग नखकेशनिकृंतनम् । कर्ता कुर्वीत पूर्वेद्युस्त्यक्त्वा चैव परेऽहनि ९५। गृह्णीतनियमानुक्तान्सर्वमेतत्परित्यजेत् । त्रिकालं चैव पूजा चेत्प्रातर्देवं यजेत्स्वकम् ९६। अरुणोदयवेलायां करोति यदि पूजनम् । अधःशायी तथा भूतः प्रातरुत्थाय कर्मवित् ९७। प्रातस्त्यमपि यत्कर्म तत्कृत्वा स्नानपूर्वकम् । ऋणत्रयविनिर्मुक्तो यास्यति ब्रह्मतत्परम् ९८। सूर्यस्योदयवेलायां शिवपूजां करोति यः । सूर्येणसम तेजस्वी शिवलोके महीयते ९९। उदिते भास्करे पश्चाद्धटिकांतरपूजनम् । रुद्रेणसम तेजस्वी शिवलोके महीयते १००। तृतीयघटिकायां तु शिवपूजां समाचरेत् । कुबेरसम तेजस्वी शिवलोके महीयते १०१। तृतीयघटिकायां तु शिवपूजां समाचरेत् । कुबेरसम तेजस्वी शिवलोके महीयते १०२। चतुर्थीपंचमीषष्ठीसप्तमी घटिकासु यः । शिवं पूजयते भक्त्या शिवलोके मरुत्समः १०३। तत्काल एव क्रियते पूजा यत्कालनोदिता । यथा प्रतिज्ञमथवा गृहीत नियमो यजेत् १०४। उपचारेषु शक्त्या वै नियमं परिपालयेत् । नियमातिक्रमे वापि यागश्च स्याद्विभोर्यदि १०५। श्रीराम उवाच- क्व पूजा देवदेवस्य शंकरस्यामितौजसः । स्मरणात्पापनाशस्य स्मरणान्मोक्षदस्य च १०६। शिवस्य शिवरूपस्य शिवतत्त्वार्थवेदिनः । सोमस्य सोमभूषस्य सोमनेत्रस्य राजितुः १०७। वेदमूर्तेरमूर्तेश्च वेदसारस्य वेदिनः । वेदवेदांगवित्तस्य वेद्यावेद्यस्य योगिनः १०८। गोक्षीरसमदेहस्य गोक्षीरस्नानमोदिनः । गोपालिनस्त्रिनेत्रस्य त्रयीनेत्रस्य मायिनः १०९। प्रश्नमध्ये तथा रामं शिवज्ञानमथादिशत् । स्थाणुभूतइवासीनो नासाग्रन्यस्तलोचनः ११०। आनंदनिष्यंदविलोचनाश्रु प्रवाहसंस्पृष्टकपोलदेशः । दधार देवं गिरिशं हृदंबुजे गोक्षीरसुस्निग्धसुचारुगात्रम् १११। प्रतिबिंबमथो गात्रे रामस्य समदृश्यत । दृष्ट्वैव बिंबितं शंभुं चतुर्बाहुं त्रिलोचनम् ११२। विस्मयं परमं याताः सर्वे मुनिहरीश्वराः । शंभोर्वक्षःस्थितं रामं दृष्ट्वा दीप्ताकृतिं शुभम् ११३। तूष्णीं बभूवुर्यामार्द्धमथ राममुदैक्षत । स्वप्रश्नमनुसंधाय प्राह सर्वं वदेति च ११४। शंभुरुवाच- अचले या सदा पूजा चले वापि यथेच्छया । लिंगसंपूजनं मुख्यमलाभे प्रतिमादिषु ११५। अधिकारविशेषेण तत्रतत्रापि पूजनम् । विगुणं सगुणं वापि सफलं लिंगपूजनम् ११६। प्रतिमादिकृतापूजा विगुणा सफला नहि । अचले वा चले वापि पूजा लिंगे प्रशस्यते ११७। चलस्य पूजनं वक्ष्ये स्थापनोद्वासने तथा । ते उभेन विजानाति कश्चिन्मुनिरपि क्वचित् ११८। स्थापयंति हृदब्जे वै गोपयंति यजंति च । उद्वासयंति देवेशं शंकरं योगिनः सदा ११९। क्रिया चातीव होतॄणां वह्नौ देवं त्रियंबकम् । पूजकानामशेषाणां शिवलिंगे महेश्वरम् १२०। लिंगस्य स्थापनं पूजा उद्वासनमथैव च । धारणं शंकरस्यैव लिंगमेव महेश्वरम् १२१। सज्जिकं परमोत्कृष्टं स्वर्णं चैव विनिर्मितम् । राजतैर्वा दलैः कार्यं राजतैर्वैणवैस्तु यत् १२२। लतासूत्रैरथो वापि रचितं दारुणाथवा । वस्त्रेण वाथ रचितं मृदाविरचितं भवेत् १२३। तत्र संवेष्ट्य वस्त्रेण सुगंधेन समन्विते । धौतवस्त्रयुगे शुद्धे मृद्वासन समन्विते १२४। शीतोष्णरहिते पादचतुष्टयसमन्विते । प्रावृतिच्छेदनोपेते क्रिमिकीटविवर्जिते १२५। धौतेन मृदुवस्त्रेण सर्वतो वेष्ट्य तं शिवम् । विन्यस्य सज्जिकामध्ये प्रावृत्य च पुनर्विभुम् १२६। एषा हि सज्जिका राम देवस्याग्रेति कीर्तिता । तस्य च स्थापनं पाठो रहस्ये च महेशितुः १२७। अथवा भित्तिमूले स्याद्देववेद्यामथापि वा । सुरक्षिते तथा देशे रक्षकं च नियोजयेत् १२८। प्राणादेरविनाभावं कुर्वीत नियमैः सह । एतद्धि राजसं प्रोक्तं स्थापनं परमात्मनः १२९। सात्विकं स्वसमीपस्थं धारणं तामसं पुनः । धारणं गात्रसंस्पर्शमशेषदेहगोपनम् १३०। मस्तके धारणं मुख्यं ब्रह्मणा च तथा कृतम् । विन्यस्य मुकुटस्यांते धारणं शुभमुच्यते १३१। ललाटे धारणं शस्तं यथा लक्ष्म्या धृतं शुभम् । बाणेन च धृतं मूर्ध्नि दक्षिणोरसि वा पुनः १३२। कर्णे च हरकर्णेन मुनिना परमर्षिणा । विनिर्भिद्य तथा गात्रं लोहस्थानं प्रकल्प्य च १३३। धारयंति तथा लिंगं राक्षसाः केचिदुत्तमाः । अनिकेतन मर्त्यानामशक्तानां शिरोधृतिः १३४। अधमाधममाख्यातं नीवीबंधादिधारणम् । तेषु तूच्छिष्टसंप्राप्तौ मस्तके धारणं भवेत् १३५। अधमाधमवृत्तीनां सदा वै लिंगधारणम् । पापिनामपि चाश्चर्यं यमलोके न विद्यते १३६। श्रीराम उवाच- चित्रगुप्तेन लिखिता ललाटे या लिपिर्दृढा । तया तु लिप्या नियतं नरकं कथमन्यथा १३७। करोति पूजनं शंभोः पापं नाशयते कथम् । शंभुरुवाच- पापं नाशयते कृत्स्नमपि जन्मशतार्जितम् १३८। भर्त्सनात्सर्वपापानां स्मरणाच्च महेशितुः । भस्मेति पदमाख्यातं तस्य धारणमुत्तमम् १३९। यथाविधि ललाटे वै वह्निवीर्यप्रधारणात् । नाशयेल्लिखितां यामीं पटस्थामिव हव्यभुक् १४०। कर्णोपरिकृतं पापं नष्टं स्यान्मुखधारणे । कंठे च धारणात्कंठभोगादिकृतपातकम् १४१। बाह्वोर्बाहुकृतं पापं वक्षसि मनसा कृतम् । नाभ्यां शिश्नकृतं पापं पृष्ठे गुदकृतं तथा १४२। पार्श्वयोर्धारणाद्राम परस्त्र्यालिंगनादिजम् । तद्भस्मधारणं शस्तं सर्वत्रैव त्रिपुंड्रकम् १४३। ब्रह्मविष्णुमहेशानां त्रय्यग्नीनां च धारणम् । गुप्त्यै लोकत्रयाणां च धारणं तेन वै कृतम् १४४। धृतं पंचदशस्थाने शुद्धं भस्माभिमंत्रितम् । कोष्ठयुग्मे बाहुयुग्मे कोष्ठोपरि युगे तथा १४५। धारणं सर्वदेहानां पूजायै धर्मसंमतम् । भस्माशना भस्मशय्या भस्मोद्धूलितविग्रहाः १४६। भस्मस्नानाः सदापापैर्मुच्यंते नात्र संशयः । आदौ ब्राह्मणदीक्षायां त्रियायुषमिति स्मृतम् १४७। प्रसवे च मनुष्याणां भूतावेशेऽपि रक्षकम् । सर्पादिविषहान्यर्थं सर्वेषां साधनं त्विदम् १४८। अपि वा वैष्णवो मर्त्य अथवापीतरो जनः । भस्मस्नायी भस्मयुक्तः कर्मस्वधिकरोति वै १४९। श्रीराम उवाच- भस्ममाहात्म्यमादौ मे भस्मायुष्यं हि कस्य वै । कथं हि रक्षते ह्येतत्सर्वमेतद्वदस्व मे १५०। शंभुरुवाच- आयुष्यवर्द्धने हेतुस्त्रिविधस्यापि देहिनः । पापघ्नं शीतमुष्णं च स्पर्शाच्छिवपदप्रदम् १५१। अत्र ते कीर्तयिष्यामि चेतिहासं पुरातनम् । आसीद्वासिष्ठवंश्यस्तु धनंजय इति द्विजः १५२। तस्य भार्याशतं चासीद्रूपलावण्यसंयुतम् । तासामेका तु सुषुवे शामाकाकरुणं मुने १५३। भार्याणां संख्यया राम सुताश्चासंस्तपस्विनः । पित्रा विभागस्तेषां च विषमः परिकल्पितः १५४। भ्रातॄणां च तदा ह्येव वैरबंधो महानभूत् । नराणामेकजातीनां वैरं नियतमेव तु १५५। अथासौ करुणो गत्वा भवनाशिनिका तटे । नानामुनिगणैः सार्द्धं नरसिंहदिदृक्षया १५६। नृसिंहदर्शनार्थं तु ब्राह्मणेन तु केनचित् । उत्कृष्टफलितंवीरमानीतं रूपगंधवत् १५७। करुणस्तु तदादाय व्यजिघ्रत्फलमुत्तमम् । तत्रस्थिता द्विजगणाः शापेन तमयोजयन् १५८। मक्षिका भव पापात्मन्वर्षाणां शतमप्यतः । शापावसानं भविता दधीचेन महात्मना १५९। अथ मक्षिकतां प्राप्तो भार्यामिदमभाषत । मक्षिकात्वमहं प्राप्तो मां शुभे पालयस्व भोः १६०। इत्युक्त्वा स तथा भूतो बभ्राम च ततस्ततः । अथैवंविधमाज्ञाय ज्ञातयः पापनिश्चयाः १६१। तद्वधे यत्नमास्थाय तैलमध्ये ह्यपातयन् । मृतं पतिमथादाय दुःखिता सा कृशोदरी १६२। तद्दुःखशमनार्थाय प्राह देवीत्वरुंधती । अमुं संजीवयाम्यद्य भस्मनैव शुचिस्मिते १६३। अथाग्निहोत्रजं भस्म अरुंधत्यै न्यवेदयत् । मृत्युंजयेन मंत्रेण मृतजंतौ तथाक्षिपत् १६४। मंदवायुं तथा चक्रे व्यजनेन शुचिस्मिता । उदतिष्ठत्ततो जंतुर्भस्मनोऽस्य प्रभावतः १६५। ततो वर्षशते पूर्णे ज्ञातिरेको ह्यमारयत् । मृते भर्तरि सा साध्वी दुःखिता च शुचिस्मिता १६६। दधीचं नाम विप्रेंद्रं महामाहेश्वरं मुनिम् । जगाम शरणं साध्वी प्राह विप्रस्तपोधनः १६७। त्रियायुषा विहीनं तु जमदग्निं तपोनिधिम् । भस्मैव जीवयामास कश्यपं च तथाविधम् १६८। देवानपि तथाभूतान्मामप्येतादृशं पुरा । तस्मात्तु भस्मना जंतुं जीवयामि तवानघे १६९। इत्येवमुक्त्वा भगवान्दधीचो महेश्वरं वै शरणं जगाम । भस्माभिमंत्र्याथ करे गृहीत्वा संजीवयामास धवं सुसाध्व्याः १७०। महेशस्य करस्पर्शाद्विशापः करुणोऽभवत् । स्वरूपं च ततो गत्वा स्वमाश्रमपदं ययौ १७१। दधीचमपि सा साध्वी गृहमानीय भोजने । प्रार्थयामास विप्रर्षिं भुक्तवानथ स द्विजः १७२। भुक्तवत्यथ विप्रेंद्रे कोटिशिष्याः समागताः । अथ देवाः समायाता भस्मोद्धूलितविग्रहाः १७३। नमस्कृत्य दधीचं तु पप्रच्छुः शिवकांक्षया । देवा ऊचुः - अस्माकं तु पुरा ज्ञानं नष्टमासीन्महामते १७४। गौतमस्य तु भार्यां वै दृष्ट्वा कामातुरा वयम् । तथा च धर्षिता देवी विवाहकृतमंगला १७५। तां वै कामयमानानां नष्टं ज्ञानमभूच्च नः । ततः सर्वे वयं भूता गता दुर्वाससं मुनिम् १७६। स उवाचाधुना सर्वमपनेष्यामि वोमलम् । शतरुद्रियमंत्रेण मंत्रितं शंभुना स्वयम् १७७। ममापि दत्तं तेनैव ब्रह्महत्यादिशांतये । इत्येवमुक्त्वा दुर्वासा दत्तवान्भस्मचोत्तमम् १७८। अथ तद्वचनात्सर्वे वयं विकृतचेतनाः । शतरुद्रियमंत्रेण भस्मोद्धूलितविग्रहाः १७९। निर्धूतपातकाः सर्वे संवृत्तास्तत्क्षणेन हि । आश्चर्यमेतज्जानीमो भस्मसामर्थ्यमीदृशम् १८०। दधीच उवाच- शैवस्य भस्मनः शक्तिं संक्षेपेण वदामि वः । विस्तरेण न शक्येत वक्तुं वर्षशतैरपि १८१। अत्र वः कीर्तयिष्यामि पुरावृत्तं तु देवयोः । हरिशंकरयोः सर्वे ब्रह्महत्यादिनाशनम् १८२। पुरा चैकार्णवे घोरे ब्रह्मणः प्रलये सति । महाविष्णुस्तु भगवाञ्छेते स्म प्रलयांभसि १८३। तस्य पार्श्वद्वयं प्राप्य ब्रह्मांडानां शतद्वयम् । विंशतिः पादयोः पार्श्वे विंशतिर्मस्तकांतरे १८४। नासामौक्तिकभावेन ब्रह्मांडमदधात्प्रभुः । तन्नाभिमंडले केचिल्लोमशाद्या मुनीश्वराः १८५। तपस्तपंतः सुमहदीश्वरं पर्युपासते । अथ विष्णुर्महातेजाश्चिंतामाप सिसृक्षया १८६। ध्यानयोगपरो भूत्वा न किंचित्पर्यपश्यत । अथ दुःखेन महता रुरोदोच्चैः पुनः पुनः १८७। एतस्मिन्नंतरे दीप्तिः काचिल्लोकविलक्षणा । दृष्ट्वा च हरिणा भीत्या लोचने च निमीलिते १८८। आगम्यमानो गोक्षीरसमतेजाः स गात्रवान् । संग्रथ्य कोटिब्रह्मांडदामयुग्मं करद्वये १८९। दधानमुरसा धामकोटिब्रह्मांडकल्पितम् । ब्रह्मांडमेकं निपतदुत्पतच्च करद्वये १९०। सर्वाभरणसंयुक्तं तथाभूतं तमव्ययम् । विष्णुस्तुष्टाव चादृष्ट्वा दर्शनाय च तस्य वै १९१। विष्णुरुवाच- नमस्ते देवदेवेश नमस्ते शाश्वताव्यय । न जानेऽहं भवंतं भोस्त्वं च वेत्सि नमोनमः १९२। जानामि न च ते भावं दुर्निरीक्ष्या च ते द्युतिः । माणिक्यकुंडलं हेमदामजालविभूषितम् १९३। रत्नांगुलीयं सुभगं बाहुकोष्ठविभूषणम् । तनुरक्तोत्तमाकीर्ण दीप्तायतविलोचनम् १९४। बाणलोचनसंकाशं भाललोचनमव्ययम् । कंदर्पकार्मुकभ्रांतिजनक भ्रुवमीश्वरम् १९५। स्निग्धाधोन्नतचार्वंग नासमच्छकपोलकम् । मंदस्मितं प्रसन्नास्यं विभुं बालेंदुदर्शनम् १९६। विज्ञानरक्तवसनं वेदकल्पितभूषणम् । शरणं त्वां प्रपन्नोऽस्मि चक्षुर्मे दीयतां विभो १९७। दीनांधकृपणाज्ञाननष्टस्य शरणं भव । अथ दिव्यं ददौ चक्षुः स्वात्मदर्शनशक्तिमत् १९८। अथ दृष्ट्वा हरिः शंभुं त्रिनेत्रं पुरतः स्थितम् । को भवानित्युवाचाथ न जाने त्वां महायशः १९९। प्रणामं केवलं कर्तुं शक्तोऽस्मि न हि वेदितुम् । सदाशिव उवाच- तव ज्ञानं प्रदास्यामि कुरु स्नानं च वारुणम् २००। भस्मस्नानं ततः पश्चात्ततो ज्ञानं वदाम्यहम् । श्रीभगवानुवाच- मत्स्नानयोग्यं सलिलं न चतिष्ठति कुत्रचित् २०१। इत्युक्तोथ निषण्णस्तु ब्रह्मांडासक्तविग्रहः । ऊरुदघ्नजले स्नातुं न योग्यमभवद्धरेः २०२। शंभुर्जहास स्नानाय जलमत्यधिकं त्वहो । दधीच उवाच- अथ देवः शिवो विष्णुं भालाक्षेण व्यलोकयत् २०३। विलीनसूक्ष्मावयवं वामाक्षेण व्यलोकयत् । ततः सूक्ष्मतनुर्विष्णुः शीतदेहश्च शंभुना २०४। उक्तश्च स्नाहि भो विष्णो ह्रद एष विकल्पितः । ततो ह्रदे हरिः स्नातुं हरांके कल्पिते तदा २०५। प्रवेष्टुं न शशाकाथ गंभीरे तद्ध्रदस्य तु । हरिराह च नो पंथा ह्रदस्यास्य प्रवेशने २०६। मार्गो मे दीयतां देव तमथो शंभुरब्रवीत् । कोटियोजनगंभीरं जलमेतन्महत्पुरा २०७। निविष्टस्यैव भवत ऊरुदघ्नं जलं विभो । इदानीं तिष्ठतश्चापि न प्रवेशो ह्रदे कथम् २०८। अष्टांगुलप्रमाणोऽयमूरुस्तस्मिन्ह्रदे च मे । पश्यामि प्रविश त्वं च पादस्पर्शं ददामि ते २०९। वाक्यमेकं तु सोपानं वेदं मद्वाक्यनिस्सृतम् । हरिरुवाच- शब्दारोहणसामर्थ्यं कस्यापीह न विद्यते २१०। मूर्तस्य ग्रहणं शक्यं ग्रहणं वा कथं श्रुतेः । शंभुरुवाच- पुंसः शक्तिर्न वस्तूनां धारणारोहणादिषु २११। गृहाणेमं महावेदं जग्राह हरिरप्यथ । नम्रकरश्चाशक्तेर्हि पतन्निव जनार्द्दनः २१२। न च शक्यं मया धर्तुमिति प्राह शिवं हरिः । शिवः प्रहस्य निपती पात्यतीव महाह्रदे २१३। तत्सोपानमथारुह्य स्नातुमर्हसि केशव । दधीच उवाच- वेदे सोपानभूते हि ऊरुदघ्नोपलब्धिनि २१४। तत्र स्नात्वा स विधिना बहिरुत्तीर्य चोक्तवान् । स्नातोऽस्मि किमतः कार्यं शंभुराह हरिं ततः २१५। ध्यायसे हृदये किं त्वं न च किंचिद्वदस्व मे । हरिर्न किंचिदित्याह तमथो शंभुरुक्तवान् २१६। भस्मस्नानेन संशुद्धो वेत्स्यसे परमं शुभम् । दीक्षितस्य हि तच्छस्तं तद्रक्षां करवाण्यहम् २१७। दधीच उवाच- स्ववक्षः स्थितभस्मैकं नखेनादाय शंकरः । प्रणवेनाभिमंत्र्याथ गायत्र्या ब्रह्मभूतया २१८। अंगुलिभ्यामुपादाय शिवः पंचाक्षरेण वै । हरिमस्तकगात्रेषु सर्वेष्वपि समाक्षिपत् २१९। शांतदृष्ट्या निरीक्ष्याथ जीवेत्याह हरिं हरः । ध्यायस्व किं ते हृदये स च ध्यानपरोऽभवत् २२०। अपश्यद्धृदये दीपं दीर्घाकारमतिप्रभम् । हरिराह शिवं साक्षाद्दीपो दृष्टो मयेति च २२१। शिवः प्राह न ते ज्ञानं परिपक्वमथो हरे । भस्म भक्षय ते ज्ञानं समग्रं संभविष्यति २२२। हरिरुवाच- भक्षयिष्ये शुभं भस्म स्नातोऽहं भस्मना पुरा । दृष्ट्वेश्वरं भक्तिगम्यं भस्माभक्षयदच्युतः २२३। तत्राश्चर्यमतीवासीत्पक्वबिंबसमद्युतिः । वासुदेवः शुद्धमुक्ताफलवर्णोऽभवत्क्षणात् २२४। ततःप्रभृति शुक्लोऽसौ वासुदेवः प्रसन्नवान् । पुनर्ध्यानपरो भूत्वा दीपमध्ये च पूरुषम् २२५। शुद्धस्फटिकसंकाशं त्रिनेत्रं द्विभुजं शिवम् । वरदं दक्षिणे हस्ते वामे चाभयदं विभुम् २२६। पंचवर्षीयवपुषं शरच्चंद्रायुतद्युतिम् । माणिक्यकुंडलं हेम दामजालविभूषितम् २२७। रत्नांगुलीयसुभगं बाहुकोष्ठसुभूषणम् । तनुरक्तोष्ठमाकर्ण दीर्घायतविलोचनम् २२८। बाणलोचनसंकाशं भाललोचनमव्ययम् । कंदर्पकार्मुकभ्रांतिजनकभ्रुवमीश्वरम् २२९। स्निग्धोन्नत सुचार्वंग नासमच्छकपोलकम् । मंदस्मितं प्रसन्नास्यं बालेंदुदर्शनं विभुम् २३०। विज्ञानरक्तवसनं वेदकल्पितनूपुरम् । वामांगुलीयमध्यस्थमतिप्रणवमव्ययम् २३१। दृष्टवानथ तं विष्णुः कृतकृत्योऽभवत्तदा । अथाह शंभुर्भो विष्णो हृदि दृष्टं त्वया किमु २३२। हरिराह पुरा दृष्टः पुरुषः शांतविग्रहः । इत्युदीर्य महाविष्णुः शिवपादे पपात ह २३३। हरिरुवाच- न शक्तिं भस्मनो जाने प्रभावं वा कुतस्तव । नमस्तेऽस्तु नमस्तेऽस्तु त्वामेव शरणं गतः २३४। सदाशिव उवाच- वरं वृणु महाभाग मनसा यं त्वमिच्छसि । शिववाचमथाकर्ण्य हरिर्वव्रे वरोत्तमम् २३५। हरिरुवाच- त्वत्पादयुगले शंभो भक्तिरस्तु सदा मम । अथ दत्वा वरं शंभुरिदमाह वचो हरिम् २३६। भस्मधारणसंपन्नो मम भक्तो भविष्यसि । दधीच उवाच- इत्थमुक्तं महाज्ञानं भस्मसंभवमादितः २३७। तस्माद्यूयं सुराः सर्वे धारयध्वं तदादरात् । विस्मयोत्फुल्लनयना देवाश्चासंस्तदस्त्विति २३८। य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम् । विमुक्तः सर्वपापेभ्यो यात्यसौ शांकरं पदम् २३९। इति श्रीपद्मपुराणे पातालखंडे शिवराघवसंवादे भस्ममाहात्म्ये। पंचोत्तरशततमोऽध्यायः १०५।
munaya ūcuḥ - ataḥparaṃ mahābhāgaḥ kiṃ cakāra sa rāghavaḥ | munayaśca mahātmānaḥ kimakurvaṃstataḥ param 1| sūta uvāca- rāmacaṃdre sukhāsīne vibhīṣaṇe kapīśvare | śaṃbhumūcurmunivarāḥ kathāṃ puṇyāṃ vadasva naḥ 2| teṣāmākarṇya vacanaṃ pārvatīmāha śaṃkaraḥ | idaṃ kasyāpi viprasya gṛhaṃ paramaśobhanam 3| ramyopavanavāpībhirvīrudbhirupaśobhitam | kūjanmadhukaraśreṇyā āhūtakusumāyudham 4| madhyāhnasaṃdhyāmāroḍhumiva sūryaḥ pravarttate | chāyāvāpījalasnātau paridhāya suvāsasī 5| mṛganābhisamudghṛṣṭaghanasārasucaṃdanam | ālipya sallakīdāmadṛḍhadhammillasaṃyutau 6| analpaghanasāraṃ tu tāṃbūlaṃ pratikhāditam | āsvādya mādyanmuditau yatra dhārāgṛhe śubhe 7| mayūranādabahule bahirmadhuragītakaiḥ | śayyāyāmāstṛtāyāṃ ca parasparasukhasthitau 8| viśālasmitaraktoṣṭhamānanaṃ cuṃbitaṃ yadi | saṃsāraphalamāghrātamāvayostu bhaviṣyati 9| itīritamatha śrutvā kupitā munayastu te | uktaṃ vā suśubhaṃ vākyamasmāsu kimidaṃ tvayā 10| vipralāpaḥ priyāsakteḥ kṛto nosmadvacaḥ kṛtam | atha kopaparācchaṃbhorānanātparamādbhutā 11| jvālā vinirgatā sāpi karālavadanābhavat | kasyacittu munerbhāryāmāsasādātha satvaram 12| palāyanaparā cāsīdrāmaṃ dṛṣṭvā ca bibhyatī | rāmo'pi brāhmaṇīṃ śuddhāṃ mocayāmītyabhāṣata 13| jagāma puṣpakeṇaiva bruvanmuktiṃ punaḥ punaḥ | bāṇaṃ ca dhanuṣā yoktuṃ na ca sasmāra rāghavaḥ 14| śaṃbhurapyatipuṇyāni vanānyāyatanāni ca | purāṇi ca vicitrāṇi dṛṣṭvā rāmaṃ na cāsmarat 15| kṣaṇena ca tadā prāpto lokālokaṃ mahāgirim | dṛṣṭvātha rāghavaḥ śailaṃ gṛhamārgasamākulam 16| viprayoṣinmahābhāgā kva gatā vadata dvijāḥ | ito gateti te procustamobhāgaṃ gireriti 17| rāmo vivarṇavadanaḥ kaṣṭamityabhiciṃtayan | atha śaṃbhurmahātejāḥ prakāśamatulaṃ dadau 18| tatprakāśaprabhāveṇa rāmaḥ kṛtyāṃ yayāvanu | tamomayī mahābhūmiḥ sarvajaṃtuvivarjitā 19| ābrahmāṃḍakaṭāhāṃtā śatayojanakoṭitaḥ | mahārajatabhūmiśca tamomadhye vyavasthitā 20| tatra nārāyaṇapuraṃ sūryakoṭisamaprabham | sa rāma munivaryāstu taṃ dṛṣṭvā vismayaṃ yayuḥ 21| kimetaditi cāciṃtya naḥ praveśaḥ kathaṃ bhavet | kimeṣa pralayāgniḥ syānmāyayā paramātmanaḥ 22| kiṃvā no maraṇaṃ tvadya uta śreyo bhaviṣyati | iti ciṃtākuleṣveva sa rāmeṣu muniṣvatha 23| śaṃbhurāha śṛṇuṣvādya rāghavaitadvadāmi te | prakalpitā mayā māyā tvatkṛte naitadadbhutam 24| nārāyaṇīyametattu paramaṃ dhāma bhāsvaram | uṣṇaśītādyavicchedyaṃ jñānagamyaṃ na cākṣuṣam 25| tattu pūjayataścordhvaṃ paśya brahmapurogamān | dikṣu sarvāsu ca munīnpaśya pūjayato'malān 26| caturo nigamānpaśya stuvataḥ paramaṃ padam | yoginaḥ sanakādyāstu yogamāsthāya yatnataḥ 27| dhyāyaṃti paramaṃ tejastadidaṃ paśya rāghava | amuṃ ca romaśaṃ paśya pradakṣiṇanamaskriyāḥ 28| kurvāṇaṃ koṭikoṭīśca vālakhilyānmunīśvarān | lakṣmyādisarvavanitā pūjyamānaṃ paraṃ padam 29| sākāraṃ ca nirākāraṃ brahma yatparikīrtitam | ajñānino na paśyaṃti paśyaṃti jñānacakṣuṣaḥ 30| śaṃbhuvākyādataḥ sarve pūjayāmāsuracyutam | girikarṇīṃ ca tulasīṃ mallikāṃ mārutaṃ tathā 31| nīlotpalairaṃbujaiśca kṛṣṇāsphuṭajalairapi | pūjayaṃto mahātmāno mahātmānaṃ janārdanam 32| nāradaṃ khe'tha dadṛśurjaṭilaṃ savipaṃcikam | nārāyaṇapadāghoṣaṃ laṃbakūrcopavītinam 33| sa cāpi manasā dadhyau ka eṣa iti nāradaḥ | sa papāta prabhoḥ pāde śaṃbhorānaṃdanirbharaḥ 34| śaivīṃ paṃcākṣarīṃ vidyāṃ jajāpa manasā muniḥ | dhanyo'smyanugṛhīto'smi janmādyasaphalaṃ mama 35| brahmādivaṃdyaṃ cāgamyaṃ jñātavānasmi te padam | nāradaṃ tamatha prāha śaṃbhurmaivaṃ vadeti hi 36| yathā ca māṃ na jānaṃti tathā me kuru vartanam | gaccha śīghraṃ hariṃ brūhi mamāgamanamalpataḥ 37| atha sa tvarayā gatvā sarvaṃ vyajñāpayaddharim | atha satvarayā viṣṇorādāyārghodakaṃ śubham 38| kamalāsahito yogī koṭikoṭisamāvṛtaḥ | niryayau nāradaṃ haste gṛhītvā garuḍadhvajaḥ 39| namonamo namostvasmai śaṃkarāyetyudīrayan | arghapādyādinā sarvānpūjayāmāsa keśavaḥ 40| prāveśayadameyātmā nārāyaṇapuraṃ śubham | gṛharāje tataḥ sthitvā nārāyaṇa uvāca ha 41| kathamete samāyātāḥ ko'yaṃ rājā mahāyaśāḥ | amānuṣapraveśo'yaṃ brahmādyairapyagocaraḥ 42| śaṃbhuruvāca- muniveṣā yathā prāptā vayamete nṛpastathā | tavāṃśo nṛpatiścāyaṃ rāmacaṃdraḥ pratāpavān 43| enāṃ saṃvīkṣituṃ patnīṃ tava keśava kāṃkṣati | nārāyaṇastathetyuktvā praviśetyāha rāghavam 44| atha praviśya bhavanaṃ lakṣmīṃ vīkṣya namasya ca | vinayāvanato bhūtvā vācamāha sucāriṇīm 45| kṛtārtho'smi na saṃdeho vada tvaṃ kiṃ tu manyase | śrīdevyuvāca- tvaṃ yuvā kāmakṛṣṭaśca rūpavānasi rāghava 46| sītā sā cārusarvāṃgī tava patnī tayā bhavān | viyukto'sti purā cāsīdatīva virahākulaḥ 47| mamāpi vada sarvaṃ tadathavā na ca lapsyasi | sahāsānyatha vākyāni yūnāṃ cittaharāṇi ca 48| śrutvā tu tāni sarvāṇi rāmabhadro yatātmavān | nirgaṃtuṃ kāṃkṣate tatra ānamya tanmukhāṃbujam 49| smarabāṇena padmena saṃpīḍya raghuśekharam | anveva niryayau devī padmā padmavanapriyā 50| ekapatnīvrataṃ jñātvā rāmaṃ te samupāgaman | athavepitasarvāṃgaṃ skhalatpadagatiṃ nṛpam 51| śivanārāyaṇau dṛṣṭvā vismayaṃ paramaṃ gatau | aho'sya draḍhimācitte māyino'pya vaśātmanaḥ 52| dhairyaṃ paśyeha niyataṃ tena rāmaḥ sukīrtimān | sarvataḥ śivamevāsya nāśivaṃ vidyate kvacit 53| atha rāmo vacaḥ prāha gacchehaṃ bhagavanprabho | anujñāto'tha hariṇā puṣpakeṇa sa rāghavaḥ 54| sa muniḥ sahaśaṃbhuśca sahanārāyaṇo yayau | lokālokaṃ gataḥ śīghraṃ tataḥ svādūdadhiṃ gataḥ 55| tato dvīpasamudrāṃśca jaṃbūdvīpaṃ punargataḥ | bharadvājāśramapade tasthivāngautamītaṭe 56| atha snātvā mahānadyāṃ bharadvājo munīśvaraḥ | śiṣyaiḥ śrīmānparivṛtaḥ puṣpakaṃ dṛṣṭavānmuniḥ 57| tatra rāmaṃ mahābāhuṃ śivanārāyaṇāvṛṣīn | yathāvatpūjayitvā tu tānuvāca mahāmuniḥ 58| mamāśramapade yūyaṃ bhoktumarhatha sattamāḥ | rāmastu manvākyena tathetyāha kathaṃcana 59| atha snātvā mahānadyāṃ kṛtvā devāditarpaṇam | bhoktukāmaṃ tadā rāmaṃ vasiṣṭho vākyamuktavān 60| dharmatyāgo bhavedrāma na śrāddhaṃ kriyate yadi | śrīrāma uvāca- amāyāṃ grahaṇe tīrthe vyatīpāte'tha saṃkrame 61| vyatītaṃ yadi cecchrāddhaṃ bhagavankriyate punaḥ | nityaśrāddhaṃ punarnaiva kuryāditi vacastava 62| yathā mamaiva mātṝṇāṃ maraṇe samupasthite | aśauce ca samāyāte nityaśrāddhaṃ na vai kṛtam 63| vyatīpātādikāleṣu kṛtaṃ tu vacanāttava | vasiṣṭha uvāca- ete hi munayaḥ sarve tathā śaṃbhurayaṃ dvijaḥ 64| etanmukhādaśeṣeṇa nirṇayastu bhaviṣyati | saha sarve viniścitya munayaḥ śaṃbhumabruvan 65| vadāsmākamaśeṣaṃ tvaṃ dvijavarya mahānasi | śaṃbhuruvāca- tyaktavyaṃ yacca vai śrāddhaṃ punaḥ kartavyameva ca 66| sūtake samanuprāpte vighneṣu ca vadāmyaham | māsikānyudakuṃbhāni śrāddhāni sakalānica 67| pratisāṃvatsaraṃ śrāddhaṃ sūtakānaṃtaraṃ viduḥ | tyaktānyanyāni yāvaṃti sūtake vighnasaṃbhave 68| anaṃtaraṃ hi kāryāṇi sarvāṇīti na saṃśayaḥ | māsikāni samastāni śrāddhaṃ prātyabdikaṃ tathā 69| sūtakānaṃtaraṃ kāryaṃ vighne'nyasminyatonyathā | ekādaśyāṃ kṛṣṇapakṣe kartavyaṃ śubhamicchatā 70| tatra vyatikrame hetāvamāyāṃ kriyate tu tat | yathottaradineṣveva kartavyaṃ yadyavighnataḥ 71| kṛṣṇapakṣe tvamāyāṃ tu kartavyaṃ rāma no kṛtam | mṛtāhasya yadā māso na jñāyeta kathaṃcana 72| mārgaśīrṣe'thavā māghe śrāddhaṃ taddivase smṛtam | yadā tu vāsarājñānaṃ māsasya jñānameva ca 73| amāyāmeva tanmāse śrāddhaṃ sāṃvatsaraṃ bhavet | dinamāsāparijñāne proṣitasya mṛtasya ca 74| tattithyāṃ taddinaṃ grāhyaṃ tatra jñānaṃ yadā bhavet | āśvināmā ca mārgāmā māghāmā ca dinatrayam 75| tatra vānyatamaṃ grāhyaṃ dinamāsāpratītitaḥ | vṛddhisaptamasīmaṃta pretaśrāddhānumāsikam 76| nityodakuṃbhaśrāddhaṃ ca māse syuradhike'pi ca | grahaṇe putrajanmādau karmaṇyapi ca śāṃtike 77| saṃkalpite ca sarvasminnadhimāso na duṣyati | rogī yadā manuṣyaḥ syācchrāddhakarmaṇyupasthite 78| bhāryāṃ vā bhrātaraṃ vāpi śiṣyaṃ vāpi niyojayet | tasyābhāve na hāniḥ syātkarmaṇaḥ śrāddhasaṃjñinaḥ 79| nityaśrāddhe yathāśakti bhoktāraṃ tu niyojayet | amāvāsyā māsikaṃ ca mṛtāha vyatireki yat 80| svayaṃ karmaṇyaśaktaścetsutaṃ vipraṃ niyojayet | rājakāryaniyuktasya dāsagrahaṇavartinaḥ 81| vyasaneṣu samasteṣu śrāddhaṃ vipreṇa kārayet | prātaḥkāle tu na śrāddhaṃ prakurvaṃti dvijottamāḥ 82| naimittikeṣu śrāddheṣu na kālaniyamaḥ smṛtaḥ 83| gṛhādivyatiriktasya prakramaḥ kutupaḥ smṛtaḥ | kutupādathavāpyarvāgāsannakutupo bhavet 84| māsemāse yathāśrāddhe'parāhṇaspṛgvidhīyate | aparāhṇavyāpinī syādubhayatra yadā tvamā 85| kṣaye pūrvā tu kartavyā vṛddhau sāmye parā smṛtā | amāvāsyā tu yā hi syādaparāhṇadvaye samā 86| kṣaye pūrvā parā vṛddhau sāmye'pi ca parā bhavet | kṣīṇastu caṃdramā yatra tatra śrāddhaṃ tu pārvaṇam 87| amāṣṭabhāge sūkṣmo'sau bhūtāṣṭāṃśe sa nāsti cet | madhyāhnavyāpinī sā syādekoddiṣṭe tithirbhavet 88| sāyāhnavyāpinī yā syātpārvaṇe sā tithirbhavet | alpāparāhṇagā yāmā grāhyā śrāddhādike bhavet 89| mṛtāhe trimuhūrtā ca sāyaṃkāle tithirbhavet | parehyastaṃgatā yatra trimuhūrtaṃ tu pūrvavat 90| tatrāparedyuḥ śrāddhaṃ syājjyeṣṭhaputrasya nāśanam | amāśrāddhaṃ yathā kuryānmṛtāhe samupasthite 91| madhyāhnavyāpinī tatra hya dvijasya vidhīyate | rāma uvāca- śrāddhakramamaśeṣeṇa martyakarmakramaṃ tathā 92| prāsaṃgikānāṃ dharmāṇāṃ nirṇayaṃ vaktumarhasi | śaṃbhuruvāca- śrāddhasya divase prāpte pūrvedyurniyamānvitaḥ 93| nimaṃtrayīta vipreṃdrānvipralakṣaṇasaṃyutān | ekabhuktaṃ brahmacaryamaṃtyajādyairabhāṣaṇam 94| daṃtadhāvanamabhyaṃga nakhakeśanikṛṃtanam | kartā kurvīta pūrvedyustyaktvā caiva pare'hani 95| gṛhṇītaniyamānuktānsarvametatparityajet | trikālaṃ caiva pūjā cetprātardevaṃ yajetsvakam 96| aruṇodayavelāyāṃ karoti yadi pūjanam | adhaḥśāyī tathā bhūtaḥ prātarutthāya karmavit 97| prātastyamapi yatkarma tatkṛtvā snānapūrvakam | ṛṇatrayavinirmukto yāsyati brahmatatparam 98| sūryasyodayavelāyāṃ śivapūjāṃ karoti yaḥ | sūryeṇasama tejasvī śivaloke mahīyate 99| udite bhāskare paścāddhaṭikāṃtarapūjanam | rudreṇasama tejasvī śivaloke mahīyate 100| tṛtīyaghaṭikāyāṃ tu śivapūjāṃ samācaret | kuberasama tejasvī śivaloke mahīyate 101| tṛtīyaghaṭikāyāṃ tu śivapūjāṃ samācaret | kuberasama tejasvī śivaloke mahīyate 102| caturthīpaṃcamīṣaṣṭhīsaptamī ghaṭikāsu yaḥ | śivaṃ pūjayate bhaktyā śivaloke marutsamaḥ 103| tatkāla eva kriyate pūjā yatkālanoditā | yathā pratijñamathavā gṛhīta niyamo yajet 104| upacāreṣu śaktyā vai niyamaṃ paripālayet | niyamātikrame vāpi yāgaśca syādvibhoryadi 105| śrīrāma uvāca- kva pūjā devadevasya śaṃkarasyāmitaujasaḥ | smaraṇātpāpanāśasya smaraṇānmokṣadasya ca 106| śivasya śivarūpasya śivatattvārthavedinaḥ | somasya somabhūṣasya somanetrasya rājituḥ 107| vedamūrteramūrteśca vedasārasya vedinaḥ | vedavedāṃgavittasya vedyāvedyasya yoginaḥ 108| gokṣīrasamadehasya gokṣīrasnānamodinaḥ | gopālinastrinetrasya trayīnetrasya māyinaḥ 109| praśnamadhye tathā rāmaṃ śivajñānamathādiśat | sthāṇubhūtaivāsīno nāsāgranyastalocanaḥ 110| ānaṃdaniṣyaṃdavilocanāśru pravāhasaṃspṛṣṭakapoladeśaḥ | dadhāra devaṃ giriśaṃ hṛdaṃbuje gokṣīrasusnigdhasucārugātram 111| pratibiṃbamatho gātre rāmasya samadṛśyata | dṛṣṭvaiva biṃbitaṃ śaṃbhuṃ caturbāhuṃ trilocanam 112| vismayaṃ paramaṃ yātāḥ sarve muniharīśvarāḥ | śaṃbhorvakṣaḥsthitaṃ rāmaṃ dṛṣṭvā dīptākṛtiṃ śubham 113| tūṣṇīṃ babhūvuryāmārddhamatha rāmamudaikṣata | svapraśnamanusaṃdhāya prāha sarvaṃ vadeti ca 114| śaṃbhuruvāca- acale yā sadā pūjā cale vāpi yathecchayā | liṃgasaṃpūjanaṃ mukhyamalābhe pratimādiṣu 115| adhikāraviśeṣeṇa tatratatrāpi pūjanam | viguṇaṃ saguṇaṃ vāpi saphalaṃ liṃgapūjanam 116| pratimādikṛtāpūjā viguṇā saphalā nahi | acale vā cale vāpi pūjā liṃge praśasyate 117| calasya pūjanaṃ vakṣye sthāpanodvāsane tathā | te ubhena vijānāti kaścinmunirapi kvacit 118| sthāpayaṃti hṛdabje vai gopayaṃti yajaṃti ca | udvāsayaṃti deveśaṃ śaṃkaraṃ yoginaḥ sadā 119| kriyā cātīva hotṝṇāṃ vahnau devaṃ triyaṃbakam | pūjakānāmaśeṣāṇāṃ śivaliṃge maheśvaram 120| liṃgasya sthāpanaṃ pūjā udvāsanamathaiva ca | dhāraṇaṃ śaṃkarasyaiva liṃgameva maheśvaram 121| sajjikaṃ paramotkṛṣṭaṃ svarṇaṃ caiva vinirmitam | rājatairvā dalaiḥ kāryaṃ rājatairvaiṇavaistu yat 122| latāsūtrairatho vāpi racitaṃ dāruṇāthavā | vastreṇa vātha racitaṃ mṛdāviracitaṃ bhavet 123| tatra saṃveṣṭya vastreṇa sugaṃdhena samanvite | dhautavastrayuge śuddhe mṛdvāsana samanvite 124| śītoṣṇarahite pādacatuṣṭayasamanvite | prāvṛticchedanopete krimikīṭavivarjite 125| dhautena mṛduvastreṇa sarvato veṣṭya taṃ śivam | vinyasya sajjikāmadhye prāvṛtya ca punarvibhum 126| eṣā hi sajjikā rāma devasyāgreti kīrtitā | tasya ca sthāpanaṃ pāṭho rahasye ca maheśituḥ 127| athavā bhittimūle syāddevavedyāmathāpi vā | surakṣite tathā deśe rakṣakaṃ ca niyojayet 128| prāṇāderavinābhāvaṃ kurvīta niyamaiḥ saha | etaddhi rājasaṃ proktaṃ sthāpanaṃ paramātmanaḥ 129| sātvikaṃ svasamīpasthaṃ dhāraṇaṃ tāmasaṃ punaḥ | dhāraṇaṃ gātrasaṃsparśamaśeṣadehagopanam 130| mastake dhāraṇaṃ mukhyaṃ brahmaṇā ca tathā kṛtam | vinyasya mukuṭasyāṃte dhāraṇaṃ śubhamucyate 131| lalāṭe dhāraṇaṃ śastaṃ yathā lakṣmyā dhṛtaṃ śubham | bāṇena ca dhṛtaṃ mūrdhni dakṣiṇorasi vā punaḥ 132| karṇe ca harakarṇena muninā paramarṣiṇā | vinirbhidya tathā gātraṃ lohasthānaṃ prakalpya ca 133| dhārayaṃti tathā liṃgaṃ rākṣasāḥ keciduttamāḥ | aniketana martyānāmaśaktānāṃ śirodhṛtiḥ 134| adhamādhamamākhyātaṃ nīvībaṃdhādidhāraṇam | teṣu tūcchiṣṭasaṃprāptau mastake dhāraṇaṃ bhavet 135| adhamādhamavṛttīnāṃ sadā vai liṃgadhāraṇam | pāpināmapi cāścaryaṃ yamaloke na vidyate 136| śrīrāma uvāca- citraguptena likhitā lalāṭe yā lipirdṛḍhā | tayā tu lipyā niyataṃ narakaṃ kathamanyathā 137| karoti pūjanaṃ śaṃbhoḥ pāpaṃ nāśayate katham | śaṃbhuruvāca- pāpaṃ nāśayate kṛtsnamapi janmaśatārjitam 138| bhartsanātsarvapāpānāṃ smaraṇācca maheśituḥ | bhasmeti padamākhyātaṃ tasya dhāraṇamuttamam 139| yathāvidhi lalāṭe vai vahnivīryapradhāraṇāt | nāśayellikhitāṃ yāmīṃ paṭasthāmiva havyabhuk 140| karṇoparikṛtaṃ pāpaṃ naṣṭaṃ syānmukhadhāraṇe | kaṃṭhe ca dhāraṇātkaṃṭhabhogādikṛtapātakam 141| bāhvorbāhukṛtaṃ pāpaṃ vakṣasi manasā kṛtam | nābhyāṃ śiśnakṛtaṃ pāpaṃ pṛṣṭhe gudakṛtaṃ tathā 142| pārśvayordhāraṇādrāma parastryāliṃganādijam | tadbhasmadhāraṇaṃ śastaṃ sarvatraiva tripuṃḍrakam 143| brahmaviṣṇumaheśānāṃ trayyagnīnāṃ ca dhāraṇam | guptyai lokatrayāṇāṃ ca dhāraṇaṃ tena vai kṛtam 144| dhṛtaṃ paṃcadaśasthāne śuddhaṃ bhasmābhimaṃtritam | koṣṭhayugme bāhuyugme koṣṭhopari yuge tathā 145| dhāraṇaṃ sarvadehānāṃ pūjāyai dharmasaṃmatam | bhasmāśanā bhasmaśayyā bhasmoddhūlitavigrahāḥ 146| bhasmasnānāḥ sadāpāpairmucyaṃte nātra saṃśayaḥ | ādau brāhmaṇadīkṣāyāṃ triyāyuṣamiti smṛtam 147| prasave ca manuṣyāṇāṃ bhūtāveśe'pi rakṣakam | sarpādiviṣahānyarthaṃ sarveṣāṃ sādhanaṃ tvidam 148| api vā vaiṣṇavo martya athavāpītaro janaḥ | bhasmasnāyī bhasmayuktaḥ karmasvadhikaroti vai 149| śrīrāma uvāca- bhasmamāhātmyamādau me bhasmāyuṣyaṃ hi kasya vai | kathaṃ hi rakṣate hyetatsarvametadvadasva me 150| śaṃbhuruvāca- āyuṣyavarddhane hetustrividhasyāpi dehinaḥ | pāpaghnaṃ śītamuṣṇaṃ ca sparśācchivapadapradam 151| atra te kīrtayiṣyāmi cetihāsaṃ purātanam | āsīdvāsiṣṭhavaṃśyastu dhanaṃjaya iti dvijaḥ 152| tasya bhāryāśataṃ cāsīdrūpalāvaṇyasaṃyutam | tāsāmekā tu suṣuve śāmākākaruṇaṃ mune 153| bhāryāṇāṃ saṃkhyayā rāma sutāścāsaṃstapasvinaḥ | pitrā vibhāgasteṣāṃ ca viṣamaḥ parikalpitaḥ 154| bhrātṝṇāṃ ca tadā hyeva vairabaṃdho mahānabhūt | narāṇāmekajātīnāṃ vairaṃ niyatameva tu 155| athāsau karuṇo gatvā bhavanāśinikā taṭe | nānāmunigaṇaiḥ sārddhaṃ narasiṃhadidṛkṣayā 156| nṛsiṃhadarśanārthaṃ tu brāhmaṇena tu kenacit | utkṛṣṭaphalitaṃvīramānītaṃ rūpagaṃdhavat 157| karuṇastu tadādāya vyajighratphalamuttamam | tatrasthitā dvijagaṇāḥ śāpena tamayojayan 158| makṣikā bhava pāpātmanvarṣāṇāṃ śatamapyataḥ | śāpāvasānaṃ bhavitā dadhīcena mahātmanā 159| atha makṣikatāṃ prāpto bhāryāmidamabhāṣata | makṣikātvamahaṃ prāpto māṃ śubhe pālayasva bhoḥ 160| ityuktvā sa tathā bhūto babhrāma ca tatastataḥ | athaivaṃvidhamājñāya jñātayaḥ pāpaniścayāḥ 161| tadvadhe yatnamāsthāya tailamadhye hyapātayan | mṛtaṃ patimathādāya duḥkhitā sā kṛśodarī 162| tadduḥkhaśamanārthāya prāha devītvaruṃdhatī | amuṃ saṃjīvayāmyadya bhasmanaiva śucismite 163| athāgnihotrajaṃ bhasma aruṃdhatyai nyavedayat | mṛtyuṃjayena maṃtreṇa mṛtajaṃtau tathākṣipat 164| maṃdavāyuṃ tathā cakre vyajanena śucismitā | udatiṣṭhattato jaṃturbhasmano'sya prabhāvataḥ 165| tato varṣaśate pūrṇe jñātireko hyamārayat | mṛte bhartari sā sādhvī duḥkhitā ca śucismitā 166| dadhīcaṃ nāma vipreṃdraṃ mahāmāheśvaraṃ munim | jagāma śaraṇaṃ sādhvī prāha viprastapodhanaḥ 167| triyāyuṣā vihīnaṃ tu jamadagniṃ taponidhim | bhasmaiva jīvayāmāsa kaśyapaṃ ca tathāvidham 168| devānapi tathābhūtānmāmapyetādṛśaṃ purā | tasmāttu bhasmanā jaṃtuṃ jīvayāmi tavānaghe 169| ityevamuktvā bhagavāndadhīco maheśvaraṃ vai śaraṇaṃ jagāma | bhasmābhimaṃtryātha kare gṛhītvā saṃjīvayāmāsa dhavaṃ susādhvyāḥ 170| maheśasya karasparśādviśāpaḥ karuṇo'bhavat | svarūpaṃ ca tato gatvā svamāśramapadaṃ yayau 171| dadhīcamapi sā sādhvī gṛhamānīya bhojane | prārthayāmāsa viprarṣiṃ bhuktavānatha sa dvijaḥ 172| bhuktavatyatha vipreṃdre koṭiśiṣyāḥ samāgatāḥ | atha devāḥ samāyātā bhasmoddhūlitavigrahāḥ 173| namaskṛtya dadhīcaṃ tu papracchuḥ śivakāṃkṣayā | devā ūcuḥ - asmākaṃ tu purā jñānaṃ naṣṭamāsīnmahāmate 174| gautamasya tu bhāryāṃ vai dṛṣṭvā kāmāturā vayam | tathā ca dharṣitā devī vivāhakṛtamaṃgalā 175| tāṃ vai kāmayamānānāṃ naṣṭaṃ jñānamabhūcca naḥ | tataḥ sarve vayaṃ bhūtā gatā durvāsasaṃ munim 176| sa uvācādhunā sarvamapaneṣyāmi vomalam | śatarudriyamaṃtreṇa maṃtritaṃ śaṃbhunā svayam 177| mamāpi dattaṃ tenaiva brahmahatyādiśāṃtaye | ityevamuktvā durvāsā dattavānbhasmacottamam 178| atha tadvacanātsarve vayaṃ vikṛtacetanāḥ | śatarudriyamaṃtreṇa bhasmoddhūlitavigrahāḥ 179| nirdhūtapātakāḥ sarve saṃvṛttāstatkṣaṇena hi | āścaryametajjānīmo bhasmasāmarthyamīdṛśam 180| dadhīca uvāca- śaivasya bhasmanaḥ śaktiṃ saṃkṣepeṇa vadāmi vaḥ | vistareṇa na śakyeta vaktuṃ varṣaśatairapi 181| atra vaḥ kīrtayiṣyāmi purāvṛttaṃ tu devayoḥ | hariśaṃkarayoḥ sarve brahmahatyādināśanam 182| purā caikārṇave ghore brahmaṇaḥ pralaye sati | mahāviṣṇustu bhagavāñchete sma pralayāṃbhasi 183| tasya pārśvadvayaṃ prāpya brahmāṃḍānāṃ śatadvayam | viṃśatiḥ pādayoḥ pārśve viṃśatirmastakāṃtare 184| nāsāmauktikabhāvena brahmāṃḍamadadhātprabhuḥ | tannābhimaṃḍale kecillomaśādyā munīśvarāḥ 185| tapastapaṃtaḥ sumahadīśvaraṃ paryupāsate | atha viṣṇurmahātejāściṃtāmāpa sisṛkṣayā 186| dhyānayogaparo bhūtvā na kiṃcitparyapaśyata | atha duḥkhena mahatā rurodoccaiḥ punaḥ punaḥ 187| etasminnaṃtare dīptiḥ kācillokavilakṣaṇā | dṛṣṭvā ca hariṇā bhītyā locane ca nimīlite 188| āgamyamāno gokṣīrasamatejāḥ sa gātravān | saṃgrathya koṭibrahmāṃḍadāmayugmaṃ karadvaye 189| dadhānamurasā dhāmakoṭibrahmāṃḍakalpitam | brahmāṃḍamekaṃ nipatadutpatacca karadvaye 190| sarvābharaṇasaṃyuktaṃ tathābhūtaṃ tamavyayam | viṣṇustuṣṭāva cādṛṣṭvā darśanāya ca tasya vai 191| viṣṇuruvāca- namaste devadeveśa namaste śāśvatāvyaya | na jāne'haṃ bhavaṃtaṃ bhostvaṃ ca vetsi namonamaḥ 192| jānāmi na ca te bhāvaṃ durnirīkṣyā ca te dyutiḥ | māṇikyakuṃḍalaṃ hemadāmajālavibhūṣitam 193| ratnāṃgulīyaṃ subhagaṃ bāhukoṣṭhavibhūṣaṇam | tanuraktottamākīrṇa dīptāyatavilocanam 194| bāṇalocanasaṃkāśaṃ bhālalocanamavyayam | kaṃdarpakārmukabhrāṃtijanaka bhruvamīśvaram 195| snigdhādhonnatacārvaṃga nāsamacchakapolakam | maṃdasmitaṃ prasannāsyaṃ vibhuṃ bāleṃdudarśanam 196| vijñānaraktavasanaṃ vedakalpitabhūṣaṇam | śaraṇaṃ tvāṃ prapanno'smi cakṣurme dīyatāṃ vibho 197| dīnāṃdhakṛpaṇājñānanaṣṭasya śaraṇaṃ bhava | atha divyaṃ dadau cakṣuḥ svātmadarśanaśaktimat 198| atha dṛṣṭvā hariḥ śaṃbhuṃ trinetraṃ purataḥ sthitam | ko bhavānityuvācātha na jāne tvāṃ mahāyaśaḥ 199| praṇāmaṃ kevalaṃ kartuṃ śakto'smi na hi veditum | sadāśiva uvāca- tava jñānaṃ pradāsyāmi kuru snānaṃ ca vāruṇam 200| bhasmasnānaṃ tataḥ paścāttato jñānaṃ vadāmyaham | śrībhagavānuvāca- matsnānayogyaṃ salilaṃ na catiṣṭhati kutracit 201| ityuktotha niṣaṇṇastu brahmāṃḍāsaktavigrahaḥ | ūrudaghnajale snātuṃ na yogyamabhavaddhareḥ 202| śaṃbhurjahāsa snānāya jalamatyadhikaṃ tvaho | dadhīca uvāca- atha devaḥ śivo viṣṇuṃ bhālākṣeṇa vyalokayat 203| vilīnasūkṣmāvayavaṃ vāmākṣeṇa vyalokayat | tataḥ sūkṣmatanurviṣṇuḥ śītadehaśca śaṃbhunā 204| uktaśca snāhi bho viṣṇo hrada eṣa vikalpitaḥ | tato hrade hariḥ snātuṃ harāṃke kalpite tadā 205| praveṣṭuṃ na śaśākātha gaṃbhīre taddhradasya tu | harirāha ca no paṃthā hradasyāsya praveśane 206| mārgo me dīyatāṃ deva tamatho śaṃbhurabravīt | koṭiyojanagaṃbhīraṃ jalametanmahatpurā 207| niviṣṭasyaiva bhavata ūrudaghnaṃ jalaṃ vibho | idānīṃ tiṣṭhataścāpi na praveśo hrade katham 208| aṣṭāṃgulapramāṇo'yamūrustasminhrade ca me | paśyāmi praviśa tvaṃ ca pādasparśaṃ dadāmi te 209| vākyamekaṃ tu sopānaṃ vedaṃ madvākyanissṛtam | hariruvāca- śabdārohaṇasāmarthyaṃ kasyāpīha na vidyate 210| mūrtasya grahaṇaṃ śakyaṃ grahaṇaṃ vā kathaṃ śruteḥ | śaṃbhuruvāca- puṃsaḥ śaktirna vastūnāṃ dhāraṇārohaṇādiṣu 211| gṛhāṇemaṃ mahāvedaṃ jagrāha harirapyatha | namrakaraścāśakterhi patanniva janārddanaḥ 212| na ca śakyaṃ mayā dhartumiti prāha śivaṃ hariḥ | śivaḥ prahasya nipatī pātyatīva mahāhrade 213| tatsopānamathāruhya snātumarhasi keśava | dadhīca uvāca- vede sopānabhūte hi ūrudaghnopalabdhini 214| tatra snātvā sa vidhinā bahiruttīrya coktavān | snāto'smi kimataḥ kāryaṃ śaṃbhurāha hariṃ tataḥ 215| dhyāyase hṛdaye kiṃ tvaṃ na ca kiṃcidvadasva me | harirna kiṃcidityāha tamatho śaṃbhuruktavān 216| bhasmasnānena saṃśuddho vetsyase paramaṃ śubham | dīkṣitasya hi tacchastaṃ tadrakṣāṃ karavāṇyaham 217| dadhīca uvāca- svavakṣaḥ sthitabhasmaikaṃ nakhenādāya śaṃkaraḥ | praṇavenābhimaṃtryātha gāyatryā brahmabhūtayā 218| aṃgulibhyāmupādāya śivaḥ paṃcākṣareṇa vai | harimastakagātreṣu sarveṣvapi samākṣipat 219| śāṃtadṛṣṭyā nirīkṣyātha jīvetyāha hariṃ haraḥ | dhyāyasva kiṃ te hṛdaye sa ca dhyānaparo'bhavat 220| apaśyaddhṛdaye dīpaṃ dīrghākāramatiprabham | harirāha śivaṃ sākṣāddīpo dṛṣṭo mayeti ca 221| śivaḥ prāha na te jñānaṃ paripakvamatho hare | bhasma bhakṣaya te jñānaṃ samagraṃ saṃbhaviṣyati 222| hariruvāca- bhakṣayiṣye śubhaṃ bhasma snāto'haṃ bhasmanā purā | dṛṣṭveśvaraṃ bhaktigamyaṃ bhasmābhakṣayadacyutaḥ 223| tatrāścaryamatīvāsītpakvabiṃbasamadyutiḥ | vāsudevaḥ śuddhamuktāphalavarṇo'bhavatkṣaṇāt 224| tataḥprabhṛti śuklo'sau vāsudevaḥ prasannavān | punardhyānaparo bhūtvā dīpamadhye ca pūruṣam 225| śuddhasphaṭikasaṃkāśaṃ trinetraṃ dvibhujaṃ śivam | varadaṃ dakṣiṇe haste vāme cābhayadaṃ vibhum 226| paṃcavarṣīyavapuṣaṃ śaraccaṃdrāyutadyutim | māṇikyakuṃḍalaṃ hema dāmajālavibhūṣitam 227| ratnāṃgulīyasubhagaṃ bāhukoṣṭhasubhūṣaṇam | tanuraktoṣṭhamākarṇa dīrghāyatavilocanam 228| bāṇalocanasaṃkāśaṃ bhālalocanamavyayam | kaṃdarpakārmukabhrāṃtijanakabhruvamīśvaram 229| snigdhonnata sucārvaṃga nāsamacchakapolakam | maṃdasmitaṃ prasannāsyaṃ bāleṃdudarśanaṃ vibhum 230| vijñānaraktavasanaṃ vedakalpitanūpuram | vāmāṃgulīyamadhyasthamatipraṇavamavyayam 231| dṛṣṭavānatha taṃ viṣṇuḥ kṛtakṛtyo'bhavattadā | athāha śaṃbhurbho viṣṇo hṛdi dṛṣṭaṃ tvayā kimu 232| harirāha purā dṛṣṭaḥ puruṣaḥ śāṃtavigrahaḥ | ityudīrya mahāviṣṇuḥ śivapāde papāta ha 233| hariruvāca- na śaktiṃ bhasmano jāne prabhāvaṃ vā kutastava | namaste'stu namaste'stu tvāmeva śaraṇaṃ gataḥ 234| sadāśiva uvāca- varaṃ vṛṇu mahābhāga manasā yaṃ tvamicchasi | śivavācamathākarṇya harirvavre varottamam 235| hariruvāca- tvatpādayugale śaṃbho bhaktirastu sadā mama | atha datvā varaṃ śaṃbhuridamāha vaco harim 236| bhasmadhāraṇasaṃpanno mama bhakto bhaviṣyasi | dadhīca uvāca- itthamuktaṃ mahājñānaṃ bhasmasaṃbhavamāditaḥ 237| tasmādyūyaṃ surāḥ sarve dhārayadhvaṃ tadādarāt | vismayotphullanayanā devāścāsaṃstadastviti 238| ya idaṃ śṛṇuyānnityaṃ puṇyākhyānamanuttamam | vimuktaḥ sarvapāpebhyo yātyasau śāṃkaraṃ padam 239| iti śrīpadmapurāṇe pātālakhaṃḍe śivarāghavasaṃvāde bhasmamāhātmye| paṃcottaraśatatamo'dhyāyaḥ 105|
English translation
The sages said :
1. What did the illustrious Rāma do thereafter? What did the magnanimous sages do after that?
Sūta said :
2-9. When Rāmacandra was seated comfortably, (so also) Bibhiṣaṇa, the lord of monkeys, the best sages said to Śambhu : “Tell us a meritorious tale.” Having heard their words, Śaṃ- kara said to Pārvatī : “This is the extremely beautiful house of a certain brāhmaṇa . It is adorned with a lovely garden, wells and creepers. It has (as it were) invited Cupid by means of the rows of humming bees. The sun is, as it were, proceeding to ascend to the mid-day position. We (shall) have bathed in the water of a beautiful well, and (shall have) put on fine garments. We (shall have) besmeared (our bodies with) thick, excellent sandal paste ground (i.e. mixed) with musk. We (shall) have firmly braided hair ornamented with the wreaths of the sallakī (flowers). Having tasted the tāmbūla that is large and dense and excellent and being glad and delighted, we shall remain comforting each other on a bed that is strewn in an auspicious house furnished with artificial jets, full of notes of peacocks along with sweet songs (sung) outside. If the face having a broad smile and red lips will be kissed, then we shall have enjoyed the fruit of the mundane existence.”
10-14a. Having heard these words spoken, the sages got angry and said: “Why have you told us these very auspicious words now? Due to your attachment to your beloved you made an unmeaning talk. You did not do our words (i.e. what we had asked you).” Then from the face of Śambhu who was full of anger, a very wonderful flame went out; and she too had a terrible face. She seized the wife of a certain sage and was intent upon fleeing quickly, but was frightened on seeing Rāma. Rāma too said, “I shall free the brāhmaṇa-woman.” Again and again talking of liberating (the brāhmaṇa-woman), he went by Puṣpaka only.
14b-17a. Rāma did not remember (i.e. he forgot) to fix the arrow onto the bow. Śambhu also, seeing very auspicious forests and abodes, and strange cities, did not remember Rāma. Then in a moment Rāma reached the great mountain Lokāloka . Then Rāma, seeing the mountain full of houses and paths (said to the brāhmaṇas ): “O illustrious brāhmaṇas, tell me which way the brāhmaṇa-woman has gone.”
17b-20a. They said: “This way she has gone to the dark side of the mountain.” Rāma with a pale face thought: ‘Oh, it is bad’. Then Śambhu, of great lustre, gave matchless light. Due to the prowess of that light, Rāma went after that female deity to whom sacrifices are offered for destructive and magical purposes. The great region was full of darkness and without beings. From the primordial egg to the fragment of a broken jar, it spread over a hundred crores of yojanas .
20b-23a. In the darkness was settled a great silver (piece of) land. There was the city of Nārāyaṇa (i.e. Viṣṇu ), having lustre like that of a crore of suns. Seeing it, the best sages along with Rāma, were amazed. Thinking (i.e. they thought): ‘What is this? How can we enter it? Could it be the fire at the time of the end of the world due to the magic power of the highest lord? Shall we die today or shall we have bliss?’
23b-30. When the sages, along with Rāma, were thus full of anxiety, Śambhu said: “O Rāma, listen to what I tell you today. For you I have brought about this illusion. This is no wonder. This is the great city of Nārāyaṇa (i.e. Viṣṇu). It is bright with lustre. It can not be destroyed by heat or cold. It is accessible through knowledge (only). It is not visible to the (physical) eyes. Look above at Brahmā and others who are worshipping it. Look in all directions at the pure sages who are worshipping it. Look at the four Vedas , praising the Highest Position (i.e. the highest god). O Rāghava , see this Highest Lustre which the meditating sages like Sanaka , resorting to abstract meditation, are meditating upon. See also this Romaśa going round and saluting. Look at these crores and crores of best sages like Vālakhilya . Look at the Highest Position (i.e. the highest god) being worshipped by all women like Lakṣmī . It is described as the Brahman having a form and without a form. The ignorant do not (i.e. cannot) see it. (Only) those having the eyes of knowledge (can) see it.”
31-34. On (hearing) the words of Śambhu all worshipped Acyuta , so also Girikarṇī, Tulasī , Mallikā and Māruta . (They saw) the high-souled ones worshipping the illustrious Janārdana . They saw Nārada having matted hair and a lute, uttering loudly the word (i.e. name) Nārāyaṇa , having a large beard and a sacred thread. He too thought to his mind: ‘Who is this?’ He (i.e. Nārada), full of joy, fell at the feet of Śambhu.
35-36a. The sage mentally muttered the five-lettered incantation dedicated to Śiva . “I am blessed;I am favoured; today my life is fruitful, (since) I have known your place which is saluted by Brahmā and others, which is inaccessible”.
36b-42. Then Śambhu said to Nārada: “Do not say so. Behave with me in such a way that they do not recognise me. Go quickly and tell Viṣṇu about my arrival in a short time.” Then, he hurriedly went and informed Viṣṇu of everything. Then he, the yogin , taking the auspicious water with materials for worship, along with Lakṣmī, and surrounded by crores and crores (of followers), seizing Nārada with his hand went (forth to greet him). The word Viṣṇu does not fit in the verse! He, having Garuḍa as his banner said: “Salutation, salutation to Śaṅkara .” Viṣṇu honoured all with materials of worship and water for washing the feet. He, of an immeasurable intellect, made them enter (i.e. took them into) the auspicious Narāyaṇapura (i.e. city of Viṣṇu). Then remaining in the best house, Nārāyaṇa said: “How have these come (here)? Who is this king of great glory? Human beings cannot enter this (place). This is inaccessible even to Brahmā and others.”
Śambhu said :
43-46a. We, dressed as sages, have come (here); and this valourous king is Rāmacandra who is a portion of you. O Keśava , he desires to see your wife.
Nārāyaṇa (i.e. Viṣṇu) saying, “All right”, said to Rāma “Enter (here)”. Then having entered the residence, having seen Lakṣmī, and bowing through modesty he saluted her, and said (these) meritorious words (to her): “I am blessed; there is no doubt about it. Tell me what you feel.”
Śrī Devī said :
46b-48. O Rāghava, you are young; you are attracted by love for sensual enjoyments; you are handsome. That Sītā , beautiful in all limbs, is your wife. Formerly you were separated from her, and being afflicted due to separation from her were, as it were, sinking. Tell me all that or you will not speak. Words accompanied by smile attract the hearts of young persons.
49-53. Having heard all those words, Rāmabhadra who was restrained and composed, having bowed down his lotuslike face, desired to go out from there. Having tormented the best among the Raghus , with a lotus—an arrow of Cupid—goddess Padmā , to whom Padmavana was dear, went out after him. Knowing Rāma to be one devoted to his only wife, they came to the king (i.e. Rāma) whose entire body was trembling and whose steps were faltering. Seeing that Śiva and Viṣṇu were very much amazed. “Oh, the firmness of his mind! His heart is not subjugated by Cupid. See his controlled steadiness. Rāma is well-known due to that. In every respect he has auspiciousness. Nothing inauspicious is (to be found) anywhere (about him).” Then Rāma said (these) words: “O lord, I would go.”
54-60. Then, Rāma, permitted by Viṣṇu, went, along with the sages, along with Śambhu and Nārāyaṇa, by the Puṣpaka (plane). He quickly went to the Lokāloka (mountain), and thence to the sweet ocean. From there he went to the islands and seas and then to Jambūdvīpa . He stayed in the hermitage of Bhāradvāja on the bank of Gautamī . Bhāradvāja, the best among the sages and the glorious one, having bathed in the great river and surrounded by his disciples, saw the Puṣpaka (aeroplane). The great sage then duly worshipped Rāma of mighty arms, so also Śiva, Nārāyaṇa, and the sages, and said to them: “O you best ones, please enjoy (yourselves) in my hermitage.” On (these) words of the sage, Rāma somehow said, “All right!” Then Vasiṣṭha spoke (these) words to Rāma who had bathed in the great river, who had made offerings to deities etc. and who desired (i.e. was about) to take food: “O Rāma, religious merit would be lost if the obligatory śrāddha is not performed”.
Śrī Rāma said :
61-64a. O revered one, if a śrāddha is missed on a new-moon day, on an eclipse-day, at the time of great portentous calamity, at a sacred place, at the time of the passage of a planetary body through a zodiacal sign, it is done again. An obligatory śrāddha should not at all be done again. These are your words. As when the death of my mothers took place, and when it was the mourning period, the obligatory śrāddha was not at all performed. But it was performed, as told by you, at the time of a great portentous calamity etc.
Vasiṣṭha said :
64b-66a. All these sages and this brāhmaṇa Śambhu are here. The decision will be fully made from their mouth (i.e. by them).
All the sages, deciding together, said to Śambhu: “O best brāhmaṇa, tell us everything (since) you are great
Śambhu said :
66b-68. The (obligatory) śrāddha may be avoided (on such occasions). (But) it should be done again. I am telling about (the circumstance when) the period of impurity has approached, and when there are (other) obstacles. They prescribe all śrāddhas like the monthly, or offering jars of water, and all other śrāddhas, so also the annual śrāddha (to be performed) after the impurity period (is over).
69-70a. There is no doubt that all (the śrāddhas) that were avoided due to the difficulty caused by the period of impurity, should be performed immediately after it. In the same way all monthly śrāddhas, the annual śrāddha, or (any other śrāddha not performed) due to any other difficulty, should be performed immediately after the period of impurity.
70b-74a. One desiring merit should perform a śrāddha on the eleventh day of the dark fortnight. If it is not performed at that time, then it is done on the new-moon day, (or) it should be performed without difficulty on (any of the) subsequent days. O Rāma, the śrāddha which should have been performed on the new-moon day in the dark fortnight, was not performed. If the month of the day of death is not somehow known (i.e. if the day is known but not the month), then the day in Mārgaśīrṣa or Māgha is recommended for the śrāddha. But when the day is not known, but the month is known, the annual śrāddha should take place on the new-moon day of that month.
74b-76. If the day or the month of the death or going away of a person is not known, then that day (on which the news is got) should be taken as a day for the performance of the śrāddha. If that also is not known, i.e. due to not knowing the day or the month, one of the three, viz. new-moon day of Āśvina or of Mārgaśīrṣa or Māgha may be taken (as the day on which the śrāddha should be performed). The waxing of the moon should be taken for the śrāddha month after month.
77-82. The Nitya (i.e. obligatory) śrāddha , the Kumbha śrāddha should be performed even in the intercalary month, so also on an eclipse day, day of the birth of a son etc. or of an expiatory rite. When everything is planned, there is no fault in performing it even in the intercalary month. When the rite of śrāddha is at hand, if the man who has to perform the śrāddha, is unwell, he should appoint his wife, brother or his disciple to perform it. In his absence the rite called śrāddha does not suffer. He should appoint (i.e. invite) one who would eat (the food at the śrāddha and feed him) according to his capacity at an obligatory śrāddha; so also at the monthly śrāddha performed on a new-moon day, other than the day on which the person is dead. If he is unable, he should appoint his son or a brāhmaṇa. The śrāddha to be offered by a man who is appointed to do a royal job or employed as a servant, should be got done by a brāhmaṇa; so also in case of all difficulties. The best brāhmaṇas do not perform a śrāddha in the morning.
83-88. No such restriction about time is ordained in the case of occasional śrāddhas. The course for one who is separated from his wife is said to be his sister’s or daughter’s son (obscure!). The latter should be near him. The date for a śrāddha to be performed every month should be touching the afternoon. When the new-moon day spreads over two days, it should be touching the afternoon. When the day ends between the two sunrises or when there is sameness the next day is recommended (for śrāddha). That new-moon day which lasts for two afternoons is sama (i.e. same). When the day ends between two sunrises, then the former is recommended; when it comprises two sunrises, the latter is recommended; and when it has sameness, the latter is (ordained). When the moon has waned, the śrāddha should be done on the parvan day. She (i.e. tithi ) is feasible on the eighth part of the new-moon day.
89-90a. If she has not passed the eight parts, that should be taken as covering the midday, and that should be the day when a śrāddha is offered to one individual only. That day should be taken (for śrāddha), which covers the evening of a parvan day. That new-moon day which lasts for a part of the afternoon should be accepted for a śrāddha etc.
90b-92a. On the day of the death (anniversary) the day for the śrāddha would be three watches in the evening. When it has ended then, as told before, it should be performed during the three watches on the next day. Among the śrāddhas, the śrāddha performed on the next day brings about the destruction of the eldest son. When the day of the deceased has arrived, the śrāddha of the full-moon day should be performed. For a brāhmaṇa it is laid down to be covering the midday.
Rāma said :
92b-93a. Please tell us about the rule to be fully followed in the case of a śrāddha-rite or rites to be performed by a mortal, so also the occasional rites.
Śambhu said :
93b-96. When the day for the śrāddha has stood by, a man, being restrained, should, on the previous day, invite best brāh- maṇas endowed with the characteristics of a (good) brāhmaṇa. (On this day) he should eat once only. He should observe celibacy, and should not talk to the low-born ones. The performer of the śrāddha should perform brushing his teeth, anointing his body or clipping his nails on the previous day and should avoid these on the next day. He should follow the rules that are laid down; and should avoid all this. If the worship is to be done thrice, he should worship his deity in the morning.
97-101. If he who knows how to perform the rites, worships (his deity) at sunrise, then he should sleep on the (bare) ground and should do so on getting up in the morning. Having performed the rites to be performed in the morning after taking a bath, he becomes free from the three debts (to sages, gods and manes) and goes to that highest Brahman. He who worships Śiva at the time of sunrise, becomes lustrous like the sun and is honoured in the heaven of Śiva. He who worships after a ghaṭikā (i.e. 24 minutes) after sunrise, becomes bright like Rudra and is honoured in the heaven of Śiva. If he worships the lord in the second ghaṭikā (of the day), he becomes radiant like Vāyu and is honoured in the heaven of Śiva.
102-105. He who would perform Śiva’s worship in the third ghaṭikā, becomes bright like Kubera and is honoured in Śiva’s heaven. He who devoutly worships Śiva in the fourth, fifth, sixth or seventh ghaṭikā becomes like a god in Śiva’s heaven. The worship should be done at that time at which it is ordained. Or he should take a vow, observe restrictions and should worship. He should observe the rule according to his capacity in the formalities. O lord, would a rite be (a proper rite), if the rule is violated?
Śrī Rāma said :
106-109. Where should the worship of Śaṅkara be done-of Śaṅkara who is the god of gods, who is of unlimited prowess, who destroys sins when remembered, and who also gives salvation when remembered, who is auspicious, who is of an auspicious form, who knows the auspicious essential truth, who is Soma (i.e. Śiva), who is best adorned, whose eyes are best, who shines, who is of the form of Vedas, who is formless, who knows the essence of the Vedas, who knows the Vedas and the Vedāṅgas , who is to be known and cannot be known, who is a meditating saint, whose body is like cow’s milk, who takes delight in bathing with cow’s milk, who looks after the cows, who has three eyes, who has the three eyes in the form of the triad (of the Vedas) and who is powerful.
110-114. In between the questions he showed Rāma auspicious knowledge. He, seated as it were he had become a post, with his eyes fixed on the tip of his nose, with the stream of tears of joy trickling from his eyes and touching his cheeks, held in the lotus of his heart god Śiva whose body was very glossy like milk and was very charming. In the body of Rāma the reflection was seen. Seeing Śambhu having four hands and three eyes reflected thus, all the sages, Viṣṇu and the lord (Śiva) were very much amazed. Seeing Rāma, auspicious and of a bright form, remaining in Śambhu’s chest, they kept mum for half a watch. He, referring to his question, said: “Please tell the whole thing.”
Śambhu said :
115-117. According to one's desire worship is done of a stable image or of an unstable one. If an image etc. is not acquired, (then) the principal (thing) is Phallus worship. In that case also a man should carry on worship according to his authority. The Phallus worship, faulty or without a fault, is fruitful. The worship of an image, if faulty, does not become fruitful. The worship of a Phallus, fixed one or unstable, is recommended.
118-125. I shall (now) tell about the worship of an unstable (image etc.); so also about its installation and dismissal. No sage anywhere knows both these. The meditating saints always install the lord of gods, Śaṅkara, in their lotus-like hearts, take care of him, worship him and then take him out. The sacrificial priests have a great rite in worshipping the three-eyed god in fire. All the worshippers install the great lord on the Phallus of Śiva. The installation of the Phallus (should be done); its worship should be performed; it should then be dismissed; the great Phallus of Śiva should be put on (the body); it should be decorated, be highly excellent, should be fashioned with gold, or silver, or with portions of silver; the top of it should be arranged with portions of bamboo, or tendrils of creepers, or with wood, or it would be arranged with a piece of cloth or with clay. It should be surrounded with a piece of cloth made fragrant; it should have a pair of washed garments, and endowed with a seat of clay. It should be without cold or heat, and should be endowed with four feet. It should have a portion of a hedge, and without worms and insects.
126-129a. Having covered on all sides that (Phallus of) Śiva with a soft, washed garment, and having put him (i.e. it) on an altar, one should again cover the lord; this, O Rāma, is said to be the decoration in front of the god. It should be installed, and the recitation (of the hymn) of the great lord should be done in a secluded place. Or it should be placed at the root of a wall or on an altar; so also in a protected region; and he should appoint a protector (to look after it). He should, along with restrictions, bring about the union with Prāṇa (i.e. the vital breath) etc.
129b-130a. This installation of the highest lord is said to be Rājasa (i.e. endowed with the quality of passion). The Sāttvika (i.e. of the nature of goodness) is that which is (kept) near oneself. The Tāmasa (i.e. of the nature of darkness) is again (like this):
130b-136. It should be worn so as to touch the body or would cover the entire body. The chief one is wearing it on the head. Brahmā had done like that. Wearing it by keeping it under the crown is said to be auspicious. Wearing it on the forehead is (also) recommended, as Lakṣmī had worn one auspicious one. Bāṇa had worn it on the head and also on the right (part of the) chest. The great meditating sage Harakarṇa had worn iton his ear. Some excellent demons fashioning one of iron, cut a part of their body and wear it there. Weak men having no abodes should wear it on their heads. Wearing it near the knot of the lower garment etc. is said to be most mean. When they get what is left over, it should be worn on the head. Those whose conduct is the meanest, and those who are sinners, should always wear a Liṅga . The wonder is: It is not in Yama ’s world.
Śrī Rāma said :
137. How does the worship of Śambhu change the (visit) to hell due to the writing firmly done by Citragupta on the forehead (of a person)? How does it destroy a sin?
Śambhu said :
138-143a. It destroys all the sin committed during hundreds of existences. Due to the destruction of all the sins and the recollection of the great god, the word bhasma (sacred ash) is mentioned. The wearing of (i.e. besmearing with) bhasma—the ash is excellent. As fire would destroy a writing on a tablet, in the same way besmearing the forehead with ash would destroy the writing of Yama. On its application to the face the sin done by the part above the ears would perish. On applying it to the neck sins due to enjoyments had by the throat would perish. (Its application) to the arms (destroys) the sin committed by the arms. (Its application) to the chest (destroys) sins committed by the mind. (Its application) to the navel (destroys) sins committed by the male generative organ. (Its application) to the back (destroys sins) committed by the anus. O Rāma, by applying it to the two sides (of the body) the sin due to embracing the wife of another man etc. perishes.
143b-149. In every case the application of bhasma (i.e. the sacred ash) is recommended to be in three lines. (Due to it) the holding of Brahmā, Viṣṇu and Śiva, and of the three fires (is secured). For the protection of the three worlds the application was done by him. Bhasma that is consecrated and put on (i.e. applied to) the fifteen places (of the body) is auspicious—the two visceras (like the lungs etc.), the pair of the arms, above the visceras. It is accepted by all to be applied by all bodies for the purpose of worship. There is no doubt that those who eat the sacred ash, who sleep on the sacred ash, and who have their bodies smeared with the sacred ash, and bathe with (i.e. apply) sacred ash, are always freed from sins. It is said to be giving a triple power at the initiation of a brāhmaṇa. It is a protector at the time of the birth of men, and at the time of being possessed by a ghost. It is a remedy for all for the destruction of the poison of a serpent etc. A devotee of Viṣṇu or any other man who bathes with sacred ash or has applied sacred ash, excels in his acts.
Śrī Rāma said :
150. Tell me all that: First (tell me) the importance of the sacred ash; (tell me) how it prolongs life and how it is preserved.
Śambhu said :
151-152a. It is the cause of increasing (the span of) life in the three kinds of men. (Merely) by touch it destroys sins, so also cold and hot, and it gives Śiva’s position. In this matter I shall tell you an ancient account.
152b-156. There was a brāhmaṇa named Dhanañjaya belonging to Vasiṣṭha’s family. He had a hundred wives endowed with form and beauty. One of them, Śāmākā, gave birth to (a son named) Karuṇa , O Sage. O Rāma, he had (a large number of) ascetic sons according to the number of wives. The father made an unequal distribution (of wealth) among them. Then there was a great enmity among the brothers. It is universal that men of the same stock have enmity (among themselves). Then (once) this Karuṇa along with hosts of sages went to the bank of Bhavanāśini to see Narasiṃha .
157-162a. A certain brāhmaṇa had brought an excellent lovely fragrant fruit for (offering it after) seeing Nṛsiṃha . Karuṇa took that excellent fruit and smelt it. The hosts of brāhmaṇas (that were present) there joined him with a curse (i.e. cursed him): “O you of a sinful mind, from now onwards be a bee for a hundred years. The end of your curse will be (done) by the magnanimous Dadhīci .” Then, he who had become a bee, said to his wife: “O auspicious one, I am turned into a bee. (Please) look after me.” Saying so, and being like that (i.e. a bee) he wandered here and there. Then his kinsmen of a sinful resolve, having come to know him to be like this (i.e. to be turned into a bee), having attempted to kill him, threw him into oil.
162b-167. Taking (i.e. finding) her husband to be dead, the woman of a slim waist was afflicted. To appease her grief goddess Arundhatī said: “O you of a bright smile, I shall bring him back to life with sacred ash only.” Then she gave Arundhatī the sacred ash from the sacred fire. She threw it on the dead being (the dead man) with the Mṛtyuñjaya hymn. Then the woman of a bright smile fanned (her dead husband) gently with a fan. Then due to the power of the sacred asḥ, the being (i.e. the man) got up. Then when a hundred years were over, a kinsman killed (him). When the husband died, that chaste woman of a bright smile was afflicted. The chaste woman sought the refuge of Dadhīca , the best brāhmaṇa and a sage, a great devotee of the great lord (Śiva). The brāhmaṇa, a treasure of penance, said (to her):
168-171. Bhasma (i.e. the sacred ash) alone brought back to life Jamadagni , a treasure of penance, who was bereft of life (i.e. who was dead); so also Kaśyapa who was like that (i.e. who was dead); so also (it brougḥt back to life) gods, (other) beings, and even me in olden times. Therefore, O sinless one, with the sacred ash only I shall bring back to life your being (i.e. your husband).” Saying so the venerable Dadhīca sought the succour of the great lord (i.e. Śiva). Taking the sacred ash in his hand and consecrating it with a hymn, he brought back to life the husband of that very chaste woman. At the touch of the hand of the great lord, Karuṇa became free from the curse. Going to (i.e. regaining) his original form, he went to his own hermitage.
172-174a. The chaste woman invited Dadhīca to her house for food; she solicited the brāhmaṇa sage (to take food); and then the brāhmaṇa ate (food). When the best brāhmaṇa had eaten food, a crore of (his) disciples came (there); so also gods with their bodies smeared with the sacred ash came (there). Having saluted Dadhīca, they approached him with a desire (to know) Śiva.
The gods said :
174b-178a. O you highly intelligent one, formerly our knowledge had disappeared. Seeing Gautama ’s wife we were affected by love. We outraged her who had gone through the auspicious rite of marriage. The knowledge of us who longed for her, perished. Then, all of us (turned into) ghosts went to the sage Durvāsas . He said: “Now (only) I shall remove the entire sin of you by means of the Śatarudriya hymn, consecrated by Śambhu (i.e. Śiva) himself. He also gave it to me for appeasing (the sin due to) the murder of a brāhmaṇa etc.”
178b-180. Saying so, Durvāsas gave the excellent bhasma (the sacred ash) to us. Then, all of us, whose minds were perverted, became at that moment only free from sins after our bodies were smeared with the sacred ash to the accompaniment of the Śatarudriya hymn. This is a wonder. We know the power of bhasma to be like this.
Dadhīca said :
181 -185a. I shall tell you in brief the power of the bhasma of (i.e. sacred to) Śiva. Even in hundreds of years it is not possible to tell it in detail. Now I shall tell you the old account of the two gods, Viṣṇu and Śaṃkara , (so also about) the destruction of (the sin due to) the murder of a brāhmaṇa. Formerly at the time of the deluge (of the creation) of Brahmā in an awful ocean, the great illustrious Viṣṇu lay in the water of (i.e. caused by) the deluge. Two hundred ‘eggs of Brahmā’ (i.e. worlds) reached his two sides. Twenty were by the side of his two feet, and twenty near his head. The lord held the ‘egg of Brahmā’ as a pearl (worn) on the nose.
l85b-191. Certain excellent sages like Lomaśa , were practising great (i.e. severe) penance in the circle of (i.e. his round) navel. They were propitiating the great god. Then Viṣṇu of great lustre, with a desire to create (the world) thought; being intent upon profound meditation, he did not see anything. Due to great grief he repeatedly cried aloud. In the meanwhile, seeing an extraordinary lustre, Viṣṇu, through fear, closed his eyes. He (who possessed that extraordinary lustre), having a body, and lustrous like cow’s milk, came there and collected the pair of the row of a crore of ‘Brahmā’s eggs’ in his couple of hands; he held to his bosom the lustre produced by the crore of ‘Brahmā’s eggs’. One ‘egg of Brahmā’ (i.e. a world) jumped up and fell into his two hands. Not being able to see him, Viṣṇu (desiring) to see him, praised him, the immutable one, who was like that and who was (adorned) with all ornaments.
Viṣṇu said :
192-200a. Salutation to you, the god of gods; salutation to you the eternal and immutable one. I do not know you; (but) you know (me). My repeated salutations to you. I do not know your (true) state. Your lustre is difficult to look at. I seek the refuge of you who have put one merald ear-rings, who are adorned with a row of golden necklaces, who have put on a jewelled ring, who are illustrious, who have put on ornaments on your arms and viscera, whose eyes are slightly red, bright and long (i.e. broad), who view (sharply) like an arrow, who have an (additional) eye on your forehead, who are immutable, whose eyebrows create the illusions of Cupid’s bow, who are the lord, whose lovely nose is high, whose cheeks are spotless, whose smile is gentle, whose face is pleased, who are mighty, who appear (charming) like the young moon, who have put on the red garment of wisdom, who have devised the anklets of the Vedas. O mighty one, give me sight. Be the refuge of one that is doomed by ignorance and that is helpless, blind and pitiable.
Then he (i.e. Śambhu) gave him divine sight capable of seeing himself. Then Viṣṇu, seeing the three-eyed Śambhu standing before him, said (to him): “Who are you? I do not recognise you of a great glory. I am able only to salute you but not to recognise you.”
Sadāśiva said :
200b-201a. I shall give you knowledge. Bathe in the ocean. After that have bath with (i.e. apply) sacred ash, and after that I shall give you knowledge.
The lord said :
201b-203a. Nowhere is there water fit for my bath.
Thus addressed, he with ‘Brahmā’s egg’ touching his body, sat there. It was not proper for Viṣṇu to bathe in thigh-deep water. Śambhu laughed (and said): “Oh, there is too much water for (your) bath.”
Dadhīca said :
203b-210a. Then god Śiva looked at Viṣṇu with the eye on his forehead; and looked at him whose subtle limbs had disappeared with his left eye. Then Viṣṇu, having a subtle and cold body was (thus) told by Śambhu: “O Viṣṇu, take a bath; this deep lake is fashioned”. Then Viṣṇu was not able to enter that deep lake prepared on Śiva’s lap for bathing. Viṣṇu said: “There is no way to get into the lake. O god, give me a way (to enter it).” Then Śambhu said to him: “O mighty one, formerly this large (quantity of) water was a crore yojanas deep. When you entered it, it has become thigh-deep. When you are (already) standing there, how do you say you have no entrance? In this deep lake of mine I see that this thigh (of you) is of the measure of eight fingers. Get in; I shall give a touch to (i.e. support) your feet. One sentence uttered by me is a staircase; it is Veda that has come out of my words.”
Viṣṇu said :
210b-21la. Nobody here has the ability to climb up (the staircase of) words. It is possible to grasp a tangible object. How can the scriptures be grasped?
Śambhu said :
211b-214a. A man has no capacity to grasp or climb up objects. Accept this great Veda.
Then Hari too accepted it. He, with his hands bent due to lack of strength, was as it were falling. (Then) Viṣṇu said to Śiva: “It is not possible for me to hold it.” Śiva laughed, as it were dropping into the great deep lake. (He said): “O Keśava, having gone up the staircase, please take a bath.”
Dadhīca said :
214b-217. He (i.e. Viṣṇu), having duly bathed there (i.e. in the great deep lake) where the Veda had become the staircase and the water was thigh-deep, came out, and said: “I have bathed. What next is to be done?” Then Śambhu said to Viṣṇu: “Tell me whether you are thinking or not thinking of something in your mind.” Hari said: “(I am) not (thinking of) anything.” Then Śambhu said to him: “Having purified yourself with the bath with (i.e. the application of) sacred ash, you will know the highest auspicious object; for that is recommended for one who is initiated. I would protect that.”
Dadhīca said :
218-222. Then Śiva took (i.e. scratched) the sacred ash on his chest with his nail, consecrated it with Om and the Gāyatrī (hymn) of the form of Brahman, took it with (i.e. between) his fingers, and with (the accompaniment of the hymn of) five syllables he threw it on the head and all limbs of Viṣṇu. Gazing on him with tranquil eyes, Śiva said to Viṣṇu: “Live (long). Meditate on what there is in your heart.” Then he was intent upon meditation. In his heart he saw a lamp of a long (i.e. big) shape and very bright. Viṣṇu said to Śiva: “I have actually seen a lamp.” Śiva said: “O Viṣṇu, your knowledge is not mature. Eat the sacred ash. (Then) your knowledge will be complete.”
Viṣṇu said :
223-233. I shall eat the sacred ash. Formerly I have bathed with (i.e. applied to my body) the sacred ash.
Seeing the lord, accessible through devotion (only), Viṣṇu ate the sacred ash. (Then) there was a great wonder: In a moment Viṣṇu became one having the lustre of a ripe bimba fruit and having the complexion of a pure pearl. Since then this Viṣṇu is pleased and is (of a) white (complexion). Then again he became engrossed in meditation, and in the lamp saw a man who was like a pure crystal, who was Śiva with three eyes and two hands, who gave a boon with the right hand and fearlessness with the left, whose body was like that (of a child) of five-years, whose brilliance was like that of a myriad moons, whose-ear-rings were made of emeralds, who was adorned with a row of necklaces, who was handsome due to a jewelled ring, who had put on ornaments on his arms and chest etc., whose lips were small and red, whose eyes were long and reached his ears, whose eyes were sharp like arrows, who had an eye on his forehead, who was immutable, whose eyebrows created the illusion of Cupid’s bow, who was the lord, whose lovely nose was high, whose cheeks were spotless, whose smile was gentle, whose face was pleased, who looked like the young moon, who was mighty, who had put on the red garment of wisdom, who had devised the anklets of the Vedas, who had put a jewelled Om in the left finger (i.e. finger of the left hand), and who was immutable. Then Viṣṇu became (i.e. looked upon himself as) blessed. Then Śambhu said: “O Viṣṇu, what did you see in your heart?” Viṣṇu said: “First I saw a man of gentle body.” Saying so, Viṣṇu fell at the feet of Śiva.
Viṣṇu said :
234. I do not know the power of the sacred ash, or whence can I know your prowess? Salutation to you, salutation to you. I seek your refuge.
Śiva said :
235. O illustrious one, ask for a boon which you desire with (i.e. have in) your mind.
Having then heard the words of Śiva, Viṣṇu chose an excellent boon.
Viṣṇu said :
236-239. O Śambhu, let me always have devotion for the couple of your feet.
Then having granted the boon Śambhu said these (words) to Viṣṇu: “Being happy with the application of the sacred ash, you will be my devotee.”
Dadhīca said :
Thus I have told you from the beginning the great knowledge due to (the application of) the sacred ash. Therefore, O you all gods, apply sacred ash carefully.
The gods had their eyes dilated due to wonder (and said:) “Let it be so.” He who every day listens to this meritorious, excellent account, is freed from all sins, and goes to the position of Śaṃkara.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43986, revision 372224 (2023-06-01T03:07:34Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365417.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.