Pātāla-khaṇḍa · Chapter 117
Sourceसूत उवाच- भारद्वाजगृहे भुक्त्वा रामचंद्रः प्रसन्नधीः । मुनींद्र विष्णुसहितो वानरर्क्षसमन्वितः १। मेघच्छन्ने तथाकाशे मंदं चरति मारुते । तद्वनाभ्यंतरे क्वापि सुदेवगृहमुत्तमम् २। अष्टापदस्तंभयुतं हेमपट्टिककल्पितम् । मणिमौक्तिकसंयुक्तं राजतैः कलशैर्युतम् ३। पाटीरचंद्रकस्तूरीकुंकुमैः सुरभीकृतम् । कर्द्दमैर्जालकयुतं शकलोपरि संवृति ४। चंद्रजोत्स्नागमं सूर्य्या निरीक्ष्य मध्यभित्तिकम् । गृहांतर्भूतलं कृत्स्नं चंद्रपुष्परसोक्षितम् ५। दिगुदीची तथा कृत्स्नाभित्तिकल्पनवर्जिता । स्तंभेस्तंभे चित्रकारी स्वपादी परिकल्पितम् ६। शतहस्तांगणं तस्य स्फटिकोपरिकल्पितम् । गृहांगणाधिकच्छायः पारिजातमहीरुहः ७। कृत्स्नप्रावृतिकं तत्र निबिडं कदलीवनम् । कदलीवनसंयुक्तं केतकीवनसंवृतम् ८। मयूरनादबहुलं मंजुकूजन्मधुव्रतम् । पारावतगणध्वानं नानोपवनशोभितम् ९। प्रासादशतसंबाधं मत्तकोकिलनादितम् । शाखालंबिमहारत्नशोभितानेकपादपम् १०। किन्नरीवनितागीतनादपूरितदिङ्मुखम् । अनेकारामसुभगं गौतमीतटमुत्तमम् ११। भारद्वाजगृहं पुण्यमनंतगुणसेवितम् । रतिकंदर्पसंकाश दासीदासशतान्वितम् १२। नानोपकरणोपेतं भारद्वाजगृहं शुभम् । तस्य चांतर्गतः सौधस्तत्रांतर्गृहवाटिकाः १३। अष्टौ तन्मध्यतो ह्येकं गृहं परमशोभनम् । चतुर्दिक्षु महादेव गृहप्रासादशोभितम् १४। प्रतिदेवगृहं श्यामा तौर्य्यत्रिकसुशोभितम् । स्वर्गस्थितवरस्त्रीणां विश्रामायैव कल्पितम् १५। भारद्वाजगृहाद्रामो निर्गत्याशेषसंयुतः । तस्यैव च महागेहं वनमध्यगतं त्वगात् १६। तदंतराच्छादितकंबलं तदा पृथक्स्थवस्त्रासनसंयुतं च । सिंहासनं मध्यगतं तथैकं मुन्यासनानेकगतं विवेश १७। पौराणिकस्यानुपमासनांतरं भूपालहर्यृक्षवरासनं च । पौराणिकं पूर्वमथोपवेश्य ततो वसिष्ठं मुनिपुंगवांश्च १८। नारायणं भूमिपतीन्कपींश्च नीचासनं च स्वयमाससाद । मेघावृतं व्योमदिशः प्रसन्नाः सुपुष्पमुर्वीतलमुप्तबीजम् १९। तदंगणं नोष्णमहो न शीतलं संतानपुष्पं दमपुष्पगंधि । शंभुं विलोक्याथ वचो बभाषे रामः कथां कीर्तय शंकरस्य २०। तृप्तिर्न जाता मुनिवर्य्य शृण्वतो माहेशमाख्यानमघौघनाशनम् । चकार किं वा ननु गौतमाश्रमे महेश्वरो देवगणाधिसंवृतः २१। शिव उवाच- महाविपंचीमवलंब्य निष्ठितः स वायुसूनुः शिवमन्वपृच्छत् । न्यायार्जितैरेव हि पूजने विभोः कीदृग्भवेच्चानयजैः फलं वद २२। चौर्य्यैरथो किं फलमर्पितार्पणे उपाहृतद्रव्यसमर्पणेषु । एकैकशो मे भगवन्वदेश प्रश्नोत्तरं किं कथयाशु शंभो २३। अथेश्वरो वानरमाबभाषे वदामि सर्वं तव ध्यानतः शृणु । न्यायार्जितैः पूज्य सदाशिवं त्वजं संप्राप चैश्वर्यमिदं हि गौतमः २४। पुरा द्विजो मंकणसूनुराकथः सुशोभनामाप सतीं द्विजन्मा । द्ररिद्र एकः करुणासमन्वितः षष्ठाहभोजी पितृवर्जितश्च २५। उपोष्य पंचाहमथापि भोक्तुं प्रवृत्त एवाथ समापतद्यतिः । यतिर्बभाषे मधुरं तदा कथं मासोपवासी तव भोक्तुमागतः २६। तिष्ठामि भुंजे यदि चास्ति ते मुने न मे बुभुक्षान्यगृहाद्विभोक्तुम् । आकथ उवाच- न मे भुजिः पंचदिनं द्विजेंद्र षष्ठे दिने मे भुजिरागतश्च २७। तदा मया कार्यमचिंतनीयं प्रक्षालयाम्येहि तवाद्य पादौ । ओमित्यथ क्षालितपादयुग्मः स भोजनं कर्तुमियेष योगी २८। रंभादलांसे बुभुजे तदन्नं विपाच्य संपादितमाज्ययुक्तम् । वन्यैः सुसंयुक्तमथादरेण न किंचिदुच्छेषितमन्नमस्य २९। अथाकथो वीक्ष्य मुनिं सुतुष्टं तुतोष भार्य्यासहितस्तपस्वी । गतोऽथ भुक्त्वापि यतिः स चाकथः संतुष्टचित्तोऽथ जपं चकार ३०। कपोतवृत्तिं स चकार पत्न्या तपोवितानायस सज्जनो मुनिः । पीठेऽथ कृत्वा तमुमापतिं शिवं लिंगे समाराध्य समन्वितं गणैः ३१। लिंगं निधायाथ निरीक्षमाणो ददर्श चाज्ञातकृशाकृतिं द्विजम् । दिगंबरं पादविहीनमेतं काणं कुणिं कर्णविहीनकं प्रभुम् ३२। सामोद्गिरं तं बहुशास्त्रपारगं गृहं समायांतमथो ददर्श ३३। अथाकथो भार्यां सुशोभनामिदमुवाच ३४। अयं हि विकृतवेषो ब्राह्मणः समायाति ३५। अर्द्धं देयमेतस्मै भोजनं रक्षार्द्धमन्नं चास्मिन्नपि दिने गते षष्ठेह्नि भोजनाभावात्तव जीवितं न तिष्ठतीति मम प्रतीयते किं तु त्वं मन्यसे वद ३६। सा शोभनोवाच- आयुर्ललाटे लिखितं नांतरा नश्यति ३७। आकथ आह। यथा बद्धायुषोऽपि यज्ञस्य वीरभद्रेणच्छिन्नं शिर अजस्रात्मनः किमुत नु याणां पापात्मनामिति तदेनं परिहृत्य त्वया भुज्यते यदि त्वेतस्मै मयान्नं दीयते । तवेच्छानुसारतो मम कर्तव्यम् ३८। भार्य्या प्राह कथमहं भोक्ष्ये त्वय्यभुक्ते मया किं पूर्वं भुक्तमिदमपरं शृणु ३९। अन्नं हि प्राणिनां प्राणाः प्रत्यक्षं सर्वदेहिनाम् । तस्मादन्नप्रदो यस्तु प्राणदः स निगद्यते ४०। अन्नाद्भूतानि जायंते वर्द्धंते तानि वै यतः । तस्मादन्नाधिकं किंचिन्नास्य दानं महाफलम् ४१। अश्वत्थचलपत्राग्र लीनतोयद्रवास्तिके । जीवितेन हि यो दद्यात्तस्य जन्म निरर्थकम् ४२। परलोकसहायो हि धर्मो भार्या न बांधवाः । भार्य्या वा पितरौ पुत्रा यावदायुर्न बांधवाः ४३। संपद्वयः सुहृदिह इहामुत्र हि तं स्थितम् । धर्मं धर्मभृतां श्रेष्ठं भुंक्ते चान्ये किमावयोः ४४। इति भार्य्यावचः श्रुत्वा आकथः करुणानिधिः । अविशंकितमेवास्मै दत्तवानन्नमूर्ज्जितम् । अयं स शंकरो देवो नानाकरणमागतः ४५। इति निश्चित्य मनसा तस्यांगं पापनाशनम् ४६। आजानुपादं प्रक्षाल्य परा जंघमतः परम् । गुल्फं च तदधस्तस्य प्रक्षाल्याचामय द्द्विजम् ४७। अथाकथोऽपि पत्संधिं गृहांगणमुपानयत् । उन्मुच्य पादसंधिं स निषसादार्पितासने ४८। समभ्यर्च्याकथः सम्यग्भोजयामास तं मुनिम् । एतस्मिन्नंतरे कश्चिदुन्मत्तो गृहमागतः ४९। पादसंधिमथादाय गृहबाह्यमुपानयत् । अथादहच्च तद्गेहं दंपती चाप्यताडयत् 5.117.५०। आकथस्ताडितो विप्रो दह्यमानं गृहं तदा । विवेश देवमीशानमादातुं तूर्णमेव वा ५१। अथादाय महेशानं दग्धपूजं द्विजोत्तमः । निर्गत्य च ततो दृष्ट्वा मुखसंतापमेव च ५२। दग्धपूजां तिरस्कृत्य वीक्ष्य दग्धांगमप्युत । भार्यामुवाच धर्मात्मा यथापूजा महेशितुः ५३। तथा मम समस्तांगं कर्त्तव्यमविशंकितम् । व्यंग उवाच- पश्चादपि कृता पूजा सफला ते भविष्यति ५४। यथान्यद्रव्यदहने तादृशं दीयते जनैः । पूजाया दहने तद्वत्पूजास्य क्रियतामिति ५५। आकथ उवाच- चौर्येणाप्यर्जितैर्द्रव्यैः पूजया न हितं भवेत् । न चान्यायार्ज्जितैर्विप्र शंभोः पूजा शुभप्रदा ५६। इत्युक्त्वा चाकथस्तूर्णं स्वांगं दग्धुमुपाक्रमत् । दग्धं लिंगं तदोन्मत्तो गृहीत्वांतर्दधे क्षणात् ५७। अथ व्यंगो हरो भूत्वा वारयामास चाकथम् । किमर्थं खिद्यते विप्र वरदोऽहं वरं वृणु ५८। आकथोऽपि विभोः पादे भक्तिं वव्रे सुनिश्चलाम् । सूत उवाच- एतां श्रुत्वा कथां रामः प्रहृष्टो मुनिभिर्वृतः ५९। भारद्वाजं नमस्कृत्य प्रयाणाज्ञामयाचत ६०। अथो भरद्वाजमुनिः प्रसन्नः शंभुं वसिष्ठं मुनिपुंगवं च । नारायणं चर्षिगणांश्च नत्वा व्यसर्जयत्तेऽपि ययुः प्रणम्य ६१। नैमिषीया ऊचुः - गत्वायोध्यां महातेजाः समस्तमुनिसंयुतः । किं चकार ततो रामः स च शंभुर्महायशाः ६२। सूत उवाच- कौसल्या मासिकश्राद्धमपरेऽहनि राघवः । चिकीर्षुर्द्विजप्रवरानृषिकल्पान्न्यमंत्रयत् ६३। शंभुं समस्तत्त्वज्ञं नारदं रोमशं भृगुम् । विश्वामित्रमथो राम एकभक्तव्रती ततः ६४। भूमौ सुखास्तृतायां च सुष्वापा व्याकुलेंद्रियः । परेद्युरथ संप्राप्ते प्रातःस्नात्वा विधानवित् ६५। अन्नं शाकादिकं शुद्धं जनैरेवान्वकारयत् । नानान्नानि विचित्राणि चोष्याद्यानि तथैव च ६६। वटकादींस्तथा भक्ष्यानष्टत्रिंशदकल्पयत् । पायसं षड्विधं चैव पक्वशाकशतद्वयम् ६७। अपक्वमिश्रकाणां च शतत्रयमकल्पयत् । कालशाकादिकं शाकं फलानि विविधानि च ६८। मूलानि चैककंदानि वल्कलानि च राघवः । कारयित्वा नदीं गत्वा सहभ्रातृपुरोहितः ६९। सरयूसलिले स्नात्वा हुत्वाग्निं स्वागतान्द्विजान् । उक्त्वा तु स्वागतं तांस्तु कृतदेवार्चनो नृपः ७०। प्राणानायम्य संकल्प्य क्षणं चैव प्रदत्तवान् । रोमशं नारदं रामो वैश्वदेवे न्यमंत्रयत् ७१। शंभुं भृगुं कौशिकं च मातृस्थाने न्यमंत्रयत् । गोमयेन ततः कृत्वा मंडलं पूज्य चार्हतः ७२। पादप्रक्षालनं चक्रे सीतादत्तोदकेन च । आचामयित्वा तान्विप्रान्गृहं गंतुमथोद्यतः ७३। अभ्यागतः समायातः स्थविरो विकृताकृतिः । कृशः संप्रचलद्गात्रो वेपितांघ्रिशिरास्तथा ७४। लंबमानत्वगुत्कर्षच्छ्वासकासादिपीडितः । दूषिकाक्लिन्नगंडश्च लालासंपृक्तकूर्चकः ७५। उवाच रामं राजानमहमेको द्विजः स्थितः । ममापि भोजनं देयं स्थविरस्य कृशस्य च ७६। रामोऽपि तद्वचः श्रुत्वा लक्ष्मणं वाक्यमब्रवीत् । पादौ प्रक्षालयास्य त्वमहमभ्यर्चये द्विजम् ७७। अभ्यागतोऽपि वचनमाह राममथाकुलम् । त्वया प्रक्षालिते पादे मम भोजनमिष्यते ७८। मत्तोऽधिका द्विजाः किं ते येन मामवमन्यसे । श्राद्धधर्मं न जानीषे महर्षिगणसेवितम् ७९। ममावमानतः सर्वविप्राणामवमाननम् । श्राद्धं विहन्यते चापि नरकं च गमिष्यसि ८०। अथ रामः स्वयं विप्रपादौ प्राक्षालयत्तदा । आचामयित्वा तं विप्रं गृहं प्रावेशयत्ततः ८१। आचान्तश्च स्वयं रामो विष्टरं दत्तवानथ । आसीनेषु च विप्रेषु प्राणवायुं निरुध्य च ८२। स्वकर्मकरणानुज्ञां लब्ध्वाऽथ सतिलं जलम् । अपहतेति मन्त्रेण द्वारदेशे विचिक्षिपेत् ८३। उदीरतामिति तथा पितृपात्रस्थले क्षिपेत् । गायत्र्या चाक्षतजलं देवपात्रस्थले क्षिपेत् । पाकजातं तथाऽभ्युक्ष्यम न्त्रमेतदुदीरयेत् ८४। श्राद्धभूमिं गयां ध्यात्वा ध्यात्वा देवं जनार्दनम् । वस्वादींश्च पितॄन्ध्यात्वा ततः श्राद्धं प्रवर्तयेत् ८५। विश्वेदेवार्चनं कुर्याद्यवैर्वा तण्डुलैरथ । मूलाग्रयोजितौ दर्भौ गृहीत्वा साक्षतावथ ८६। भूस्पृष्टदक्षजानुस्तु द्विजहस्ते जलार्पणम् । पुरूरवार्द्रवाणां वै देवानामिदमासनम् ८७। इति दत्त्वाऽसनं तेषां श्राद्धदः प्रार्थयेत्क्षणम् ८८। अर्घं कृत्वा ततः पश्चादुत्तराग्रकुशेष्वथ । न्युब्जं पात्रं ततः कृत्वा कुशग्रन्थिमथोपरि ८९। उत्तानं तु ततः कृत्वा जलैरभ्युक्ष्यरौक्मकैः । पवित्रान्तर्हिते पात्रे शं नो देव्या जलं क्षिपेत् ९०। वैश्वदेव्याऽखिलं कर्म यावत्तद्विधिचोदितम् । यवोऽसि धान्यराजो वा इति पात्रे क्षिपेद्यवान् ९१। मधुमिश्रांस्तु करकान्गन्धपुष्पैस्ततो ददेत् । द्विज तेऽस्त्वर्घ इत्युक्त्वा त्वस्त्वर्घोत्तरतस्ततः ९२। आवाहयिष्ये तान्देवानिति पृष्ट्वा तदुत्तरम् । विश्वेदेवास इत्युक्त्वा विप्रमूर्ध्नि कुशान्क्षिपेत् ९३। विश्वेदेवाः शृणुतेममागच्छन्त्विति संजपेत् । समागतो निषण्णोऽथ सदर्भं पात्रमाहरेत् ९४। दक्षिणे चरणे क्षिप्त्वा मुख्यपात्रोदकं ततः । विप्रस्य दक्षिणे हस्ते प्रागग्रेऽथ पवित्रके ९५। या दिव्या इति मंत्रेण निक्षिपेत्पात्रवारितत् । इदं भो अर्घमित्युक्त्वा ह्यस्त्वर्घोत्तरतस्ततः ९६। पात्रे धृत्वाऽर्घतोयं च तत्पात्रं स्थापयेत्क्वचित् । अथ दत्त्वा करे तोयं यवैरेतानथार्चयेत् ९७। अर्चत प्रार्चत इति पृष्ट्वा चोत्तरतस्ततः । पादादिमूर्धपर्यन्तमभ्यर्च्य जलदस्ततः ९८। गन्धद्वारेति मन्त्रेण तथेत्युक्त्वोत्तरस्ततः । पितॄणामर्चनं कुर्यादेवमेवापसव्यकम् ९९। उपवीतं द्विजं कृत्वा कुशान्भग्नांस्तिलान्वितान् । वामजानुं भूमिगतं कृत्वा दद्यात्तदासनम् 5.117.१००। दक्षिणाभिमुखो भूत्वा क्षणप्रश्नमथो वदेत् । दक्षिणाग्रेषु दर्भेषु न्युब्जं पात्रत्रयं न्यसेत् १०१। त्रिकुशग्रन्थिसंयुक्तमुत्तानमथ कल्पयेत् । ततः संप्रोक्ष्य पात्रेषु सपवित्रतिलेषु च १०२। शं नो देव्या जलं क्षिप्त्वा तिलोऽसीति तिलान्क्षिपेत् । गन्धपुष्पमथो दत्त्वा स्वधार्घ इति पृच्छति १०३। दत्तोत्तरोऽस्त्वर्घ इति पितॄनावाहयेत्ततः । तिलपुष्पकुशैस्तिष्ठन्कल्पितार्घं करे दधत् १०४। उशन्तस्त्वेति मन्त्रेण त्रिरर्घोदकमर्पयेत् । अर्चनं तु तदा तेषामपसव्यं तु पूवर्वत् १०५। प्रक्षाल्य भाजनं स्वर्णं देवानां परिकल्पयेत् । पितॄणां राजतं कुर्याद्यथासंभवमेव वा १०६। तदभावे तु कांस्यं स्यादनन्याशितमुत्तमम् । पात्राणि तदभावे स्युः पालाशानि न मध्यमम् १०७। रम्भाणि चूतपत्राणि जम्बूपुंनागकानि च । पराकान्यथ चाम्पानि मधूककुटजान्यपि १०८। मातुलुङ्गस्य पत्राणि श्राद्धे देयानि वै नृभिः । दर्व्यामन्नमथाऽदाय कराभ्यामाज्यमेव च १०९। प्रवेषणं ततः पृच्छेत्प्राचीनावीतवान्द्विजम् । करिष्येऽग्नौकरणमिति कुरुष्वेति तदुत्तरम् ११०। परिविष्योपवीती स्यादभिघार्य समाहरेत् । हुनेत्सोमाय पितृमते स्वधा नम इतीरयन् १११। यमायाङ्गिरसे पितृमते स्वधा नम इति । द्वितीयामाहुतिं हुत्वा चाभिघार्याक्षतं ततः ११२। अग्नये कव्यवाहनाय स्वधा नमस्ततः परम् । हुत्वाऽपसव्यं कृत्वा तु परिविष्य द्विजान्व्रजेत् ११३। मेक्षणेन ततोऽभीक्ष्णं पातयेत्पितृपात्रके । पिण्डपात्रमतः शेषं दर्वीप्रक्षालनं ततः ११४। मेक्षणस्याग्निनिक्षेपं ततः पात्राण्युपस्तरेत् । पात्रदक्षिणभागे तु दद्यादन्नमनन्तरम् ११५। भक्ष्याणि भोज्यशाकानि सर्वाण्येव स दत्तवान् । अथातिथिर्महावृद्धो वीक्षमाणस्ततस्ततः ११६। उवाच राघवं शान्तं शीघ्रमेव नमस्कुरु । बुभुक्षा वर्ततेऽस्माकं भोक्ष्येऽहं वा तवाऽज्ञया ११७। रामो बभाषे वचनं विलम्बय क्षणं मुने । देवताः पितरो मङ्क्षु नमस्यन्तेऽधुना मया ११८। इत्युक्त्वा राघवः प्रादादन्नं पात्रगतं तदा । प्राक्सौम्याग्रान्कुशान्दैवे प्रतीचीदक्षिणाग्रकान् ११९। पित्र्ये पवित्रे ये दर्भा यवानथ तिलानपि । अन्नप्रदानं कुर्वन्ति पृथिवी इति मन्त्रतः १२०। इदं विष्णुरिति स्पृष्टमङ्गुष्ठेन द्विजस्य तु । देवेभ्यः प्रथमं दद्याद्ये देवा इति वै पठन् १२१। पितॄणां च ततो दद्याद्दद्यादतिथये ततः । देवताभ्य इति मुखानुच्चार्याऽपोशनं ददेत् १२२। त्रिर्जपित्वा तु गायत्रीमुपवीती पुरोमुखः । प्राचीनावीतवान्ब्रूयान्मधुत्रयमतः परम् १२३। भुञ्जध्वमिति तानुक्त्वा भुञ्जानेषु द्विजातिषु । रक्षोघ्नमन्त्रपठनं भक्ष्यभोज्यादि दापयन् १२४। एतस्मिन्नन्तरे विप्रो योऽतिथिस्तदिदं तथा । कृतवान्महदाश्चर्यं तद्वदामि समासतः १२५। पात्रस्थितमशेषं च ग्रासेनैकेन चाग्रसत् । प्राणाहुतीनां पर्याप्तं दीयतामिति चाब्रवीत् १२६। एतावद्दातुमशक्तः कथं श्राद्धक्रियोद्यतः । ममैकस्य प्रदाने त्वमशक्तो राम किं वृथा १२७। बहूनां भोजनं दातुमुद्युक्तो राम किं वृथा । सहसा कृतकर्माणि न समाप्तिं प्रयान्ति च १२८। त्वया कृतमशेषाणां नालं प्राणाहुतिर्मम । कथं मे दीयते भुक्तिः कथमेषां तथा वद १२९। रामस्तमब्रवीद्वीरो भुंक्ष्व त्वं हि यथासुखम् । इत्युदीर्य निरीक्ष्यास्य कर्म तत्परमाद्भुतम् १३०। अथ शंभुं समाहूय प्राह त्वं परिवेषय । त्वं पिता पार्वती माता शिवा देवीति मे मतिः १३१। अन्नपूर्णेश्वरी देवी भवान्येवेति मे मतिः । सा शांभवी वचः प्राह तत्पर्याप्तं ददाम्यहम् १३२। अथोमा कांस्यमादाय भिस्सापूर्णमलंकृतम् । स्वर्णदर्व्या समादाय पायसं गन्धकान्तिमत् १३३। अस्याक्षयमिदं भूयादिति प्रादात्तु पायसम् । द्विजस्य दक्षिणे हस्ते साऽददात्सत्कृतं मुदा १३४। सशिरः कम्पमानस्तु ऊर्ध्वदृष्टिरथाभवत् । प्रसारितकरश्चाऽसीद्गृहीत्वा पायसं करे १३५। दीयतां पायसं स्वादु सुष्ठु पक्वमिदं तु किम् । शंभुपत्नी बभाषे तं करे भुंक्ष्व ततो ददे १३६। अभक्षयत्ततो विप्रः पुनः करतले स्थितम् । तदक्षयमथ ज्ञात्वा प्रासारयदथेतरम् १३७। तस्मिन्करतले देवी पायसं दत्तवत्युत । अन्येषामपि विप्राणां पक्वाक्षय्यमदात्सती १३८। अथ पाणिद्वयगतं विज्ञायाक्षय्यपायसम् । दृष्ट्वा करान्तरमथो प्रासारयत स द्विजः १३९। उवाचान्नं प्रदातव्यं ससूपघृतमुत्तमम् । शिवादेवी तथा प्रादादक्षय्यं शंभुवल्लभा १४०। यद्यत्प्रादात्तदा साध्वी सर्वमेव तदक्षयम् । करान्तरमथोसृष्टं परिपूर्णं पुनःपुनः १४१। एवं करसहस्रं तु कृत्वा स विरराम ह । उवाच वचनं विप्रो देहि गण्डूषवारि मे । तर्पितोऽस्मि त्वया भद्रे न रामेण न सीतया १४२। शंभुरुवाच- रामेण सीतया दत्तं मया दत्तं हि यत्र च । इतः परं हि किं देयं पूर्णं वा त्वं वदस्व मे १४३। द्विज उवाच- तृप्तोऽस्मि न च मे देयमधिकं च करस्थितम् । विद्वन्नतः करगतं न पपात कथंचन १४४। निषण्णो हि चिरं दध्यौ कथं मे केवलः करः । भुक्त्यै कृतमिदं सर्वं नान्यस्मै कर्मणे मम १४५। तस्मादन्यकृतेरेतत्सर्वं रिक्तं भविष्यति । इति निश्चित्य मनसा लिप्ताङ्गोऽतिथिराभवत् १४६। पश्यत्सु सर्वदेवेषु तदद्भुतमिवाभवत् । तृप्तानथ द्विजाञ्ज्ञात्वा राघवः परमार्थवित् १४७। दर्वीकरोऽथ तृप्ताः स्थ इति पृष्ट्वा यथाविधि । तृप्ताः स्म इति विप्रेन्द्रा विकीर्यान्नं समन्त्रकम् १४८। पात्रस्य याम्याभिमुखः संनिधौ पिण्डमर्पयेत् । गण्डूषमपि विप्राणां तत्रैव परिकल्पयेत् १४९। उच्छिष्टपर्णपात्रेषु ते गण्डूषमकुर्वत । गृहान्तरे च ते विप्रा विविशुस्त्वतिथिं विना 5.117.१५०। आहातिथिर्बहिः कार्यं मयाऽचमनं विट्पते । उत्थातुं नैव शक्नोमि करं मे देहि राघव १५१। अथ रामः करं प्रादान्नोत्थितस्तु द्विजोत्तमः । हनूमानथ चाप्यस्य दत्तवान्बलवत्करम् १५२। इतरेण गृहीत्वा तु करेण द्विजपुंगवम् । आचकर्ष कपीन्द्रस्तु द्विजः साक्रोशमुक्तवान् १५३। द्विज उवाच- छिद्यते मे करो व्यक्तमुत्थापय ततोऽन्यतः । लांगूलेन सपीठं तमावृत्याऽमस्तकं बलात् १५४। अथाधावत्ततः पृथ्वीं द्विजस्तु न चचाल ह । अथ वानरवीरस्तु पद्भ्यां च कृन्ततां महीम् १५५। पादौ विन्यस्य सुदृढौ द्विजमूर्धानमाक्षिपत् । विशीर्णमभवद्वेश्म द्विजाः सर्वे बहिस्तथा १५६। सह वृद्धद्विजः सोऽथ हनूमान्बहिरभ्यगात् । पीठे च स्थापयामास ब्राह्मणं स्थविरं कृशम् १५७। द्विजाय जलमादाय जाम्बवान्मृण्मये घटे । आह स्वच्छं जलं विप्र त्वयाऽदेयं सभाजनम् १५८। सीता प्रक्षालयेदङ्गं लक्ष्मणो जलदो भवेत् । जाम्बवानाह तं रामं ब्राह्मणोक्तमशेषतः १५९। द्विजप्रक्षालने रामो व्यादिदेशानुजं प्रियाम् । सौमित्रिर्जलमादाय द्विजाङ्गक्षालने तथा १६०। प्राक्षालयदशेषाङ्गं प्रतिमामिव भूभुजः । अथ रामोपदेशेन चक्रतुस्तौ तथैव च १६१। अथातिथिः स्वगण्डूषं सीतावक्त्रे व्यमुञ्चत । सालंकाराऽम्बुभिर्व्याप्ता प्राक्षालयदथो सती १६२। श्लेष्मलालासुप्रचुरं मुखं विप्रस्य सा सती । प्रममार्ज पुनः क्षाल्य नासा श्लेष्माणमत्यजत् १६३। आचामयित्वा सौमित्रिरुत्तिष्ठेत्यब्रवीद्द्विजम् । द्विजो न शक्यमित्याह हनूमानप्यथाऽगतः १६४। अतिथिः प्राह तं विप्रः पीडितोऽहं हनूमता । गृहीत्वोद्धरता पूर्वं पातितो वानरेण च १६५। जांबवानथ तं प्राह लोमांगं मम वै मृदु । मयाथ ध्रियसे विप्र न च पीडा भविष्यति १६६। इत्युक्त्वा जांबवान्विप्रं दोर्भ्यामालंब्य चोद्धरत् । द्विजप्रांतमथादाय स्थापयामास तं मुनिम् १६७। अथ रामो द्विजेंद्राणां प्रदक्षिणमवर्तत । दत्ताशीरपि विपेंद्रैर्दत्वा तांबूलमग्रतः १६८। पादावलंबकृद्रामो भ्रातृभिः सह चाब्रवीत् । अयि सीतेऽतिथेरस्य त्वया न क्षालितं वपुः १६९। जंघायुगेऽतिथेरस्य मलं चास्यं मलान्वितम् । सम्यक्प्रक्षालय मुखं द्विजो न सहते मलम् १७०। सीतोवाच- अथ प्रक्षालितं सम्यगिदानीं निर्गतं पुनः । राम उवाच- पुनः प्रक्षालय मलं दोषः स्यादन्यथा मम १७१। अथ सीता तथा कृत्वा तूष्णीमेव बभूव ह । आह रामं च सीतां च द्विजः परमकोपवान् १७२। पादौ यौ मम राजेंद्र तौ सीता लंबयेदिति । भवान्करौ च भरतो मम वीजं प्रयच्छतु १७३। लक्ष्मणः केशनिचय प्रसाधनकरो भवेत् । शत्रुघ्नः श्लेष्मनिर्मुक्तिं स्ववस्त्रेण करोतु मे १७४। सूत उवाच- अथ ते चक्रुरतिथेरशेषमुदितं तथा । तथापुर्विस्मयं विप्रा नरवानरराक्षसाः १७५। शिवा देवी च शंभुश्च सभ्रूभंगमुदैक्षताम् । मनसा चाप्यभाषेतामतिथिःशंभुरेव च १७६। अतिथिश्च प्रसन्नोऽभू च्छंखचक्रगदाधरः । पीतांबरः समस्तांगभूषितोऽतीव दीप्तिमान् १७७। यः पुराराधितः शंभुः प्रसन्नोऽभूत्त्रिलोचनः । शुद्धस्फटिकसंकाशः सर्वाभरणभूषितः १७८। कोटिसूर्य्यप्रतीकाशः किरीटीकरुणानिधिः । आलंब्य चक्रिणः पाणिमातिष्ठत सदाशिवः १७९। रामः परमधर्म्मात्मा पुलकांचितविग्रहः । दंडवन्निपपातोर्व्यामानंदप्लाविते क्षणः १८०। अनमन्भ्रातरस्तस्य दंडवद्भूतले स्थिताः । शिव उत्थाप्य काकुत्स्थमालिंग्याघ्राय मस्तकम् १८१। उवाच मधुरं वाक्यं रामं राजीवलोचनम् । शिव उवाच- वरं वृणु प्रसन्नोऽस्मि ब्रह्मादेरपि दुर्लभम् १८२। तवादेयं न मे किंचिद्वृणु त्वं न चिराय वै । श्रीराम उवाच- न याच्यं मे जगन्नाथ भूराज्यं मम सांप्रतम् १८३। स्वर्गश्च कर्म्मभिः प्राप्तो भक्तिस्त्वत्पाददर्शनात् । आरोग्यं पश्य भुंजेऽहं सा सीता योषितां वरा १८४। वशीकृताः सर्वनृपाः प्रजाधर्मसमन्विताः । हर्ष एव ममापन्नस्त्वदागमनतोऽच्युत १८५। तथापि वरये किंचिद्भक्तिरस्तु स्थिरा त्वयि । तथा मम गृहे देव त्रिवर्षं तिष्ठ हे प्रभो १८६। ब्रुवन्समस्तधर्मांश्च रूपेणानेन शंकर । शिव उवाच- एवमस्तु तथा राम सर्वं ते संभविष्यति १८७। अथाह चक्री राजानं रामं राजीवलोचनम् । वरं वृणु महाभाग प्रसन्नोऽहं यमिच्छसि १८८। श्रीराम आह वचनं मम प्रार्थ्यं न चास्ति हि । यत्प्राप्यं शंभुतः प्राप्तमन्यत्सर्वमुदीरितम् १८९। किं चैकं वरये विष्णो प्रसन्नः सर्वदा भव । अथसी तां हरिः प्राह प्रसन्नोऽहं तवाधुना १९०। वरं वृणु प्रयच्छामि ततः सीताब्रवीदिदम् । वरो वृतः पुरा भर्त्रा न चान्यो मे वरोवरः १९१। यदि कामं प्रयच्छेथा मनश्च परपूरुषात् । संनिवृत्तं च भवतान्नमस्तेऽस्तु द्विज प्रभो १९२। अथ ते मुनयः सर्वे प्रणेमुर्देवतोत्तमौ । अथासौ राघवं प्राह भुंक्ष्व त्वं बंधुभिः सह १९३। एकांतमंदिरे रम्ये देव्यासहवसामिते । विष्णुः समस्तकरणः समुद्र तनयान्वितः १९४। एकस्मिन्मंदिरे राम तिष्ठतां लोलुपो हि सः । अथ शुद्धमहागारे पीठाढ्ये बहुभाजने १९५। अग्रे वसिष्ठो भगवानुपविष्टस्तयोर्मुनिः । अपरे ऋषयः सर्वे यथावृद्धं नृपास्तथा १९६। तेषामभिमुखो रामो भ्रातृभिः सहितो नृपः । तरुणे समभागे च आसने तानवेशयत् १९७। हनूमत्प्रमुखान्भृत्यानाहरामोऽनुसांत्वयन् । भवंतः परितिष्ठंतु पश्चाद्भुंजे न चान्यथा १९८। ततस्ते प्रददुः सर्वे पादार्घाननुपूर्वशः । बुभुजुश्चापि ते सर्वे ये रामस्योपसेविनः १९९। तेषां दत्वाथ तांबूलं कपींद्रादीनभोजयत् । भुक्तवत्सु समस्तेषु रामो राजीवलोचनः 5.117.२००। दीनांधकृपणादीनां पशुपक्षिमृगस्य च । दत्वाहि भोजनं संध्यां वंदितुं हि समारभत् २०१। संध्याजपादिकं कृत्वा नत्वा तेषां नृपस्ततः । सिंहासनगतो रामः पौरजानपदादिभिः २०२। सेव्यमानः सभास्थानगतो रेजे स राघवः । सर्वदेवपरीवारो यथा देवः शचीपतिः २०३। राजकार्यमशेषं च कृतवान्भ्रातृभिः सह । नाम्ना चैकैकशः सर्वान्विससर्ज स राघवः २०४। भ्रातॄन्विसर्जयामास वानरादींस्तथापरान् । अथ रामं महातेजा वसिष्ठो वाक्यमुक्तवान् २०५। तव प्रातर्हि यत्कार्यं न च विस्मर राघव । आस्ते शंभुर्जगन्नाथो भगवानंबिकापतिः २०६। स्मर्तव्यो वन्दनीयश्च भगवानथ यत्नतः । तथेत्युक्त्वा गुरुं राजा नत्वा तं च व्यसर्जयत् २०७। स्वयं च भार्यामभजद्देवदेवं विचिंतयन् । ऋषय ऊचुः - प्रातः समुत्थाय गुरो रामो मतिमतां वरः । किं चकार तदाख्याहि श्रोतुं कौतूहलं हि नः २०८। सूत उवाच- शंभुं विलोक्याथ ततो बभाषे रामः कथां कीर्त्तय शंकरस्य । तृप्तिर्न जाता मुनिवर्य शृण्वतो महेशमाहात्म्यमघौघनाशनम् २०९। शंभुरुवाच- अथप्रश्नशेषस्योत्तरमीशभाषितं ते कीर्तयिष्यामि । अन्यायोपार्जितद्रव्यैरीश्वरं य उपासते ते व्यंगा जायंते २१०। तद्यथाकश्चिद्रूपको नाम राक्षसोऽन्यायार्जितेनद्रव्येण शंकरमाराध्य तेनैव द्रव्येण घंटामीश्वरप्रीतये कृतवान् २११। तस्य पुत्रः संपातिरिति ख्यातः चौर्य्यार्जितैः शंकरं पूजयामास २१२। तावुभावेकस्मिन्दिवसे मम्रतुः गतौ शिवलोकं वीरभद्रेण भाषितौ च २१३। भो रूपक अन्यायार्जितेन द्रव्येण भवता पूजाकृता घंटादिकं च तेन भावेन व्यंगो भूत्वा चौरगणो भविष्यसि २१४। शिवपदवचनाद्व्यक्तं नामाश्रवणात् । श्रोत्रं तस्य स्वनेन ध्वस्तं भवति नो दर्शनमेतावतादेव त्वयेश्वरपूजा सम्यक्कृता २१५। अतो भक्तिश्च भविष्यति वीरभद्रस्त्वनशनं नामगणं क्वचिद्विचरंतमित्यादिदेश २१६। तौ च तथाभूतौ शिवलोकेऽतिष्ठताम् २१७। शंभुरुवाच- अथोपहतद्रव्यपूजाकथां हनूमते महेशभाषितां कथयिष्यामि २१८। शृणु राघव प्रमथानां चरित्रमेकैकस्य कर्मविपाकं कथयिष्यामि २१९। उपहतांगगणव्याख्याक्रियतामिति हनूमत्पृष्टः ।। । शिव उवाच २२० तदुपहतद्रव्यं ज्ञानतो य ईश्वरेऽपयिष्यति एतदुक्तं ज्ञानिनोऽत शृणुः २२१। एष सर्वांगस्वेदिलः सर्वकालं सर्वांगस्वेदिलः स्वेदार्द्र वसनः स्वेदसंपादिताल्पप्रवाहशरीरो नासाग्रनिपतितस्वेदबिंदुः स्पर्शायोग्यो दृश्यते २२२। स पुरा स्वेदकरणेश्वरार्चनं कृतवान् । अत्रेतिहासं कीर्तयिष्यामि २२३। चेकितानिरिति ख्यातो ब्राह्मणः कर्षकोभवत् । स नित्यं कृषिमुत्पाद्य प्रातः स्नात्वा च नित्यशः २२४। मध्याह्नकाले संप्राप्ते संजपन्ब्राह्मणस्त्वसौ । अन्नमानय मे क्षिप्रमिति भार्यामभाषत २२५। तयानीतेन चान्नेन वेगेन शिवपूजनम् । कृतवानर्कसंतप्तः स्वेदिलः सर्वदैव तु २२६। गंधपुष्पाक्षताद्यैश्च स्वेदबिंदुसमन्वितैः । अथ सायंदिने प्राप्ते क्षालितांगः सुशोभनः २२७। पूजयामास देवेशं कालसंभवसाधनैः । ममाराथ महाबुद्धिः शिवलोकं गतश्च सः २२८। वीरभद्रेण चाप्युक्तो भव त्वं स्वेदिलो गणः । स्वेदस्पृष्टपदार्थैश्च पुरा शंभुः प्रपूजितः २२९। नित्यं स्वेदसमायुक्तस्तेन स्वेदगणो भव । शंभुरुवाच- वीरेणाथ समादिष्टः प्राप्तो रामगणस्त्वयम् २३०। अमुं घंटामुखं पश्यायं पुरा वैश्यो विभावसोनाम धार्मिको महादानकर्त्ता नित्यं ब्राह्मणभोजनं कारयित्वा कृतानुष्ठानः प्रातःकाले शिवं नमस्कृत्य कुसुमैः संपूज्य किंचित्प्रदेशं गोमयेनोपलिप्य पद्मादिकमर्जयित्वा देवाय समर्प्य उपहत घंटानादं कृतवान् २३१। राम उवाच- कथमुपहतघंटा २३२। शंभुरुवाच- आसीत्पुरा बलः कश्चित्सोम इत्यभिविश्रुतः । तस्य पुत्रश्च मंदाख्यो दशवर्षवया अभूत् २३३। स चाग्निपक्वकुल्माषान्घंटायां प्राक्षिपन्नृप । तानभक्षयदप्येष तेन चोपहताभवत् २३४। गृहीतुमथ तं वैश्यं यतमानोऽब्रवीदिदम् । अथ वैश्यः स्वयं तत्र निश्चित्य द्रव्यशोधनम् २३५। लौकिके कृतवाँल्लोके व्यवहारपदश्च ताम् । एतेन पापयोगेन गणो घंटामुखोऽभवत् २३६। राम उवाच- द्रव्यशुद्धेर्विशुद्धा सा कथं पापस्य कारणम् । सम्यगुक्तं द्रव्यशुद्ध्यै कथं न द्रव्यशोधिनी २३७। शंभुरुवाच- न लौकिकव्यवहृतौ तवाभक्तो भविष्यति । स याति च शिवस्थानं वक्ता चापि तथा भवेत् २३८। सूत उवाच- यश्च वक्ति कथामेतां स तेन सदृशो भुवि । गुह्याद्गुह्यतमं विप्राः शिवज्ञानप्रदं भवेत् २३९। एतद्वः कथितं विप्राः पुण्यायुष्यतमं महत् । य इदं शृणुयाद्भक्त्या शिवलोके महीयते २४०। पुराणवक्त्रे दातव्यं वस्त्रं गोहेमभूषणम् । भूमिः सस्यफलोपेता देया शक्त्यनुसारतः २४१। शिवराघवसंवादं सर्वाघौघनिकृंतनम् । यः पठेच्छृणुयाद्वापि स याति परमं पदम् २४२। । इति श्रीपद्मपुराणे पातालखंडे शिवराघवसंवादे उपरिभागे राममोक्षोनाम सप्तदशाधिकशततमोऽध्यायः ११७ । समाप्तं पञ्चमं पातालखण्डम् ५। इति श्रीपद्मपुराणे पञ्चमं पातालखण्डं समाप्तम् ।
sūta uvāca- bhāradvājagṛhe bhuktvā rāmacaṃdraḥ prasannadhīḥ | munīṃdra viṣṇusahito vānararkṣasamanvitaḥ 1| meghacchanne tathākāśe maṃdaṃ carati mārute | tadvanābhyaṃtare kvāpi sudevagṛhamuttamam 2| aṣṭāpadastaṃbhayutaṃ hemapaṭṭikakalpitam | maṇimauktikasaṃyuktaṃ rājataiḥ kalaśairyutam 3| pāṭīracaṃdrakastūrīkuṃkumaiḥ surabhīkṛtam | karddamairjālakayutaṃ śakalopari saṃvṛti 4| caṃdrajotsnāgamaṃ sūryyā nirīkṣya madhyabhittikam | gṛhāṃtarbhūtalaṃ kṛtsnaṃ caṃdrapuṣparasokṣitam 5| digudīcī tathā kṛtsnābhittikalpanavarjitā | staṃbhestaṃbhe citrakārī svapādī parikalpitam 6| śatahastāṃgaṇaṃ tasya sphaṭikoparikalpitam | gṛhāṃgaṇādhikacchāyaḥ pārijātamahīruhaḥ 7| kṛtsnaprāvṛtikaṃ tatra nibiḍaṃ kadalīvanam | kadalīvanasaṃyuktaṃ ketakīvanasaṃvṛtam 8| mayūranādabahulaṃ maṃjukūjanmadhuvratam | pārāvatagaṇadhvānaṃ nānopavanaśobhitam 9| prāsādaśatasaṃbādhaṃ mattakokilanāditam | śākhālaṃbimahāratnaśobhitānekapādapam 10| kinnarīvanitāgītanādapūritadiṅmukham | anekārāmasubhagaṃ gautamītaṭamuttamam 11| bhāradvājagṛhaṃ puṇyamanaṃtaguṇasevitam | ratikaṃdarpasaṃkāśa dāsīdāsaśatānvitam 12| nānopakaraṇopetaṃ bhāradvājagṛhaṃ śubham | tasya cāṃtargataḥ saudhastatrāṃtargṛhavāṭikāḥ 13| aṣṭau tanmadhyato hyekaṃ gṛhaṃ paramaśobhanam | caturdikṣu mahādeva gṛhaprāsādaśobhitam 14| pratidevagṛhaṃ śyāmā tauryyatrikasuśobhitam | svargasthitavarastrīṇāṃ viśrāmāyaiva kalpitam 15| bhāradvājagṛhādrāmo nirgatyāśeṣasaṃyutaḥ | tasyaiva ca mahāgehaṃ vanamadhyagataṃ tvagāt 16| tadaṃtarācchāditakaṃbalaṃ tadā pṛthaksthavastrāsanasaṃyutaṃ ca | siṃhāsanaṃ madhyagataṃ tathaikaṃ munyāsanānekagataṃ viveśa 17| paurāṇikasyānupamāsanāṃtaraṃ bhūpālaharyṛkṣavarāsanaṃ ca | paurāṇikaṃ pūrvamathopaveśya tato vasiṣṭhaṃ munipuṃgavāṃśca 18| nārāyaṇaṃ bhūmipatīnkapīṃśca nīcāsanaṃ ca svayamāsasāda | meghāvṛtaṃ vyomadiśaḥ prasannāḥ supuṣpamurvītalamuptabījam 19| tadaṃgaṇaṃ noṣṇamaho na śītalaṃ saṃtānapuṣpaṃ damapuṣpagaṃdhi | śaṃbhuṃ vilokyātha vaco babhāṣe rāmaḥ kathāṃ kīrtaya śaṃkarasya 20| tṛptirna jātā munivaryya śṛṇvato māheśamākhyānamaghaughanāśanam | cakāra kiṃ vā nanu gautamāśrame maheśvaro devagaṇādhisaṃvṛtaḥ 21| śiva uvāca- mahāvipaṃcīmavalaṃbya niṣṭhitaḥ sa vāyusūnuḥ śivamanvapṛcchat | nyāyārjitaireva hi pūjane vibhoḥ kīdṛgbhaveccānayajaiḥ phalaṃ vada 22| cauryyairatho kiṃ phalamarpitārpaṇe upāhṛtadravyasamarpaṇeṣu | ekaikaśo me bhagavanvadeśa praśnottaraṃ kiṃ kathayāśu śaṃbho 23| atheśvaro vānaramābabhāṣe vadāmi sarvaṃ tava dhyānataḥ śṛṇu | nyāyārjitaiḥ pūjya sadāśivaṃ tvajaṃ saṃprāpa caiśvaryamidaṃ hi gautamaḥ 24| purā dvijo maṃkaṇasūnurākathaḥ suśobhanāmāpa satīṃ dvijanmā | draridra ekaḥ karuṇāsamanvitaḥ ṣaṣṭhāhabhojī pitṛvarjitaśca 25| upoṣya paṃcāhamathāpi bhoktuṃ pravṛtta evātha samāpatadyatiḥ | yatirbabhāṣe madhuraṃ tadā kathaṃ māsopavāsī tava bhoktumāgataḥ 26| tiṣṭhāmi bhuṃje yadi cāsti te mune na me bubhukṣānyagṛhādvibhoktum | ākatha uvāca- na me bhujiḥ paṃcadinaṃ dvijeṃdra ṣaṣṭhe dine me bhujirāgataśca 27| tadā mayā kāryamaciṃtanīyaṃ prakṣālayāmyehi tavādya pādau | omityatha kṣālitapādayugmaḥ sa bhojanaṃ kartumiyeṣa yogī 28| raṃbhādalāṃse bubhuje tadannaṃ vipācya saṃpāditamājyayuktam | vanyaiḥ susaṃyuktamathādareṇa na kiṃciduccheṣitamannamasya 29| athākatho vīkṣya muniṃ sutuṣṭaṃ tutoṣa bhāryyāsahitastapasvī | gato'tha bhuktvāpi yatiḥ sa cākathaḥ saṃtuṣṭacitto'tha japaṃ cakāra 30| kapotavṛttiṃ sa cakāra patnyā tapovitānāyasa sajjano muniḥ | pīṭhe'tha kṛtvā tamumāpatiṃ śivaṃ liṃge samārādhya samanvitaṃ gaṇaiḥ 31| liṃgaṃ nidhāyātha nirīkṣamāṇo dadarśa cājñātakṛśākṛtiṃ dvijam | digaṃbaraṃ pādavihīnametaṃ kāṇaṃ kuṇiṃ karṇavihīnakaṃ prabhum 32| sāmodgiraṃ taṃ bahuśāstrapāragaṃ gṛhaṃ samāyāṃtamatho dadarśa 33| athākatho bhāryāṃ suśobhanāmidamuvāca 34| ayaṃ hi vikṛtaveṣo brāhmaṇaḥ samāyāti 35| arddhaṃ deyametasmai bhojanaṃ rakṣārddhamannaṃ cāsminnapi dine gate ṣaṣṭhehni bhojanābhāvāttava jīvitaṃ na tiṣṭhatīti mama pratīyate kiṃ tu tvaṃ manyase vada 36| sā śobhanovāca- āyurlalāṭe likhitaṃ nāṃtarā naśyati 37| ākatha āha| yathā baddhāyuṣo'pi yajñasya vīrabhadreṇacchinnaṃ śira ajasrātmanaḥ kimuta nu yāṇāṃ pāpātmanāmiti tadenaṃ parihṛtya tvayā bhujyate yadi tvetasmai mayānnaṃ dīyate | tavecchānusārato mama kartavyam 38| bhāryyā prāha kathamahaṃ bhokṣye tvayyabhukte mayā kiṃ pūrvaṃ bhuktamidamaparaṃ śṛṇu 39| annaṃ hi prāṇināṃ prāṇāḥ pratyakṣaṃ sarvadehinām | tasmādannaprado yastu prāṇadaḥ sa nigadyate 40| annādbhūtāni jāyaṃte varddhaṃte tāni vai yataḥ | tasmādannādhikaṃ kiṃcinnāsya dānaṃ mahāphalam 41| aśvatthacalapatrāgra līnatoyadravāstike | jīvitena hi yo dadyāttasya janma nirarthakam 42| paralokasahāyo hi dharmo bhāryā na bāṃdhavāḥ | bhāryyā vā pitarau putrā yāvadāyurna bāṃdhavāḥ 43| saṃpadvayaḥ suhṛdiha ihāmutra hi taṃ sthitam | dharmaṃ dharmabhṛtāṃ śreṣṭhaṃ bhuṃkte cānye kimāvayoḥ 44| iti bhāryyāvacaḥ śrutvā ākathaḥ karuṇānidhiḥ | aviśaṃkitamevāsmai dattavānannamūrjjitam | ayaṃ sa śaṃkaro devo nānākaraṇamāgataḥ 45| iti niścitya manasā tasyāṃgaṃ pāpanāśanam 46| ājānupādaṃ prakṣālya parā jaṃghamataḥ param | gulphaṃ ca tadadhastasya prakṣālyācāmaya ddvijam 47| athākatho'pi patsaṃdhiṃ gṛhāṃgaṇamupānayat | unmucya pādasaṃdhiṃ sa niṣasādārpitāsane 48| samabhyarcyākathaḥ samyagbhojayāmāsa taṃ munim | etasminnaṃtare kaścidunmatto gṛhamāgataḥ 49| pādasaṃdhimathādāya gṛhabāhyamupānayat | athādahacca tadgehaṃ daṃpatī cāpyatāḍayat 5.117.50| ākathastāḍito vipro dahyamānaṃ gṛhaṃ tadā | viveśa devamīśānamādātuṃ tūrṇameva vā 51| athādāya maheśānaṃ dagdhapūjaṃ dvijottamaḥ | nirgatya ca tato dṛṣṭvā mukhasaṃtāpameva ca 52| dagdhapūjāṃ tiraskṛtya vīkṣya dagdhāṃgamapyuta | bhāryāmuvāca dharmātmā yathāpūjā maheśituḥ 53| tathā mama samastāṃgaṃ karttavyamaviśaṃkitam | vyaṃga uvāca- paścādapi kṛtā pūjā saphalā te bhaviṣyati 54| yathānyadravyadahane tādṛśaṃ dīyate janaiḥ | pūjāyā dahane tadvatpūjāsya kriyatāmiti 55| ākatha uvāca- cauryeṇāpyarjitairdravyaiḥ pūjayā na hitaṃ bhavet | na cānyāyārjjitairvipra śaṃbhoḥ pūjā śubhapradā 56| ityuktvā cākathastūrṇaṃ svāṃgaṃ dagdhumupākramat | dagdhaṃ liṃgaṃ tadonmatto gṛhītvāṃtardadhe kṣaṇāt 57| atha vyaṃgo haro bhūtvā vārayāmāsa cākatham | kimarthaṃ khidyate vipra varado'haṃ varaṃ vṛṇu 58| ākatho'pi vibhoḥ pāde bhaktiṃ vavre suniścalām | sūta uvāca- etāṃ śrutvā kathāṃ rāmaḥ prahṛṣṭo munibhirvṛtaḥ 59| bhāradvājaṃ namaskṛtya prayāṇājñāmayācata 60| atho bharadvājamuniḥ prasannaḥ śaṃbhuṃ vasiṣṭhaṃ munipuṃgavaṃ ca | nārāyaṇaṃ carṣigaṇāṃśca natvā vyasarjayatte'pi yayuḥ praṇamya 61| naimiṣīyā ūcuḥ - gatvāyodhyāṃ mahātejāḥ samastamunisaṃyutaḥ | kiṃ cakāra tato rāmaḥ sa ca śaṃbhurmahāyaśāḥ 62| sūta uvāca- kausalyā māsikaśrāddhamapare'hani rāghavaḥ | cikīrṣurdvijapravarānṛṣikalpānnyamaṃtrayat 63| śaṃbhuṃ samastattvajñaṃ nāradaṃ romaśaṃ bhṛgum | viśvāmitramatho rāma ekabhaktavratī tataḥ 64| bhūmau sukhāstṛtāyāṃ ca suṣvāpā vyākuleṃdriyaḥ | paredyuratha saṃprāpte prātaḥsnātvā vidhānavit 65| annaṃ śākādikaṃ śuddhaṃ janairevānvakārayat | nānānnāni vicitrāṇi coṣyādyāni tathaiva ca 66| vaṭakādīṃstathā bhakṣyānaṣṭatriṃśadakalpayat | pāyasaṃ ṣaḍvidhaṃ caiva pakvaśākaśatadvayam 67| apakvamiśrakāṇāṃ ca śatatrayamakalpayat | kālaśākādikaṃ śākaṃ phalāni vividhāni ca 68| mūlāni caikakaṃdāni valkalāni ca rāghavaḥ | kārayitvā nadīṃ gatvā sahabhrātṛpurohitaḥ 69| sarayūsalile snātvā hutvāgniṃ svāgatāndvijān | uktvā tu svāgataṃ tāṃstu kṛtadevārcano nṛpaḥ 70| prāṇānāyamya saṃkalpya kṣaṇaṃ caiva pradattavān | romaśaṃ nāradaṃ rāmo vaiśvadeve nyamaṃtrayat 71| śaṃbhuṃ bhṛguṃ kauśikaṃ ca mātṛsthāne nyamaṃtrayat | gomayena tataḥ kṛtvā maṃḍalaṃ pūjya cārhataḥ 72| pādaprakṣālanaṃ cakre sītādattodakena ca | ācāmayitvā tānviprāngṛhaṃ gaṃtumathodyataḥ 73| abhyāgataḥ samāyātaḥ sthaviro vikṛtākṛtiḥ | kṛśaḥ saṃpracaladgātro vepitāṃghriśirāstathā 74| laṃbamānatvagutkarṣacchvāsakāsādipīḍitaḥ | dūṣikāklinnagaṃḍaśca lālāsaṃpṛktakūrcakaḥ 75| uvāca rāmaṃ rājānamahameko dvijaḥ sthitaḥ | mamāpi bhojanaṃ deyaṃ sthavirasya kṛśasya ca 76| rāmo'pi tadvacaḥ śrutvā lakṣmaṇaṃ vākyamabravīt | pādau prakṣālayāsya tvamahamabhyarcaye dvijam 77| abhyāgato'pi vacanamāha rāmamathākulam | tvayā prakṣālite pāde mama bhojanamiṣyate 78| matto'dhikā dvijāḥ kiṃ te yena māmavamanyase | śrāddhadharmaṃ na jānīṣe maharṣigaṇasevitam 79| mamāvamānataḥ sarvaviprāṇāmavamānanam | śrāddhaṃ vihanyate cāpi narakaṃ ca gamiṣyasi 80| atha rāmaḥ svayaṃ viprapādau prākṣālayattadā | ācāmayitvā taṃ vipraṃ gṛhaṃ prāveśayattataḥ 81| ācāntaśca svayaṃ rāmo viṣṭaraṃ dattavānatha | āsīneṣu ca vipreṣu prāṇavāyuṃ nirudhya ca 82| svakarmakaraṇānujñāṃ labdhvā'tha satilaṃ jalam | apahateti mantreṇa dvāradeśe vicikṣipet 83| udīratāmiti tathā pitṛpātrasthale kṣipet | gāyatryā cākṣatajalaṃ devapātrasthale kṣipet | pākajātaṃ tathā'bhyukṣyama ntrametadudīrayet 84| śrāddhabhūmiṃ gayāṃ dhyātvā dhyātvā devaṃ janārdanam | vasvādīṃśca pitṝndhyātvā tataḥ śrāddhaṃ pravartayet 85| viśvedevārcanaṃ kuryādyavairvā taṇḍulairatha | mūlāgrayojitau darbhau gṛhītvā sākṣatāvatha 86| bhūspṛṣṭadakṣajānustu dvijahaste jalārpaṇam | purūravārdravāṇāṃ vai devānāmidamāsanam 87| iti dattvā'sanaṃ teṣāṃ śrāddhadaḥ prārthayetkṣaṇam 88| arghaṃ kṛtvā tataḥ paścāduttarāgrakuśeṣvatha | nyubjaṃ pātraṃ tataḥ kṛtvā kuśagranthimathopari 89| uttānaṃ tu tataḥ kṛtvā jalairabhyukṣyaraukmakaiḥ | pavitrāntarhite pātre śaṃ no devyā jalaṃ kṣipet 90| vaiśvadevyā'khilaṃ karma yāvattadvidhicoditam | yavo'si dhānyarājo vā iti pātre kṣipedyavān 91| madhumiśrāṃstu karakāngandhapuṣpaistato dadet | dvija te'stvargha ityuktvā tvastvarghottaratastataḥ 92| āvāhayiṣye tāndevāniti pṛṣṭvā taduttaram | viśvedevāsa ityuktvā vipramūrdhni kuśānkṣipet 93| viśvedevāḥ śṛṇutemamāgacchantviti saṃjapet | samāgato niṣaṇṇo'tha sadarbhaṃ pātramāharet 94| dakṣiṇe caraṇe kṣiptvā mukhyapātrodakaṃ tataḥ | viprasya dakṣiṇe haste prāgagre'tha pavitrake 95| yā divyā iti maṃtreṇa nikṣipetpātravāritat | idaṃ bho arghamityuktvā hyastvarghottaratastataḥ 96| pātre dhṛtvā'rghatoyaṃ ca tatpātraṃ sthāpayetkvacit | atha dattvā kare toyaṃ yavairetānathārcayet 97| arcata prārcata iti pṛṣṭvā cottaratastataḥ | pādādimūrdhaparyantamabhyarcya jaladastataḥ 98| gandhadvāreti mantreṇa tathetyuktvottarastataḥ | pitṝṇāmarcanaṃ kuryādevamevāpasavyakam 99| upavītaṃ dvijaṃ kṛtvā kuśānbhagnāṃstilānvitān | vāmajānuṃ bhūmigataṃ kṛtvā dadyāttadāsanam 5.117.100| dakṣiṇābhimukho bhūtvā kṣaṇapraśnamatho vadet | dakṣiṇāgreṣu darbheṣu nyubjaṃ pātratrayaṃ nyaset 101| trikuśagranthisaṃyuktamuttānamatha kalpayet | tataḥ saṃprokṣya pātreṣu sapavitratileṣu ca 102| śaṃ no devyā jalaṃ kṣiptvā tilo'sīti tilānkṣipet | gandhapuṣpamatho dattvā svadhārgha iti pṛcchati 103| dattottaro'stvargha iti pitṝnāvāhayettataḥ | tilapuṣpakuśaistiṣṭhankalpitārghaṃ kare dadhat 104| uśantastveti mantreṇa trirarghodakamarpayet | arcanaṃ tu tadā teṣāmapasavyaṃ tu pūvarvat 105| prakṣālya bhājanaṃ svarṇaṃ devānāṃ parikalpayet | pitṝṇāṃ rājataṃ kuryādyathāsaṃbhavameva vā 106| tadabhāve tu kāṃsyaṃ syādananyāśitamuttamam | pātrāṇi tadabhāve syuḥ pālāśāni na madhyamam 107| rambhāṇi cūtapatrāṇi jambūpuṃnāgakāni ca | parākānyatha cāmpāni madhūkakuṭajānyapi 108| mātuluṅgasya patrāṇi śrāddhe deyāni vai nṛbhiḥ | darvyāmannamathā'dāya karābhyāmājyameva ca 109| praveṣaṇaṃ tataḥ pṛcchetprācīnāvītavāndvijam | kariṣye'gnaukaraṇamiti kuruṣveti taduttaram 110| pariviṣyopavītī syādabhighārya samāharet | hunetsomāya pitṛmate svadhā nama itīrayan 111| yamāyāṅgirase pitṛmate svadhā nama iti | dvitīyāmāhutiṃ hutvā cābhighāryākṣataṃ tataḥ 112| agnaye kavyavāhanāya svadhā namastataḥ param | hutvā'pasavyaṃ kṛtvā tu pariviṣya dvijānvrajet 113| mekṣaṇena tato'bhīkṣṇaṃ pātayetpitṛpātrake | piṇḍapātramataḥ śeṣaṃ darvīprakṣālanaṃ tataḥ 114| mekṣaṇasyāgninikṣepaṃ tataḥ pātrāṇyupastaret | pātradakṣiṇabhāge tu dadyādannamanantaram 115| bhakṣyāṇi bhojyaśākāni sarvāṇyeva sa dattavān | athātithirmahāvṛddho vīkṣamāṇastatastataḥ 116| uvāca rāghavaṃ śāntaṃ śīghrameva namaskuru | bubhukṣā vartate'smākaṃ bhokṣye'haṃ vā tavā'jñayā 117| rāmo babhāṣe vacanaṃ vilambaya kṣaṇaṃ mune | devatāḥ pitaro maṅkṣu namasyante'dhunā mayā 118| ityuktvā rāghavaḥ prādādannaṃ pātragataṃ tadā | prāksaumyāgrānkuśāndaive pratīcīdakṣiṇāgrakān 119| pitrye pavitre ye darbhā yavānatha tilānapi | annapradānaṃ kurvanti pṛthivī iti mantrataḥ 120| idaṃ viṣṇuriti spṛṣṭamaṅguṣṭhena dvijasya tu | devebhyaḥ prathamaṃ dadyādye devā iti vai paṭhan 121| pitṝṇāṃ ca tato dadyāddadyādatithaye tataḥ | devatābhya iti mukhānuccāryā'pośanaṃ dadet 122| trirjapitvā tu gāyatrīmupavītī puromukhaḥ | prācīnāvītavānbrūyānmadhutrayamataḥ param 123| bhuñjadhvamiti tānuktvā bhuñjāneṣu dvijātiṣu | rakṣoghnamantrapaṭhanaṃ bhakṣyabhojyādi dāpayan 124| etasminnantare vipro yo'tithistadidaṃ tathā | kṛtavānmahadāścaryaṃ tadvadāmi samāsataḥ 125| pātrasthitamaśeṣaṃ ca grāsenaikena cāgrasat | prāṇāhutīnāṃ paryāptaṃ dīyatāmiti cābravīt 126| etāvaddātumaśaktaḥ kathaṃ śrāddhakriyodyataḥ | mamaikasya pradāne tvamaśakto rāma kiṃ vṛthā 127| bahūnāṃ bhojanaṃ dātumudyukto rāma kiṃ vṛthā | sahasā kṛtakarmāṇi na samāptiṃ prayānti ca 128| tvayā kṛtamaśeṣāṇāṃ nālaṃ prāṇāhutirmama | kathaṃ me dīyate bhuktiḥ kathameṣāṃ tathā vada 129| rāmastamabravīdvīro bhuṃkṣva tvaṃ hi yathāsukham | ityudīrya nirīkṣyāsya karma tatparamādbhutam 130| atha śaṃbhuṃ samāhūya prāha tvaṃ pariveṣaya | tvaṃ pitā pārvatī mātā śivā devīti me matiḥ 131| annapūrṇeśvarī devī bhavānyeveti me matiḥ | sā śāṃbhavī vacaḥ prāha tatparyāptaṃ dadāmyaham 132| athomā kāṃsyamādāya bhissāpūrṇamalaṃkṛtam | svarṇadarvyā samādāya pāyasaṃ gandhakāntimat 133| asyākṣayamidaṃ bhūyāditi prādāttu pāyasam | dvijasya dakṣiṇe haste sā'dadātsatkṛtaṃ mudā 134| saśiraḥ kampamānastu ūrdhvadṛṣṭirathābhavat | prasāritakaraścā'sīdgṛhītvā pāyasaṃ kare 135| dīyatāṃ pāyasaṃ svādu suṣṭhu pakvamidaṃ tu kim | śaṃbhupatnī babhāṣe taṃ kare bhuṃkṣva tato dade 136| abhakṣayattato vipraḥ punaḥ karatale sthitam | tadakṣayamatha jñātvā prāsārayadathetaram 137| tasminkaratale devī pāyasaṃ dattavatyuta | anyeṣāmapi viprāṇāṃ pakvākṣayyamadātsatī 138| atha pāṇidvayagataṃ vijñāyākṣayyapāyasam | dṛṣṭvā karāntaramatho prāsārayata sa dvijaḥ 139| uvācānnaṃ pradātavyaṃ sasūpaghṛtamuttamam | śivādevī tathā prādādakṣayyaṃ śaṃbhuvallabhā 140| yadyatprādāttadā sādhvī sarvameva tadakṣayam | karāntaramathosṛṣṭaṃ paripūrṇaṃ punaḥpunaḥ 141| evaṃ karasahasraṃ tu kṛtvā sa virarāma ha | uvāca vacanaṃ vipro dehi gaṇḍūṣavāri me | tarpito'smi tvayā bhadre na rāmeṇa na sītayā 142| śaṃbhuruvāca- rāmeṇa sītayā dattaṃ mayā dattaṃ hi yatra ca | itaḥ paraṃ hi kiṃ deyaṃ pūrṇaṃ vā tvaṃ vadasva me 143| dvija uvāca- tṛpto'smi na ca me deyamadhikaṃ ca karasthitam | vidvannataḥ karagataṃ na papāta kathaṃcana 144| niṣaṇṇo hi ciraṃ dadhyau kathaṃ me kevalaḥ karaḥ | bhuktyai kṛtamidaṃ sarvaṃ nānyasmai karmaṇe mama 145| tasmādanyakṛteretatsarvaṃ riktaṃ bhaviṣyati | iti niścitya manasā liptāṅgo'tithirābhavat 146| paśyatsu sarvadeveṣu tadadbhutamivābhavat | tṛptānatha dvijāñjñātvā rāghavaḥ paramārthavit 147| darvīkaro'tha tṛptāḥ stha iti pṛṣṭvā yathāvidhi | tṛptāḥ sma iti viprendrā vikīryānnaṃ samantrakam 148| pātrasya yāmyābhimukhaḥ saṃnidhau piṇḍamarpayet | gaṇḍūṣamapi viprāṇāṃ tatraiva parikalpayet 149| ucchiṣṭaparṇapātreṣu te gaṇḍūṣamakurvata | gṛhāntare ca te viprā viviśustvatithiṃ vinā 5.117.150| āhātithirbahiḥ kāryaṃ mayā'camanaṃ viṭpate | utthātuṃ naiva śaknomi karaṃ me dehi rāghava 151| atha rāmaḥ karaṃ prādānnotthitastu dvijottamaḥ | hanūmānatha cāpyasya dattavānbalavatkaram 152| itareṇa gṛhītvā tu kareṇa dvijapuṃgavam | ācakarṣa kapīndrastu dvijaḥ sākrośamuktavān 153| dvija uvāca- chidyate me karo vyaktamutthāpaya tato'nyataḥ | lāṃgūlena sapīṭhaṃ tamāvṛtyā'mastakaṃ balāt 154| athādhāvattataḥ pṛthvīṃ dvijastu na cacāla ha | atha vānaravīrastu padbhyāṃ ca kṛntatāṃ mahīm 155| pādau vinyasya sudṛḍhau dvijamūrdhānamākṣipat | viśīrṇamabhavadveśma dvijāḥ sarve bahistathā 156| saha vṛddhadvijaḥ so'tha hanūmānbahirabhyagāt | pīṭhe ca sthāpayāmāsa brāhmaṇaṃ sthaviraṃ kṛśam 157| dvijāya jalamādāya jāmbavānmṛṇmaye ghaṭe | āha svacchaṃ jalaṃ vipra tvayā'deyaṃ sabhājanam 158| sītā prakṣālayedaṅgaṃ lakṣmaṇo jalado bhavet | jāmbavānāha taṃ rāmaṃ brāhmaṇoktamaśeṣataḥ 159| dvijaprakṣālane rāmo vyādideśānujaṃ priyām | saumitrirjalamādāya dvijāṅgakṣālane tathā 160| prākṣālayadaśeṣāṅgaṃ pratimāmiva bhūbhujaḥ | atha rāmopadeśena cakratustau tathaiva ca 161| athātithiḥ svagaṇḍūṣaṃ sītāvaktre vyamuñcata | sālaṃkārā'mbubhirvyāptā prākṣālayadatho satī 162| śleṣmalālāsupracuraṃ mukhaṃ viprasya sā satī | pramamārja punaḥ kṣālya nāsā śleṣmāṇamatyajat 163| ācāmayitvā saumitriruttiṣṭhetyabravīddvijam | dvijo na śakyamityāha hanūmānapyathā'gataḥ 164| atithiḥ prāha taṃ vipraḥ pīḍito'haṃ hanūmatā | gṛhītvoddharatā pūrvaṃ pātito vānareṇa ca 165| jāṃbavānatha taṃ prāha lomāṃgaṃ mama vai mṛdu | mayātha dhriyase vipra na ca pīḍā bhaviṣyati 166| ityuktvā jāṃbavānvipraṃ dorbhyāmālaṃbya coddharat | dvijaprāṃtamathādāya sthāpayāmāsa taṃ munim 167| atha rāmo dvijeṃdrāṇāṃ pradakṣiṇamavartata | dattāśīrapi vipeṃdrairdatvā tāṃbūlamagrataḥ 168| pādāvalaṃbakṛdrāmo bhrātṛbhiḥ saha cābravīt | ayi sīte'titherasya tvayā na kṣālitaṃ vapuḥ 169| jaṃghāyuge'titherasya malaṃ cāsyaṃ malānvitam | samyakprakṣālaya mukhaṃ dvijo na sahate malam 170| sītovāca- atha prakṣālitaṃ samyagidānīṃ nirgataṃ punaḥ | rāma uvāca- punaḥ prakṣālaya malaṃ doṣaḥ syādanyathā mama 171| atha sītā tathā kṛtvā tūṣṇīmeva babhūva ha | āha rāmaṃ ca sītāṃ ca dvijaḥ paramakopavān 172| pādau yau mama rājeṃdra tau sītā laṃbayediti | bhavānkarau ca bharato mama vījaṃ prayacchatu 173| lakṣmaṇaḥ keśanicaya prasādhanakaro bhavet | śatrughnaḥ śleṣmanirmuktiṃ svavastreṇa karotu me 174| sūta uvāca- atha te cakruratitheraśeṣamuditaṃ tathā | tathāpurvismayaṃ viprā naravānararākṣasāḥ 175| śivā devī ca śaṃbhuśca sabhrūbhaṃgamudaikṣatām | manasā cāpyabhāṣetāmatithiḥśaṃbhureva ca 176| atithiśca prasanno'bhū cchaṃkhacakragadādharaḥ | pītāṃbaraḥ samastāṃgabhūṣito'tīva dīptimān 177| yaḥ purārādhitaḥ śaṃbhuḥ prasanno'bhūttrilocanaḥ | śuddhasphaṭikasaṃkāśaḥ sarvābharaṇabhūṣitaḥ 178| koṭisūryyapratīkāśaḥ kirīṭīkaruṇānidhiḥ | ālaṃbya cakriṇaḥ pāṇimātiṣṭhata sadāśivaḥ 179| rāmaḥ paramadharmmātmā pulakāṃcitavigrahaḥ | daṃḍavannipapātorvyāmānaṃdaplāvite kṣaṇaḥ 180| anamanbhrātarastasya daṃḍavadbhūtale sthitāḥ | śiva utthāpya kākutsthamāliṃgyāghrāya mastakam 181| uvāca madhuraṃ vākyaṃ rāmaṃ rājīvalocanam | śiva uvāca- varaṃ vṛṇu prasanno'smi brahmāderapi durlabham 182| tavādeyaṃ na me kiṃcidvṛṇu tvaṃ na cirāya vai | śrīrāma uvāca- na yācyaṃ me jagannātha bhūrājyaṃ mama sāṃpratam 183| svargaśca karmmabhiḥ prāpto bhaktistvatpādadarśanāt | ārogyaṃ paśya bhuṃje'haṃ sā sītā yoṣitāṃ varā 184| vaśīkṛtāḥ sarvanṛpāḥ prajādharmasamanvitāḥ | harṣa eva mamāpannastvadāgamanato'cyuta 185| tathāpi varaye kiṃcidbhaktirastu sthirā tvayi | tathā mama gṛhe deva trivarṣaṃ tiṣṭha he prabho 186| bruvansamastadharmāṃśca rūpeṇānena śaṃkara | śiva uvāca- evamastu tathā rāma sarvaṃ te saṃbhaviṣyati 187| athāha cakrī rājānaṃ rāmaṃ rājīvalocanam | varaṃ vṛṇu mahābhāga prasanno'haṃ yamicchasi 188| śrīrāma āha vacanaṃ mama prārthyaṃ na cāsti hi | yatprāpyaṃ śaṃbhutaḥ prāptamanyatsarvamudīritam 189| kiṃ caikaṃ varaye viṣṇo prasannaḥ sarvadā bhava | athasī tāṃ hariḥ prāha prasanno'haṃ tavādhunā 190| varaṃ vṛṇu prayacchāmi tataḥ sītābravīdidam | varo vṛtaḥ purā bhartrā na cānyo me varovaraḥ 191| yadi kāmaṃ prayacchethā manaśca parapūruṣāt | saṃnivṛttaṃ ca bhavatānnamaste'stu dvija prabho 192| atha te munayaḥ sarve praṇemurdevatottamau | athāsau rāghavaṃ prāha bhuṃkṣva tvaṃ baṃdhubhiḥ saha 193| ekāṃtamaṃdire ramye devyāsahavasāmite | viṣṇuḥ samastakaraṇaḥ samudra tanayānvitaḥ 194| ekasminmaṃdire rāma tiṣṭhatāṃ lolupo hi saḥ | atha śuddhamahāgāre pīṭhāḍhye bahubhājane 195| agre vasiṣṭho bhagavānupaviṣṭastayormuniḥ | apare ṛṣayaḥ sarve yathāvṛddhaṃ nṛpāstathā 196| teṣāmabhimukho rāmo bhrātṛbhiḥ sahito nṛpaḥ | taruṇe samabhāge ca āsane tānaveśayat 197| hanūmatpramukhānbhṛtyānāharāmo'nusāṃtvayan | bhavaṃtaḥ paritiṣṭhaṃtu paścādbhuṃje na cānyathā 198| tataste pradaduḥ sarve pādārghānanupūrvaśaḥ | bubhujuścāpi te sarve ye rāmasyopasevinaḥ 199| teṣāṃ datvātha tāṃbūlaṃ kapīṃdrādīnabhojayat | bhuktavatsu samasteṣu rāmo rājīvalocanaḥ 5.117.200| dīnāṃdhakṛpaṇādīnāṃ paśupakṣimṛgasya ca | datvāhi bhojanaṃ saṃdhyāṃ vaṃdituṃ hi samārabhat 201| saṃdhyājapādikaṃ kṛtvā natvā teṣāṃ nṛpastataḥ | siṃhāsanagato rāmaḥ paurajānapadādibhiḥ 202| sevyamānaḥ sabhāsthānagato reje sa rāghavaḥ | sarvadevaparīvāro yathā devaḥ śacīpatiḥ 203| rājakāryamaśeṣaṃ ca kṛtavānbhrātṛbhiḥ saha | nāmnā caikaikaśaḥ sarvānvisasarja sa rāghavaḥ 204| bhrātṝnvisarjayāmāsa vānarādīṃstathāparān | atha rāmaṃ mahātejā vasiṣṭho vākyamuktavān 205| tava prātarhi yatkāryaṃ na ca vismara rāghava | āste śaṃbhurjagannātho bhagavānaṃbikāpatiḥ 206| smartavyo vandanīyaśca bhagavānatha yatnataḥ | tathetyuktvā guruṃ rājā natvā taṃ ca vyasarjayat 207| svayaṃ ca bhāryāmabhajaddevadevaṃ viciṃtayan | ṛṣaya ūcuḥ - prātaḥ samutthāya guro rāmo matimatāṃ varaḥ | kiṃ cakāra tadākhyāhi śrotuṃ kautūhalaṃ hi naḥ 208| sūta uvāca- śaṃbhuṃ vilokyātha tato babhāṣe rāmaḥ kathāṃ kīrttaya śaṃkarasya | tṛptirna jātā munivarya śṛṇvato maheśamāhātmyamaghaughanāśanam 209| śaṃbhuruvāca- athapraśnaśeṣasyottaramīśabhāṣitaṃ te kīrtayiṣyāmi | anyāyopārjitadravyairīśvaraṃ ya upāsate te vyaṃgā jāyaṃte 210| tadyathākaścidrūpako nāma rākṣaso'nyāyārjitenadravyeṇa śaṃkaramārādhya tenaiva dravyeṇa ghaṃṭāmīśvaraprītaye kṛtavān 211| tasya putraḥ saṃpātiriti khyātaḥ cauryyārjitaiḥ śaṃkaraṃ pūjayāmāsa 212| tāvubhāvekasmindivase mamratuḥ gatau śivalokaṃ vīrabhadreṇa bhāṣitau ca 213| bho rūpaka anyāyārjitena dravyeṇa bhavatā pūjākṛtā ghaṃṭādikaṃ ca tena bhāvena vyaṃgo bhūtvā cauragaṇo bhaviṣyasi 214| śivapadavacanādvyaktaṃ nāmāśravaṇāt | śrotraṃ tasya svanena dhvastaṃ bhavati no darśanametāvatādeva tvayeśvarapūjā samyakkṛtā 215| ato bhaktiśca bhaviṣyati vīrabhadrastvanaśanaṃ nāmagaṇaṃ kvacidvicaraṃtamityādideśa 216| tau ca tathābhūtau śivaloke'tiṣṭhatām 217| śaṃbhuruvāca- athopahatadravyapūjākathāṃ hanūmate maheśabhāṣitāṃ kathayiṣyāmi 218| śṛṇu rāghava pramathānāṃ caritramekaikasya karmavipākaṃ kathayiṣyāmi 219| upahatāṃgagaṇavyākhyākriyatāmiti hanūmatpṛṣṭaḥ || | śiva uvāca 220 tadupahatadravyaṃ jñānato ya īśvare'payiṣyati etaduktaṃ jñānino'ta śṛṇuḥ 221| eṣa sarvāṃgasvedilaḥ sarvakālaṃ sarvāṃgasvedilaḥ svedārdra vasanaḥ svedasaṃpāditālpapravāhaśarīro nāsāgranipatitasvedabiṃduḥ sparśāyogyo dṛśyate 222| sa purā svedakaraṇeśvarārcanaṃ kṛtavān | atretihāsaṃ kīrtayiṣyāmi 223| cekitāniriti khyāto brāhmaṇaḥ karṣakobhavat | sa nityaṃ kṛṣimutpādya prātaḥ snātvā ca nityaśaḥ 224| madhyāhnakāle saṃprāpte saṃjapanbrāhmaṇastvasau | annamānaya me kṣipramiti bhāryāmabhāṣata 225| tayānītena cānnena vegena śivapūjanam | kṛtavānarkasaṃtaptaḥ svedilaḥ sarvadaiva tu 226| gaṃdhapuṣpākṣatādyaiśca svedabiṃdusamanvitaiḥ | atha sāyaṃdine prāpte kṣālitāṃgaḥ suśobhanaḥ 227| pūjayāmāsa deveśaṃ kālasaṃbhavasādhanaiḥ | mamārātha mahābuddhiḥ śivalokaṃ gataśca saḥ 228| vīrabhadreṇa cāpyukto bhava tvaṃ svedilo gaṇaḥ | svedaspṛṣṭapadārthaiśca purā śaṃbhuḥ prapūjitaḥ 229| nityaṃ svedasamāyuktastena svedagaṇo bhava | śaṃbhuruvāca- vīreṇātha samādiṣṭaḥ prāpto rāmagaṇastvayam 230| amuṃ ghaṃṭāmukhaṃ paśyāyaṃ purā vaiśyo vibhāvasonāma dhārmiko mahādānakarttā nityaṃ brāhmaṇabhojanaṃ kārayitvā kṛtānuṣṭhānaḥ prātaḥkāle śivaṃ namaskṛtya kusumaiḥ saṃpūjya kiṃcitpradeśaṃ gomayenopalipya padmādikamarjayitvā devāya samarpya upahata ghaṃṭānādaṃ kṛtavān 231| rāma uvāca- kathamupahataghaṃṭā 232| śaṃbhuruvāca- āsītpurā balaḥ kaścitsoma ityabhiviśrutaḥ | tasya putraśca maṃdākhyo daśavarṣavayā abhūt 233| sa cāgnipakvakulmāṣānghaṃṭāyāṃ prākṣipannṛpa | tānabhakṣayadapyeṣa tena copahatābhavat 234| gṛhītumatha taṃ vaiśyaṃ yatamāno'bravīdidam | atha vaiśyaḥ svayaṃ tatra niścitya dravyaśodhanam 235| laukike kṛtavā~lloke vyavahārapadaśca tām | etena pāpayogena gaṇo ghaṃṭāmukho'bhavat 236| rāma uvāca- dravyaśuddherviśuddhā sā kathaṃ pāpasya kāraṇam | samyaguktaṃ dravyaśuddhyai kathaṃ na dravyaśodhinī 237| śaṃbhuruvāca- na laukikavyavahṛtau tavābhakto bhaviṣyati | sa yāti ca śivasthānaṃ vaktā cāpi tathā bhavet 238| sūta uvāca- yaśca vakti kathāmetāṃ sa tena sadṛśo bhuvi | guhyādguhyatamaṃ viprāḥ śivajñānapradaṃ bhavet 239| etadvaḥ kathitaṃ viprāḥ puṇyāyuṣyatamaṃ mahat | ya idaṃ śṛṇuyādbhaktyā śivaloke mahīyate 240| purāṇavaktre dātavyaṃ vastraṃ gohemabhūṣaṇam | bhūmiḥ sasyaphalopetā deyā śaktyanusārataḥ 241| śivarāghavasaṃvādaṃ sarvāghaughanikṛṃtanam | yaḥ paṭhecchṛṇuyādvāpi sa yāti paramaṃ padam 242| | iti śrīpadmapurāṇe pātālakhaṃḍe śivarāghavasaṃvāde uparibhāge rāmamokṣonāma saptadaśādhikaśatatamo'dhyāyaḥ 117 | samāptaṃ pañcamaṃ pātālakhaṇḍam 5| iti śrīpadmapurāṇe pañcamaṃ pātālakhaṇḍaṃ samāptam |
English translation
Sūta said :
1-10. Rāmacandra , of a pleased mind, ate along with the best sages, Viṣṇu , the monkeys and the bears at the hermitage of Bhāradvāja . The sky was covered with clouds; breezes were blowing gently; in that forest, there was somewhere the excellent house of Sudeva . It had eight pillars; it was fashioned with golden strips; it was (decked) with gems and pearls; it had silver pitchers in it; it was made fragrant with sandal, camphor, musk and saffron; it had multitudes of mire and was covered with pieces. [1] Moonlight did not reach the walls in its middle part, and also they could not be seen by the sun (i.e. the sun’s rays also did not reach them), The entire floor in the house was sprinkled with excellent juice of flowers. The entire (portion on) the north was without a construction of a wall (i.e. without a wall). On every pillar there were pictures; its courtyard, measuring a hundred cubits had natural parts and was fashioned with crystal. There was a desire-yielding tree in the courtyard, and it covered a larger part of the courtyard by means of its shadow. There was a dense grove of plantain trees forming the entire hedge. With the grove of the plantain trees there was the hedge of ketaki grove. It was full of the cries of peacocks, and bees were sweetly humming in it. It had the cooing of pigeons and was graced with many parks. It was thronged with hundreds of mansions; it was resounding with the notes of intoxicated cuckoos. It had many trees which were graced with big gems hanging from their branches.
11-17. The quarters were filled with the sound of the songs of the female kinnaris. It was pleasing due to many gardens. (Nearby) there was the excellent bank of Gautamī . The abode of Bhāradvāja was auspicious and was having many excellences. It was full of many male and female servants (respectively) resembling Cupid and (his spouse) Rati . The auspicious abode of Bhāradvāja was full of various implements. Inside it was a whitewashed mansion, and there were eight orchards inside it. In the midst of them there was an extremely beautiful house. It was beautified with the palace-like abode of the great god on (all) the four sides. Each temple had graceful nocturnal instrumental music. It was just fashioned for the excellent heavenly women to rest (in it). Rāma moving out of the house of Bhāradvāja went accompanied by all to the great house in the middle of the forest. He entered it, the interior of which was covered with blankets; it had also separate seats (covered) with cloth; at the centre there was a throne; it had many seats for the sages.
18-21. Near the incomparable seat of the public reader of Purāṇas were the excellent seats for the king, the monkeys and the bears. Having seated the public reader of Purāṇas in the east, and then Vasiṣṭha and the best men, as well as Viṣṇu and the kings, he took a low seat. The sky was covered with clouds; the quarters were bright; the earth, with the seeds sown, was having good flowers. The courtyard was neither hot nor cold, had santāna flowers, and was fragrant with dama flowers. Looking at Śambhu , Rāma said (these) words: “(Please) tell (us) the story of Śaṅkara . O best sage, I who am hearing the excellent account of the great lord, which destroys a stream of sins, am not satisfied. Tell me what the great lord, surrounded by the host of gods, did in Gautama ’s hermitage.”
Śiva said :
22-23. The son of Vāyu , seated with a great lute, asked Śiva ; “Tell (me) what the fruit would be by worshipping the lord with materials brought (after) they are procured justly. (Tell me also) what fruit would accrue if they are offered after stealing, and when materials that are collected are impaired. O lord, tell me (about these) one by one. Give the answers (to these) questions quickly. What is the use of the story, O Śambhu?”
24-27a. Then the lord said to the monkey: “I shall tell everything to you. Listen attentively. That Gautama, having worshipped the unborn Sadāśiva with (materials) procured justly, obtained this splendour. Formerly a brāhmaṇa named Ākatha , Maṅkaṇa ’s son, obtained as his chaste (wife) Suśobhanā . He was poor, full of pity, and without parents. He ate (every) sixth day. When, after having fasted for five days, he proceeded to eat, (just then) an ascetic came (there). The ascetic spoke sweet (words) to Ākatha: ‘I who have fasted for a month, stand (here) after having come to you to eat. I shall eat if you have (food). O sage, I do not have a desire to eat in another’s house.’”
Ākatha said :
27b-29. O best brahmaṇa [brāhmaṇa?], I do not eat for five days. On the sixth day my (turn to eat) food has come. Then I have to think what ought to be done. Come, I shall today wash your feet.
Then the meditating saint said, ‘Yes,’ and with his both feet being washed, desired to eat the food. He ate that food brought with ghee after it was cooked on the piece of a leaf of plantain tree. It was well furnished with wild articles; it (was) respectfully (served). Nothing was left of the food.
30-33. The ascetic Ākatha, seeing the sage to be pleased, was (himself) pleased along with his wife. The ascetic, having eaten, left. That Ākatha also, with his mind pleased, muttered (a hymn). With his wife he followed the way of the life of pigeons. The sage, with his wife, became ready for the expansion of his austerities. Having put the lord of Umā in Śiva’s Phallus on a seat, he worshipped him accompanied by his attendants. After putting the Phallus when he saw, he observed an unknown brāhmaṇa of an emaciated figure. The lord was naked, without feet, squint-eyed, a cripple with a withered arm, without ears. He recited Sāmans ; he was well-versed in many sacred texts. He saw him who had come to his house.
34-36. Then Ākatha said (these) words to his wife Suśobhanā: “This brāhmaṇa of a loathsome dress is coming. Half the food should be given to him. Preserve half the food. When this day also passes, then, I think, on the sixth day you will not live for want of food. Tell me what you think?”
That Śobhanā said :
37. The (span of) life is written on the forehead. Nobody dies in between.
Ākatha said :
38-43a. Vīrabhadra had cut off the head of Sacrifice(?) of a fixed (span of) life and of a perpetual character, then what to say of human beings of a sinful nature? So if, avoiding (to give) him (food) you eat it, then I shall give him (my) food. I shall do according as you wish.
The wife said: “How shall I eat when you have not eaten? Have I formerly eaten (like this)? Listen to this another (thing). Food is the life of beings. This is actually seen by all living beings (i.e. men). Therefore, she who gives food is said to be the giver of life. Beings are produced from food; and since they grow (because of food), there is not greater gift than that of food. The gift of food is highly fruitful. The life of him who does not give to a being a drop of water sticking to the end of a shaking leaf of Aśvattha , is useless. Piety alone helps (a man) in the next world. Neither the wife nor the relatives.
43b-45a. The wife, the parents, the sons are helpful as long as a man’s life lasts (i.e. as long as he is alive. They are) not (real) kinsmen. Wealth, youth, friends (of a man live) here only. He, best of those practising piety, enjoys piety here and in the next world. What about us?”
Having heard these words of his wife, Ākatha, the treasure of kindness, gave, without any apprehension, the excellent food to him (i.e. that ascetic).
45b-50. ‘This is god Śiva, of many acts, who has come (here)’. Deciding like this, he washed his body—destroying sins—his feet up to his knees, his shanks and ankles below them. Then he made the brāhmaṇa sip water. Then Ākatha brought that brahmaṇa with crippled feet to his courtyard. He lifted him, of crippled feet, and made him sit on a seat offered to him. Ākatha, having worshipped the sage, fed him. In the meanwhile, some mad man came to the house. He took the man with the crippled feet and took him out of the house. He also burnt their house, and beat up the couple.
51-54a. The brāhmaṇa Ākatha who was beaten, quickly entered the burning house to take (out the representation) of the god. Then the best brāhmaṇa took (the representation of) the god whose worship was burnt, and coming out saw the heat on his face. Despising the worship that was (thus) burnt, and seeing (the representation of the god) with a burnt body, the pious one said to his wife: “Certainly my entire body should be rendered like that (i.e. should be burnt) as the worship of the great lord (is burnt).”
The crippled one said :
54b-55. Your worship done even afterwards will be fruitful, as when other materials are burnt, people give the material like those (as were burnt). In the same way, when (the materials of) worship are burnt, worship should be done like that (i.e. with fresh materials).
Ākatha said :
56-59a. O brāhmaṇa, nothing beneficial takes place by means of the worship which is done with stolen materials. So also, O brāhmaṇa, Śiva’s worship done with materials unjustly procured, does not give auspicious (things).
Saying so, Ākatha quickly started to burn his body. Then the mad man took the burnt Phallus and vanished in a moment. Then the crippled one having become Hara (i.e. Śiva) warded off Ākatha: “O brāhmaṇa, why are you dejected? I am the giver of boons. Ask for a boon.” Ākatha also asked for a very steady devotion for the feet of the lord.
Sūta said :
59b-61. Hearing this account, Rāma, surrounded by sages, was pleased. He saluted Bhāradvāja, and solicited his order to leave. Then the sage Bhāradvāja, being pleased, and having saluted Śambhu, the best sage Vasiṣṭha, Viṣṇu and the hosts of sages, dismissed them. They also went after saluting (Gautama).
The (sages) in the Naimiṣa ( forest) said :
62. What did Rāma, of great lustre, along with all sages, -do? So also (what did) that Śambhu of great glory (do?)
Sūta said :
63-67a. Rāma, desiring to perform the monthly śrāddha of Kauśalyā on the next day, invited excellent brāhmaṇas almost like sages. Rāma, who was singly devoted, (also) invited Śambhu who knew the entire truth, Nārada , Romaśa , Bhṛgu and Viśvāmitra . He slept on a comfortable bed on the ground. When the next morning came, he, having bathed in the morning according to the proper rites, got prepared by cooks pure food, vegetables etc. He (got) prepared various agreeable foods (dishes) to be sucked and chewed; so also thirty-six (other) dishes fit to be eaten like cakes.
67b-71a. He (got) prepared sweetened milk of six kinds, and two hundred cooked vegetables. He kept ready three hundred varieties of uncooked and mixed (articles); so also kāla vegetables, and various (kinds of) fruits. So also Rāma got ready roots and bulbs and bark-garments. With his brothers and family priest he went to the river; and having bathed in the water of Sarayū , having offered oblations into the fire, and speaking words of welcome to the guests the king worshipped the deities. Having restrained his breath, and having decided upon the object he gave them the invitation.
71b-76. Rāma invited Romaśa, Nārada at the all-god sacrifice. He invited Śambhu, Bhṛgu and Kauśika at (the rite in honour of) divine mothers. Then having prepared a circle and having properly worshipped, he washed the feet (of the sages) with water given by Sītā . Having made those brāhmaṇas sip water he was about to go home. (At that time) a guest came (there). He was old. His figure was deformed. He was slim. His limbs were trembling. Similarly his feet and head were shaking. His (loose) skin was hanging. He was troubled by the excess of asthma. His cheeks had rheum of the eyes clinging to them. His beard was smeared with saliva. He said to king Rama : “I am the only brāhmaṇa that remains (unfed). Give food also to me who am old and weak.”
77-80. Rāma too, hearing his words, said (these) words to Lakṣmaṇa : “You wash his feet. I shall worship the brāhmaṇa”. The guest also spoke (these) words to Rāma who was absorbed (in the ritual): “I desire (to have) food (only) if you wash my feet. Do you insult me because (you think these) brāhmaṇas are superior to me? You do not know the method of performing a śrāddha as is practised by the great sages. If you insult me, then all brāhmaṇas are insulted. The śrāddha (would) be harmed and you will go to hell.”
81-88. Then Rāma himself washed the feet of the brāhmaṇa; and having made the brāhmaṇa sip water he took him into the house. Then Rāma having sipped water, himself gave him a seat. When the brāhmaṇas were seated on their seats, he controlled his breath, and having obtained (their) consent to the performance of his rite, he would throw (i.e. he threw) water with sesamum seeds, with (the accompaniment of) the hymn Apahata at the region of the door. Then he should throw it at the place where the vessels for the dead ancestors are kept, with (the utterance of the hymn) Udīratām . Then he should throw the water with the sacred rice grains with (i.e. by reciting) the Gāyatrī (hymn) at the place where vessels for the gods are placed. Then having sprinkled the entire (food) that is cooked, he should utter this hymn. Then having thought of the place of śrāddha as Gayā , and having reflected upon Viṣṇu, so also having meditated upon the Vasus and (his) dead ancestors. he should proceed with the śrāddha Then he should offer worship to all gods with grains of barley or rice. Then he should take along with sacred rice grains, two darbhas with their roots and tips joined. Touching the ground with his right knee, he should offer water into the hands of the brāhmaṇas. Then, he who offers the śrāddha, should offer a seat with (the utterance of these words) Purūravārdravāṇām devānām idamāsanam , and should request them.
89-97a. Then having made a respectful offering on the tips of the darbhas at the north, he should turn the pot making it lie with the face on the knot of the darbhas. Then he should make the vessel lie with its face upwards, and should sprinkle it with water and golden ornaments. He should put water into the pot in which the pavitra (darbhas) have been put, with (the hymn) Śam no devyā . He should also (recite the hymn in honour) of all gods as long as the rite enjoined by the rules goes on. He should put barley-grains into the pot to the accompaniment of the hymn Yavosi dhānyarājo vā . Then he should offer water-pots mixed with honey (i.e. in which honey is placed) and with sandal and flowers. Then the respectful offering should be made with the utterance of the words: ‘0 brāhmaṇa, this is a respectful offering to you’. Then he should ask (the brāhmaṇas): ‘May I invoke the gods’. Then saying Viśvedevāḥ ; he should put the darbhas on the head of the brāhmaṇa. He should then mutter: ‘The Viśvedevas listen. May they come (here).’ Then having come and being seated, he should take the pot with the darbbas. Then having thrown the water from the main vessel on his right foot, he should put the water from the pot on the right hand of the brāhmaṇa in front of the pavitraka , to the accompaniment of the hymn Yādivyā . Then saying: ‘This respectful offering to you’ and collecting the water of the respectful offering in a pot, he should put that vessel containing the water used for the respectful offering somewhere.
97b-102a. Then having put water on their hands, he should worship them with barley-grains. Requesting them: ‘Worship, propitiate’, he, the giver of the water, having worshipped from the foot to the head, and repeating the hymn Gandhadvāreṇa , he should, likewise, worship the dead ancestors, with his sacred thread hanging down from his right shoulder. Then having invested a brāhmaṇa with a sacred thread, and with the darbhas with the sesamum seeds, he should, with his left knee put on the ground, offer him a seat. Then facing the south he should ask them about the appropriate moment. Then he should put the pot in the darbhas with their tips in the southern direction, in such a way that it lies on its face. Then having been tied with three darbhas he should make it lie with its face upwards.
102b-105a. Then having sprinkled (water) into the pots with two darbhas and sesamum seeds, he should put water to the accompaniment of the hymn Śam no devyā , and should put the sesamum seeds, uttering (the hymn) Tilosi . Then having offered sandal and flowers, he asks them: ‘Are you satisfied with the respectful offering?’ When they give the answer: ‘The respectful offering (is satisfactory)’ he should invoke his dead ancestors. Then, he should stand, and holding in his hand the respectful offering made of sesamum seeds, flowers and darbhas, he should offer the water of the respectful offering with the (utterance of the) hymn: Uśantastvā .
105b-106a. Then after that he should worship them, and should, as before, put the sacred thread so as to hang from his right shoulder. He should use a golden pot for (offerings to be made to) gods after having washed it.
106b-110a. He should use a silver pot for (oblations to be offered to) the dead ancestors, or as is available. In its absence a pot made of bell metal, not obtained from anyone else, is excellent. In its absence vessels made of palāśa leaves would be (used). But not a mediocre one. So also vessels made of leaves of plantain trees, mango trees, jambū leaves, punnāga leaves, parāka leaves, leaves of campā , madhūka , kuṭaja , so also leaves of mātuluṅga should be given by men at a śrāddha. Having brought the food in a ladle and ghee in hands, he should ask the brāhmaṇa about the spreading of the food after wearing the sacred thread over his right shoulder and under the left arm-pit. (He should say to the brāhmaṇa:)
110b-112a. ‘I shall put (the oblation) into fire’. The reply (would be:) ‘Do so.’ Then having spread it out he should wear the sacred thread (in the usual way) and having sprinkled (water) should collect it. Saying Somāya pitṛmate svadhā namaste he should offer (oblation) to Soma . (He should also say:) Yamāya pitṛmate svadhā namaḥ .
112b-115a. Then he should offer the second oblation and then having scattered sacred rice grains (he should say:) Agnaye kavyavāhanāya svadhā namaḥ . Then having offered oblation, and wearing the sacred thread over the right shoulder, he should surround the brāhmaṇas and go. Then he should repeatedly drop it into the vessels meant for the dead ancestors. Then he should wash the vessel meant for the piṇḍas and the ladle. Then he should arrange the vessels.
115b-116a. Then to the right side of the vessels he should offer food. He (i.e. Rāma) gave all (kinds of) food, edible vegetables.
116b-117. Then a very old guest, looking here and there, said to the calm Rāma: “Quickly salute me. I am hungry. I shall eat with your (i.e. after you) order.”
118-12la. Rāma spoke (these) words: “O sage, wait for a moment. I shall now quickly salute the deities and the dead ancestors.” Saying so Rāma offered the food in the vessels. He put the darbhas on the pavitraka meant for gods in such a way that their tips faced east and north, and those darbhas on the pavitraka (i.e. the two darbhas placed on the ground) meant for the dead ancestors in such a way that their tips faced west and south. They offer food and darbhas, barley grains and sesamum seeds looking upon them as ‘the earth’.
121b-125. He should first offer that, saying Ye devāḥ , to the gods, which is touched by the thumb of the brāhmaṇa to the accompaniment of these words: Idam Viṣṇuḥ . Then he should offer it to the dead ancestors and then to the guest. Then saying Devatābhyo he should offer the prayer repeated before and after eating. Having muttered the Gāyatri (-hymn) three times, and with his sacred thread over his left shoulder and under the right arm-pit, he should face the east; then wearing the sacred thread over his right shoulder and under the left arm-pit he should say, ‘Hereafter (please) eat madhutraya’. When the brāhmaṇas have eaten, he should repeat a hymn that kills the demons, and should cause the food and (other) eatables to be served. I shall (now) tell in brief what great wonder that brāhmaṇa who was the guest, performed.
126-132a. With one mouthful he swallowed the entire (food) that was there in the pots; and said (to Rāma): “Give me that much food which would be enough for oblations to the vital airs. Why are you engaged in (performing) the śrāddha rite, if you are unable to give this much? O Rāma, if you are unable to give (food) to me alone, then why are you intent upon giving to many (brāhmaṇas)? Deeds done rashly are not (properly) accomplished. All (the varieties of food) prepared by you are not enough even for making an offering to my vital airs. Tell me how you will give food to me and also to these (brāhmaṇas).” The hero Rāma said to him: “You eat according to your pleasure.” Saying so, Rāma observed that very wonderful deed of him. Then calling Śambhu, he said: “You spread out (i.e. serve the food). I think that you are my father and Śivā , Pārvatī is my mother. I think Bhavānī is Annapūrṇā and the highest goddess.”
132b-142. That Pārvatī said (these) words: “I shall give him sufficient (food).” Then Umā (i.e. Pārvatī) brought a bell-metal-vessel full of boiled rice and adorned. With (i.e. in) a golden ladle she brought fragrant and bright boiled rice. “Let this be inexhaustible for him”, saying so she gladly gave once (only) the boiled rice on the right hand of the brāhmaṇa. He, with his head trembling, looked up. He had his hand stretched out. “Taking the boiled rice in the hand, give it to me. Is it sweet and well-cooked?” Śambhu’s wife (i.e. Pārvatī) said to him: ‘Eat from your hand, then (only) I shall give.” Then the brāhmaṇa again ate the food that was (placed) on his hand. Knowing that was inexhaustible, he stretched out the other hand. The goddess put the boiled rice on that hand. The chaste one gave the cooked, inexhaustible food to other brāhmaṇas (also). Then that brāhmaṇa, having seen that inexhaustible boiled rice on both his hands, stretched out another (i.e. a third) hand; and he said: “Give me excellent food, with soup and ghee.” Then that goddess Śivā, dear to Śambhu, gave the inexhaustible (boiled rice) to him. Whatever the chaste lady gave was all inexhaustible. (But) again and again another (i.e. a new) hand was produced. Thus having produced a thousand hands he stopped. The brāhmaṇa said to her: “Give me a mouthful of water. O good lady, you have satisfied me. Neither Rāma nor Sītā has satisfied me.”
Śambhu said :
143. Now Rāma has given you; Sītā has given you; I too have given you. What full (food) should be given to you hereafter. Tell that to me.
The brāhmaṇa said :
144-147. I am satisfied. More should not be given to me. As he knew that there was food on his hand, it somehow did not fall down. Seated (there) he thought a long time: ‘How is it that I have (but) one hand? This is prepared for my enjoyment, and not for any other act of mine. Therefore, all this of another’s activity will be empty.’ Determining like this with his mind, the guest besmeared his body with (the food). That wonder took place when all gods were watching. Knowing that the brāhmaṇas were pleased, Rāma who knew the highest truth and who had a ladle in his hand, duly asked them: “Are you satisfied?’
148-153. The excellent brāhmaṇas (said:) “We are satisfied.” He should, having scattered the food to the accompaniment of hymns, and facing the south, place the piṇḍa near the vessel. There only he should give mouthful (of water) to the brāhmaṇas. They threw their mouthfuls into the vessels of leaves in which remnants (of the food) were kept. Those brāhmaṇas entered the house without the guest. The guest said: “O king, I shall sip the water outside (only). O Rāma, I cannot get up. Give me your hand.” Then Rārna gave his hand. (But) the best brāhmaṇa did not get up. Then Hanūmat also gave him his strong hand. Then taking the best brāhmaṇa with his other hand, the lord of the monkeys dragged him. The brāhmaṇa said with a loud cry:
The brāhmaṇa said :
154-160. Oh, clearly my hand is being cut off. Lift me by holding at any other (place) than that.
Then he (i.e. Hanūmat) covered (i.e. tied) his back up to his head with his tail, and forcibly ran over the ground. But the brāhmaṇa did not move. Then the brave monkey, cutting the ground with his feet, put both his feet on his head. The house became shattered; (and) all the brāhmaṇas stood outside. Then that Hanūmat came out along with that old brāhmaṇa. He put that old brāhmaṇa on a seat. Bringing water for the brāhmaṇa in an earthern pot, Jāmbavat said (to him): “O brāhmaṇa, you should take clean water along with the pot. Sītā would wash the body, and Lakṣmaṇa will give (i.e. pour) water.” Then Jāmbavat told Rāma all that the brāhmaṇa had said. Rāma ordered his younger brother and his wife to wash (the body of) the brāhmaṇa. Then Lakṣmaṇa brought water to wash the brāhmaṇa’s body.
161-165. Then the king washed his entire body as he would wash an image. Then by Rama’s advice the two (i.e. Lakṣmaṇa and Sītā) did just like that. Then the guest threw his mouthful on the face of Sītā. She, having ornaments (on her person) was covered with water. Then that chaste lady cleaned the brāhmaṇa’s face full of phlegm and saliva. Again she washed, and his nose gave out phlegm. Then having made the brāhmaṇa sip water, Lakṣmaṇa said to him, “Get up”. The brāhmaṇa said: “It is not possible.” Then Hanūmat also came (there). The guest said to him: “I, a brāhmaṇa guest, am troubled by Hanūmat. Some time back while lifting me, the monkey dropped me down.”
166-170. Then Jāmbavat said to him: “My body is soft like the down. I shall hold you. O brāhmaṇa, you will not have any harm.” Saying so, Jāmbavat lifted the brāhmaṇa after supporting him with both his arms. Bringing him to the verge of the place occupied by the brāhmaṇas, he put down the sage. Then Rāma went round the best brāhmaṇas keeping them to his right. Blessed by the excellent brāhmaṇas he gave them tāmbūla and saluting, along with his brothers their feet, said: “O Sītā, you have not washed the feet of this guest. There is dirt at the couple of shanks of him. His face also is full of dirt. Wash his face properly. The brāhmaṇa cannot stand dirt.”
Sītā said :
171a. It was properly washed. (The dirt) has again come out.
Rāma said :
171b-174. Again wash off the dirt. Otherwise it would be my fault.
Then Sītā, having done like that, remained silent. That brāhmaṇa, highly enraged, said to Rāma and Sītā: “O best king, Sītā should support my feet, you should support my hands, and let Bharata fan me. Let Lakṣmaṇa dress the multitude of (i.e. my profuse) hair. Let Śatrughna remove (i.e. cleanse) the phlegm on my body with his own garment.”
Sūta said :
175-182a. Then they did all that in the case of the guest as was told by him. The brāhmaṇas, men, monkeys and demons were amazed. Goddess Pārvatī and Śambhu looked at him with the knitting of their eyebrows (i.e. with frowns). Then the guest and Śambhu spoke mentally. The guest holding a conch, a disc, a mace, wearing a yellow garment, with his entire body adorned and very bright, was pleased. That Śambhu who had three eyes, who resembled pure crystal, who was adorned with all ornaments, who was (bright) like a crore of suns, who had put on a crown, who was the treasure of compassion, and who was formerly propitiated, became pleased. Sadāsiva holding the hand of the disc-holder (i.e. Viṣṇu) got up. Rāma who was very righteous, and whose body was horripilated, and whose eyes were full of joy, fell (i.e. prostrated) on the ground like a staff. His brothers, lying on the ground like staffs, saluted him (i.e. Śiva). Śiva, having raised Rāma, embraced him, smelt his head and spoke sweet words to Rāma having lotus-like eyes.
Śiva said :
182b-183a. I am pleased, ask for a boon which is difficult to be had even by Brahmā and others. I have nothing to receive from you. You ask for a boon. Do not delay.
Śrī Rāma said :
183b-187a. O lord of the worlds, I have nothing to ask for. Now I have (in my possession) the kingdom of the earth. Heaven is secured through (one’s) deeds. I have devotion through seeing your feet. I am enjoying good health, (as) you see. That Sītā (my wife) is the best among women. I have subjugated all kings. My subjects are endowed with righteousness. O you imperishable one, due to your arrival I am glad. Yet I shall ask for something. Let my devotion for you be stable. So also, O god, O lord, stay in my house for three years in this form and expounding all duties.
Śiva said :
187b-192. Let it be so, O Rāma. Everything will be possible for you.
Then the disc-holder (i.e. Viṣṇu) said to the lotus-eyed Rama: “O noble one, ask for the boon that you desire. I am pleased with you.” Śrī Rāma said (these) words: “I have nothing to be solicited. Whatever I wanted to have, I have had it from Śambhu. All else has (already) been said. Yet, O Viṣṇu, I ask for one (thing). Always be pleased (with me).” Then Viṣṇu said to Sītā: “I am now pleased with you. Ask for a boon. I shall grant it.” Then Sītā said (these) words: “Before (some) time my husband has asked for a boon. I have no other boon (to seek from you). If you willingly grant (one), then let my mind (always) turn away from another man (than my husband). O brāhmaṇa, O lord, my salutation to you.”
193-197. Then all the sages saluted the two excellent deities. He then said to Rāma: “(Now), eat along with your brothers. With the goddess (Pārvatī) I shall stay in your charming, secluded mansion. Let Viṣṇu who does all things, and who is accompanied by the daughter of the ocean (i.e. Lakṣmī ), stay in one mansion, O Rāma, for he is very greedy.” Then the revered sage Vasiṣtha sat in front of the two in a clean, great house, rich with seats and containing many vessels. Other sages and kings also sat according to their (seniority in) ages. Then king Rāma, along with his brothers, made them sit on a soft, even seat.
198-205a. Rāma, comforting his servants led by Hanūmat, said: “You should stand round about. I shall eat afterwards.
(This will not be) in a different manner.” Then they all gave them respectful offerings one by one. All those who were Rāma’s attendants, also ate (food). Giving them tāmbūla etc. (Rāma) fed the chief monkeys and others. Then the lotus-eyed Rāma, after they all had eaten (food), gave food to the helpless, the blind, the poor so also to the beasts, birds and animals, and started offering the sandhyā (prayer). Then the king offered his sandhyā (prayer) and muttered (the hymns), and having saluted them occupied the throne. That Rāma, the descendent of Raghu , being waited upon by the citizens and inhabitants of the country, shone, when in the assembly, as god ( Indra ), the lord of Śacī , surrounded by all gods. He executed all the work of (the administration of) the kingdom along with his brothers; (then) Rāma, (calling) each one by his name gave leave to all. He also dismissed his brothers and other monkeys.
205b-207. Then the very lustrous Vasiṣṭha said (these) words to Rāma: “O Rāma, do not forget the duty that you have to perform in the morning. The venerable lord of Ambikā , the lord of the worlds, Śambhu is seated there. The glorious one should be diligently remembered and saluted.” Saying, “All right”, the king (i.e. Rāma) saluted his preceptor, and gave him leave; and thinking of the lord of lords, he resorted to his wife.
The sages said :
208. O preceptor, tell us what Rāma, the best among the intelligent, did after having got up in the morning. We have a curiosity to listen to it.
Sūta said :
209. Then seeing Śambhu, Rāma said to him: “(Please) narrate the tale of Śaṅkara. O best sage, I am not (fully) satisfied with (the account of) the greatness of Śiva, which destroys the stream of sins, (though) I have been hearing it.”
Śambhu said :
210-217. Now I shall tell you the reply given by the lord to the remaining question. Those who wait upon the deity with materials procured unjustly, become deformed, as (for example) a demon, named Rūpaka , propitiated Śaṅkara with wealth earned unjustly. He made a bell to please the lord by (sp ending) that wealth only. His son was known as Sampāti . He worshipped Śaṅkara with wealth earned unjustly. Both of them died one day. They went to Śiva’s heaven. Vīrabhadra spoke to them: “O Rūpaka, you offered worship with wealth that was unjustly earned; you also made a bell etc. Due to that conduct you will be deformed and will be (born as) a thief. Clearly due to not listening to the uttarance of Śiva’s name, his ears would perish due to the sound (of the name) and he would not see (the lord). By this much, O lord, you have properly offered the worship. Therefore, you will have properly offered the worship. Therefore, you will have devotion”. Thus Vīrabhadra directed the attendant named Anaśana, wandering somewhere. The two, who were reduced to that state, stayed in Śiva’s heaven.
Śambhu said :
218-223. I shall now tell (you) the story about the impaired materials of worship which the great lord told Hanūmat: O Rāma, listen to the account of each of the goblin-attendants of Śiva. I shall also tell you (about) the ripening of act ions.
Śiva who was asked by Hanūmat to narrate (the account of) the attendants with impaired bodies said: “Listen to what is s aid about him who is a knower, and who will knowingly offer impaired materials to the lord: He has perspiration on his entire body; for all the time he has perspiration on his body; his garments are wet due to perspiration; his body has a small stream brought about by perspiration; drops of perspiration fall from the tip of his nose. He is seen to be unfit for touch. Formerly, he, while perspiring, propitiated the lord. I shall tell you a historical account about this:
224-230a. There was a brāhmaṇa peasant named Cekitāna . Everyday he had agricultural produce after having bathed in the morning. When the time of mid-day came, the brāhmaṇa muttered (a hymn). He then said to his wife: ‘Quickly bring me food.’ With the food she brought, he who always perspired and who was tormented by the sun, speedily worshipped Śiva with sandal, flowers, sacred rice grains full of (his) perspiration. When the evening came, he, with his body washed and looking very handsome, worshipped the lord of gods with means (i.e. materials) available in the season. The very intelligent one died and went to Śiva’s heaven. Vīrabhadra also said to him: ‘Be Śiva’s attendant (named) Svedila. Formerly you worshipped Śambhu with materials touched by your perspiration. You were always full of perspiration. Therefore, you become the attendant (called) Svedila.’”
Śambhu said :
230b-231. O Rāma, thus ordered by Vīra (i.e. Vīrabhadra) he became an attendant. O noble one, see this Ghaṇṭāmukha. He was a vaiśya named Vibhāvasu in his former existence. He was pious. He was a great donor. Everyday he fed brāhmaṇas. He practised religious rites. In the morning he saluted and worshipped Śiva with flowers. He smeared a small (portion of the ground) with cowdung; and having worshipped the lord and offered him a lotus etc. he sounded his impaired bell.
Rāma said :
232. How (i.e. due to what) was his bell impaired?
Śambhu said :
233-236. Formerly there was a stout (person) known as Soma. His son, called Manda , was ten years old. He had put kulmāṣa grains cooked in fire into a bell, O king; and he had eaten them. Therefore, it had become impaired. Trying to seize that vaiśya he said these (words). The vaiśya himself cleaned (other) materials but (not) the bell. Due to his using it (without cleaning it) he contracted sin, and so became the attendant Ghaṇṭāmukha.
Rāma said:
237. When the materials of worship were purified, it was also purified. Then how could it cause sin? It is properly said that the purifier of materials is for purifying the materials(?).
Śambhu said :
238. In the ordinary parlance there will be none who will not be devoted to you. He will go to Śiva’s place. The narrator also would be like that.
Sūta said :
239-242. He who narrates this story, will be like him on the earth. This most secret (account) would give the knowledge about Śiva. O brāhmaṇas, I have told you this great (account) helping (you) to lead an auspicious life. He who listens to it devoutly, is honoured in Śiva’s heaven. To the reader of the Purāṇa one should give a garment, a cow, golden ornaments, fertile land according to one’s capacity. He who recites or listens to this dialogue between Śiva and Rāghava destroying the entire stream of sins, goes to the highest place.
[1]: [1] : ?????? śakaloparisaṃvṛta“”—this half of verse 4 is obscure.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 44331, revision 336207 (2022-04-20T02:03:28Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365429.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.