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Sṛṣṭi-khaṇḍa · Chapter 15

Chapter 15

Unit 15 of 693Sṛṣṭi-khaṇḍa · Chapter 15Sṛṣṭi-khaṇḍa · Chapter 151 source entries

Sṛṣṭi-khaṇḍa · Chapter 15

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भीष्म उवाच। किं कृतं ब्रह्मणा ब्रह्मन्प्रेष्य वाराणसीपुरीम्। जनार्दनेन किं कर्म शंकरेण च यन्मुने१। कथं यज्ञः कृतस्तेन कस्मिंस्तीर्थे वदस्व मे। के सदस्या ऋत्विजश्च सर्वांस्तान्प्रब्रवीहि मे२। के देवास्तर्पितास्तेन एतन्मे कौतुकं महत्। पुलस्त्य उवाच। श्रीनिधानं पुरं मेरोः शिखरे रत्नचित्रितम्३। अनेकाश्चर्यनिलयंबहुपादपसंकुलम्। विचित्रधातुभिश्चित्रं स्वच्छस्फटिकनिर्मलम्४। लतावितानशोभाढ्यं शिखिशब्दविनादितम्। मृगेन्द्ररववित्रस्त गजयूथसमाकुलम्५। निर्झरांबुप्रपातोत्थ शीकरासारशीतलम्। वाताहततरुव्रात प्रसन्नापानचित्रितम्६। मृगनाभिवरामोद वासिताशेषकाननम्। लतागृहरतिश्रान्त सुप्तविद्याधराध्वगम्७। प्रगीतकिन्नरव्रात मधुरध्वनिनादितम्। तस्मिन्ननेकविन्यास शोभिताशेषभूमिकम्८। वैराजं नाम भवनं ब्रह्मणः परमेष्ठिनः। तत्र दिव्यांगनोद्गीत मधुरध्वनि नादिता९। पारिजाततरूत्पन्न मंजरीदाममालिनी। रत्नरश्मिसमूहोत्थ बहुवर्णविचित्रिता१०। विन्यस्तस्तंभकोटिस्तु निर्मलादर्शशोभिता। अप्सरोनृत्यविन्यास विलासोल्लासलासिता११। बह्वातोद्यसमुत्पन्नसमूहस्वननादिता। लयतालयुतानेक गीतवादित्र शोभिता१२। सभा कांतिमती नाम देवानां शर्मदायिका। ऋषिसंघसमायुक्ता मुनिवृंदनिषेविता१३। द्विजातिसामशब्देन नादिताऽऽनंददायिनी। तस्यां निविष्टो देवेशस्संध्यासक्तः पितामहः१४। ध्यायति स्म परं देवं येनेदं निर्मितं जगत्। ध्यायतो बुद्धिरुत्पन्ना कथं यज्ञं करोम्यहम्१५। कस्मिन्स्थाने मया यज्ञः कार्यः कुत्र धरातले। काशीप्रयागस्तुंगा च नैमिषं शृंखलं तथा१६। कांची भद्रा देविका च कुरुक्षेत्रं सरस्वती। प्रभासादीनि तीर्थानि पृथिव्यामिह मध्यतः१७। क्षेत्राणि पुण्यतीर्थानि संति यानीह सर्वशः। मदादेशाच्च रुद्रेण कृतान्यन्यानि भूतले१८। यथाहं सर्वदेवेषु आदिदेवो व्यवस्थितः। तथा चैकं परं तीर्थमादिभूतं करोम्यहम्१९। अहं यत्र समुत्पन्नः पद्मं तद्विष्णुनाभिजम्। पुष्करं प्रोच्यते तीर्थमृषिभिर्वेदपाठकैः२०। एवं चिंतयतस्तस्य ब्रह्मणस्तु प्रजापतेः। मतिरेषा समुत्पन्ना व्रजाम्येष धरातले२१। प्राक्स्थानं स समासाद्य प्रविष्टस्तद्वनोत्तमम्। नानाद्रुमलताकीर्णं नानापुष्पोपशोभितम्२२। नानापक्षिरवाकीर्णं नानामृगगणाकुलम्। द्रुमपुष्पभरामोदैर्वासयद्यत्सुरासुरान्२३। बुद्धिपूर्वमिव न्यस्तैः पुष्पैर्भूषितभूतलम्। नानागंधरसैः पक्वापक्वैश्च षडृतूद्भवैः२४। फलैः सुवर्णरूपाढ्यैर्घ्राणदृष्टिमनोहरैः। जीर्णं पत्रं तृणं यत्र शुष्ककाष्ठफलानि च२५। बहिः क्षिपति जातानि मारुतोनुग्रहादिव। नानापुष्पसमूहानां गंधमादाय मारुतः२६। शीतलो वाति खं भूमिं दिशो यत्राभिवासयन्। हरितस्निग्ध निश्छिद्रैरकीटकवनोत्कटैः२७। वृक्षैरनेकसंज्ञैर्यद्भूषितं शिखरान्वितैः। अरोगैर्दर्शनीयैश्च सुवृत्तैः कैश्चिदुज्ज्वलैः२८। कुटुंबमिव विप्राणामृत्विग्भिर्भाति सर्वतः। शोभंते धातुसंकाशैरंकुरैः प्रावृता द्रुमाः२९। कुलीनैरिव निश्छिद्रैः स्वगुणैः प्रावृता नराः। पवनाविद्धशिखरैः स्पृशंतीव परस्परम्३०। आजिघ्रंती वचाऽन्योन्यं पुष्पशाखावतंसकाः। नागवृक्षाः क्वचित्पुष्पैर्द्रुमवानीरकेसरैः३१। नयनैरिव शोभंते चंचलैः कृष्णतारकैः। पुष्पसंपन्नशिखराः कर्णिकारद्रुमाः क्वचित्३२। युग्मयुग्माद्विधा चेह शोभन्त इव दंपती। सुपुष्पप्रभवाटोपैस्सिंदुवार द्रुपंक्तयः३३। मूर्तिमत्य इवाभांति पूजिता वनदेवताः। क्वचित्क्वचित्कुंदलताः सपुष्पाभरणोज्वलाः३४। दिक्षु वृक्षेषु शोभंते बालचंद्रा इवोच्छ्रिताः। सर्जार्जुनाः क्वचिद्भान्ति वनोद्देशेषु पुष्पिताः३५। धौतकौशेयवासोभिः प्रावृताः पुरुषा इव। अतिमुक्तकवल्लीभिः पुष्पिताभिस्तथा द्रुमाः३६। उपगूढा विराजंते स्वनारीभिरिव प्रियाः। अपरस्परसंसक्तैः सालाशोकाश्च पल्लवैः३७। हस्तैर्हस्तान्स्पृशंतीव सुहृदश्चिरसंगताः। फलपुष्पभरानम्राः पनसाः सरलार्जुनाः३८। अन्योन्यमर्चयंतीव पुष्पैश्चैव फलैस्तथा। मारुतावेगसंश्लिष्टैः पादपास्सालबाहुभिः३९। अभ्याशमागतं लोकं प्रतिभावैरिवोत्थिताः। पुष्पाणामवरोधेन सुशोभार्थं निवेशिताः४०। वसंतमहमासाद्य पुरुषान्स्पर्द्धयंति हि। पुष्पशोभाभरनतैः शिखरैर्वायुकंपितैः४१। नृत्यंतीव नराः प्रीताः स्रगलंकृतशेखराः। शृंगाग्रपवनक्षिप्ताः पुष्पावलियुता द्रुमाः४२। सवल्लीकाः प्रनृत्यंति मानवा इव सप्रियाः। स्वपुष्पनतवल्लीभिः पादपाः क्वचिदावृताः४३। भांति तारागणैश्चित्रैः शरदीव नभस्तलम्। द्रुमाणामथवाग्रेषु पुष्पिता मालती लताः४४। शेखराइव शोभंते रचिता बुद्धिपूर्वकम्। हरिताः कांचनच्छायाः फलिताः पुष्पिता द्रुमाः४५। सौहृदं दर्शयंतीव नराः साधुसमागमे। पुष्पकिंजल्ककपिला गताः सर्वदिशासु च४६। कदंबपुष्पस्य जयं घोषयंतीव षट्पदाः। क्वचित्पुष्पासवक्षीबाः संपतंति ततस्ततः४७। पुंस्कोकिलगणावृक्ष गहनेष्विव सप्रियाः। शिरीषपुष्पसंकाशाः शुका मिथुनशः क्वचित्४८। कीर्तयंति गिरश्चित्राः पूजिता ब्राह्मणा यथा। सहचारिसुसंयुक्ता मयूराश्चित्रबर्हिणः४९। वनांतेष्वपि नृत्यंति शोभंत इव नर्त्तकाः। कूजंतःपक्षिसंघाता नानारुतविराविणः५० 1.15.50। कुर्वंति रमणीयं वै रमणीयतरं वनम्। नानामृगगणाकीर्णं नित्यं प्रमुदितांडजम्५१। तद्वनं नंदनसमं मनोदृष्टिविवर्द्धनम्। पद्मयोनिस्तु भगवांस्तथा रूपं वनोत्तमम्५२। ददर्शादर्शवद्दृष्ट्या सौम्ययापा पयन्निव। ता वृक्षपंक्तयः सर्वा दृष्ट्वा देवं तथागतम्५३। निवेद्य ब्रह्मणे भक्त्या मुमुचुः पुष्पसंपदः। पुष्पप्रतिग्रहं कृत्वा पादपानां पितामहः५४। वरं वृणीध्वं भद्रं वः पादपानित्युवाच सः। एवमुक्ता भगवता तरवो निरवग्रहाः५५। ऊचुः प्रांजलयः सर्वे नमस्कृत्वा विरिंचनम्। वरं ददासि चेद्देव प्रपन्नजनवत्सल५६। इहैव भगवन्नित्यं वने संनिहितो भव। एष नः परमः कामः पितामह नमोस्तु ते५७। त्वं चेद्वससि देवेश वनेस्मिन्विश्वभावन। सर्वात्मना प्रपन्नानां वांछतामुत्तमं वरम्५८। वरकोटिभिरन्याभिरलं नो दीयतां वरम्। सन्निधानेन तीर्थेभ्य इदं स्यात्प्रवरं महत्५९। ब्रह्मोवाच। उत्तमं सर्वक्षेत्राणां पुण्यमेतद्भविष्यति। नित्यं पुष्पफलोपेता नित्यसुस्थिरयौवनाः६०। कामगाः कामरूपाश्च कामरूपफलप्रदाः। कामसंदर्शनाः पुंसां तपःसिद्ध्युज्वला नृणाम्६१। श्रिया परमया युक्ता मत्प्रसादाद्भविष्यथ। एवं स वरदो ब्रह्मा अनुजग्राह पादपान्६२। स्थित्वा वर्ष सहस्रं तु पुष्करं प्रक्षिपद्भुवि। क्षितिर्निपतिता तेन व्यकंपत रसातलम्६३। विवशास्तत्यजुर्वेलां सागराः क्षुभितोर्मयः। शक्राशनि हतानीव व्याघ्र व्याला वृतानि च६४। शिखराण्यप्यशीर्यंत पर्वतानां सहस्रशः। देवसिद्धविमानानि गंधर्वनगराणि च६५। प्रचेलुर्बभ्रमुः पेतुर्विविशुश्च धरातलम्। कपोतमेघाः खात्पेतुः पुटसंघातदर्शिनः६६। ज्योतिर्गणांश्छादयंतो बभूवुस्तीव्र भास्कराः। महता तस्य शब्देन मूकांधबधिरीकृतम्६७। बभूव व्याकुलं सर्वं त्रैलोक्यं सचराचरम्। सुरासुराणां सर्वेषां शरीराणि मनांसि च६८। अवसेदुश्च किमिति किमित्येतन्न जज्ञिरे। धैर्यमालंब्य सर्वेऽथ ब्रह्माणं चाप्यलोकयन्६९। न च ते तमपश्यंत कुत्र ब्रह्मागतो ह्यभूत्। किमर्थं कंपिता भूमिर्निमित्तोत्पातदर्शनम्७०। तावद्विष्णुर्गतस्तत्र यत्र देवा व्यवस्थिताः। प्रणिपत्य इदं वाक्यमुक्तवंतो दिवौकसः७१। किमेतद्भगवन्ब्रूहि निमित्तोत्पातदर्शनम्। त्रैलोक्यं कंपितं येन संयुक्तं कालधर्मणा७२। जातकल्पावसानं तु भिन्नमर्यादसागरम्। चत्वारो दिग्गजाः किं तु बभूवुरचलाश्चलाः७३। समावृता धरा कस्मात्सप्तसागरवारिणा। उत्पत्तिर्नास्ति शब्दस्य भगवन्निः प्रयोजना७४। यादृशो वा स्मृतः शब्दो न भूतो न भविष्यति। त्रैलोक्यमाकुलं येन चक्रे रौद्रेण चोद्यता७५। शुभोऽशुभो वा शब्दोरेयं त्रैलोक्यस्य दिवौकसाम्। भगवन्यदि जानासि किमेतत्कथयस्व नः७६। एवमुक्तोऽब्रवीद्विष्णुः परमेणानुभावितः। मा भैष्ट मरुतः सर्वे शृणुध्वं चात्र कारणम्७७। निश्चयेनानुविज्ञाय वक्ष्याम्येष यथाविधम्। पद्महस्तो हि भगवान्ब्रह्मा लोकपितामहः७८। भूप्रदेशे पुण्यराशौ यज्ञं कर्तुं व्यवस्थितः। अवरोहे पर्वतानां वने चातीवशोभने७९। कमलं तस्य हस्तात्तु पतितं धरणीतले। तस्य शब्दो महानेष येन यूयं प्रकंपिताः८०। तत्रासौ तरुवृंदेन पुष्पामोदाभिनंदितः। अनुगृह्याथ भगवान्वनं तत्समृगांडजम्८१। जगतोऽनुग्रहार्थाय वासं तत्रान्वरोचयत्। पुष्करं नाम तत्तीर्थं क्षेत्रं वृषभमेव च८२। जनितं तद्भगवता लोकानां हितकारिणा। ब्रह्माणं तत्र वै गत्वा तोषयध्वं मया सह८३। आराध्यमानो भगवान्प्रदास्यति वरान्वरान्। इत्युक्त्वा भगवान्विष्णुः सह तैर्देवदानवैः८४। जगाम तद्वनोद्देशं यत्रास्ते स तु कंजजः। प्रहृष्टास्तुष्टमनसः कोकिलालापलापिताः८५। पुष्पोच्चयोज्ज्वलं शस्तं विविशुर्ब्रह्मणो वनम्। संप्राप्तं सर्वदेवैस्तु वनं नंदनसंमितम्८६। पद्मिनीमृगपुष्पाढ्यं सुदृढं शुशुभे तदा। प्रविश्याथ वनं देवाः सर्वपुष्पोपशोभितम्८७। इह देवोस्तीति देवा बभ्रमुश्च दिदृक्षवः। मृगयंतस्ततस्ते तु सर्वे देवाः सवासवाः८८। अद्भुतस्य वनस्यांतं न ते ददृशुराशुगाः। विचिन्वद्भिस्तदा देवं दैवैर्वायुर्विलोकितः८९। स तानुवाच ब्रह्माणं न द्रक्ष्यथ तपो विना। तदा खिन्ना विचिन्वंतस्तस्मिन्पर्वतरोधसि९०। दक्षिणे चोत्तरे चैव अंतराले पुनः पुनः। वायूक्तं हृदये कृत्वा वायुस्तानब्रवीत्पुनः९१। त्रिविधो दर्शनोपायो विरिंचेरस्य सर्वदा। श्रद्धा ज्ञानेन तपसा योगेन च निगद्यते९२। सकलं निष्कलं चैव देवं पश्यंति योगिनः। तपस्विनस्तु सकलं ज्ञानिनो निष्कलं परम्९३। समुत्पन्ने तु विज्ञाने मंदश्रद्धो न पश्यति। भक्त्या परमया क्षिप्रं ब्रह्म पश्यंति योगिनः९४। द्रष्टव्यो निर्विकारोऽसौ प्रधानपुरुषेश्वरः। कर्मणा मनसा वाचा नित्ययुक्ताः पितामहम्९५। तपश्चरत भद्रं वो ब्रह्माराधनतत्पराः। ब्राह्मीं दीक्षां प्रपन्नानां भक्तानां च द्विजन्मनाम्९६। सर्वकालं स जानाति दातव्यं दर्शनं मया। वायोस्तु वचनं श्रुत्वा हितमेतदवेत्य च९७। ब्रह्मेच्छाविष्टमतयो वाक्पतिं च ततोऽब्रुवन्। प्रज्ञानविबुधास्माकं ब्राह्मीं दीक्षां विधत्स्व नः९८। स दिदीक्षयिषुः क्षिप्रममरान्ब्रह्मदीक्षया। वेदोक्तेन विधानेन दीक्षयामास तान्गुरुः९९। विनीतवेषाः प्रणता अंतेवासित्वमाययुः। ब्रह्मप्रसादं संप्राप्ताः पौष्करं ज्ञानमीरितम्१०० 1.15.100। यज्ञं चकार विधिना धिषणोध्वर्युसत्तमः। पद्मं कृत्वा मृणालाढ्यं पद्मदीक्षाप्रयोगतः१०१। अनुजग्राह देवांस्तान्सुरेच्छा प्रेरितो मुनिः। तेभ्यो ददौ विवेकिभ्यः स वेदोक्तावधानवित्१०२। दीक्षां वै विस्मयं त्यक्त्वा बृहस्पतिरुदारधीः। एकमग्निं च संस्कृत्य महात्मा त्रिदिवौकसाम्१०३। प्रादादांगिरसस्तुष्टो जाप्यं वेदोदितं तु यत्। त्रिसुपर्णं त्रिमधु च पावमानीं च पावनीम्१०४। स हि जाप्यादिकं सर्वमशिक्षयदुदारधीः। आपो हिष्ठेति यत्स्नानं ब्राह्मं तत्परिपठ्यते१०५। पापघ्नं दुष्टशमनं पुष्टिश्रीबलवर्द्धनम्। सिद्धिदं कीर्तिदं चैव कलिकल्मषनाशनम्१०६। तस्मात्सर्वप्रयत्नेन ब्राह्मस्नानं समाचरेत्। कुर्वंतो मौनिनो दांता दीक्षिताः क्षपितेंद्रियाः१०७। सर्वे कमंडलुयुता मुक्तकक्षाक्षमालिनः। दंडिनश्चीरवस्त्राश्च जटाभिरतिशोभिताः१०८। स्नानाचारासनरताः प्रयत्नध्यानधारिणः। मनो ब्रह्मणि संयोज्य नियताहारकांक्षिणः१०९। अतिष्ठन्दर्शनालापसंगध्यानविवर्जिताः। एवं व्रतधराः सर्वे त्रिकालं स्नानकारिणः११०। भक्त्या परमया युक्ता विधिना परमेण च। कालेन महता ध्यानाद्देवज्ञानमनोगताः१११। ब्रह्मध्यानाग्निनिर्दग्धा यदा शुद्धैकमानसाः। अविर्बभूव भगवान्सर्वेषां दृष्टिगोचरः११२। तेजसाप्यायितास्तस्य बभूवुर्भ्रांतचेतसः। ततोवलंब्य ते धैर्यमिष्टं देवं यथाविधि११३। षडंगवेदयोगेन हृष्टचित्तास्तु तत्पराः। शिरोगतैरंजलिभिः शिरोभिश्च महीं गताः११४। तुष्टुवुः सृष्टिकर्त्तारं स्थितिकर्तारमीश्वरम्। देवा ऊचुः। ब्रह्मणे ब्रह्मदेहाय ब्रह्मण्यायाऽजिताय च११५। नमस्कुर्मः सुनियताः क्रतुवेदप्रदायिने। लोकानुकंपिने देव सृष्टिरूपाय वै नमः११६। भक्तानुकंपिनेत्यर्थं वेदजाप्यस्तुताय च। बहुरूपस्वरूपाय रूपाणां शतधारिणे११७। सावित्रीपतये देव गायत्रीपतये नमः। पद्मासनाय पद्माय पद्मवक्त्राय ते नमः११८। वरदाय वरार्हाय कूर्माय च मृगाय च। जटामकुटयुक्ताय स्रुवस्रुचनिधारिणे११९। मृगांकमृगधर्माय धर्मनेत्राय ते नमः। विश्वनाम्नेऽथ विश्वाय विश्वेशाय नमोनमः१२०। धर्मनेत्रत्राणमस्मादधिकं कर्तुमर्हसि। वाङ्मनःकायभावैस्त्वां प्रपन्नास्स्मः पितामह१२१। एवं स्तुतस्तदा देवैर्ब्रह्मा ब्रह्मविदां वरः। प्रदास्यामि स्मृतो बाढममोघं दर्शनं हि वः१२२। ब्रुवंतु वांछितं पुत्राः प्रदास्यामि वरान्वरान्। एवमुक्ता भगवता देवा वचनमब्रुवन्१२३। एष एवाद्य भगवन्सुपर्याप्तो महान्वरः। जनितो नः सुशब्दोयं कमलं क्षिपता त्वया१२४। किमर्थं कंपिता भूमिर्लोकाश्चाकुलिताः कृताः। नैतन्निरर्थकं देव उच्यतामत्र कारणम्१२५। ब्रह्मोवाच। युष्मद्धितार्थमेतद्वै पद्मं विनिहितं मया। देवतानां च रक्षार्थं श्रूयतामत्र कारणम्१२६। असुरो वज्रनाभोऽयं बालजीवापहारकः। अवस्थितस्त्ववष्टभ्य रसातलतलाश्रयम्१२७। युष्मदागमनं ज्ञात्वा तपस्थान्निहितायुधान्। हंतुकामो दुराचारः सेंद्रानपि दिवौकसः१२८। घातः कमलपातेन मया तस्य विनिर्मितः। स राज्यैश्वर्यदर्पिष्टस्तेनासौ निहतो मया१२९। लोकेऽस्मिन्समये भक्ता ब्राह्मणा वेदपारगाः। मैव ते दुर्गतिं यांतु लभंतां सुगतिं पुनः१३०। देवानां दानवानां च मनुष्योरगरक्षसाम्। भूतग्रामस्य सर्वस्य समोस्मि त्रिदिवौकसः१३१। युष्मद्धितार्थं पापोऽसौ मया मंत्रेण घातितः। प्राप्तः पुण्यकृतान्लोकान्कमलस्यास्य दर्शनात्१३२। यन्मया पद्ममुक्तं तु तेनेदं पुष्करं भुवि। ख्यातं भविष्यते तीर्थं पावनं पुण्यदं महत्१३३। पृथिव्यां सर्वजंतूनां पुण्यदं परिपठ्यते। कृतो ह्यनुग्रहो देवा भक्तानां भक्तिमिच्छताम्१३४। वनेस्मिन्नित्यवासेन वृक्षैरभ्यर्थितेन च। महाकालो वनेऽत्रागादागतस्य ममानघाः१३५। तपस्यतां च भवतां महज्ज्ञानं प्रदर्शितम्। कुरुध्वं हृदये देवाः स्वार्थं चैव परार्थकम्१३६। भवद्भिर्दर्शनीयं तु नानारूपधरैर्भुवि। द्विषन्वै ज्ञानिनं विप्रं पापेनैवार्दितो नरः१३७। न विमुच्येत पापेन जन्मकोटिशतैरपि। वेदांगपारगं विप्रं न हन्यान्न च दूषयेत्१३८। एकस्मिन्निहते यस्मात्कोटिर्भवति घातिता। एकं वेदांतगं विप्रं भोजयेच्छ्रद्धयान्वितः१३९। तस्य भुक्ता भवेत्कोटिर्विप्राणां नात्र संशयः। यः पात्रपूरणीं भिक्षां यतीनां तु प्रयच्छति१४०। विमुक्तः सर्वपापेभ्यो नाऽसौ दुर्गतिमाप्नुयात्। यथाहं सर्वदेवानां ज्येष्ठः श्रेष्ठः पितामहः१४१। तथा ज्ञानी सदा पूज्यो निर्ममो निः परिग्रहः। संसारबंधमोक्षार्थं ब्रह्मगुप्तमिदं व्रतम्१४२। मया प्रणीतं विप्राणामपुनर्भवकारणम्। अग्निहोत्रमुपादाय यस्त्यजेदजितेंद्रियः१४३। रौरवं स प्रयात्याशु प्रणीतो यमकिंकरैः। लोकयात्रावितंडश्च क्षुद्रं कर्म करोति यः१४४। स रागचित्तः शृंगारी नारीजन धनप्रियः। एकभोजी सुमिष्टाशी कृषिवाणिज्यसेवकः१४५। अवेदो वेदनिंदी च परभार्यां च सेवते। इत्यादिदोषदुष्टो यस्तस्य संभाषणादपि१४६। नरो नरकगामी स्याद्यश्च सद्व्रतदूषकः। असंतुष्टं भिन्नचित्तं दुर्मतिं पापकारिणम्१४७। न स्पृशेदंगसंगेन स्पृष्ट्वा स्नानेन शुद्ध्यति। एवमुक्त्वा स भगवान्ब्रह्मा तैरमरैः सह१४८। क्षेत्रं निवेशयामास यथावत्कथयामि ते। उत्तरे चंद्रनद्यास्तु प्राची यावत्सरस्वती१४९। पूर्वं तु नंदनात्कृत्स्नं यावत्कल्पं सपुष्करम्। वेदी ह्येषा कृता यज्ञे ब्रह्मणा लोककारिणा१५० 1.15.150। ज्येष्ठं तु प्रथमं ज्ञेयं तीर्थं त्रैलोक्यपावनम्। ख्यातं तद्ब्रह्मदैवत्यं मध्यमं वैष्णवं तथा१५१। कनिष्ठं रुद्रदैवत्यं ब्रह्मपूर्वमकारयत्। आद्यमेतत्परं क्षेत्रं गुह्यं वेदेषु पठ्यते१५२। अरण्यं पुष्कराख्यं तु ब्रह्मा सन्निहितः प्रभुः। अनुग्रहो भूमिभागे कृतो वै ब्रह्मणा स्वयम्१५३। अनुग्रहार्थं विप्राणां सर्वेषां भूमिचारिणाम्। सुवर्णवज्रपर्यंता वेदिकांका मही कृता१५४। विचित्रकुट्टिमारत्नैः कारिता सर्वशोभना। रमते तत्र भगवान्ब्रह्मा लोकपितामहः१५५। विष्णुरुद्रौ तथा देवौ वसवोप्यश्विनावपि ?। मरुतश्च महेंद्रेण रमंते च दिवौकसः१५६। एतत्ते तथ्यमाख्यातं लोकानुग्रहकारणम्। संहितानुक्रमेणात्र मंत्रैश्च विधिपूर्वकम्१५७। वेदान्पठंति ये विप्रा गुरुशुश्रूषणे रताः। वसंति ब्रह्मसामीप्ये सर्वे तेनानुभाविताः१५८। भीष्म उवाच। भगवन्केन विधिना अरण्ये पुष्करे नरैः। ब्रह्मलोकमभीप्सद्भिर्वस्तव्यं क्षेत्रवासिभिः१५९। किं मनुष्यैरुतस्त्रीभिरुत वर्णाश्रमान्वितैः। वसद्भिः किमनुष्ठेयमेतत्सर्वं ब्रवीहि मे१६०। पुलस्त्य उवाच। नरैः स्त्रीभिश्च वस्तव्यं वर्णाश्रमनिवासिभिः। स्वधर्माचारनिरतैर्दंभमोहविवर्जितैः१६१। कर्मणा मनसा वाचा ब्रह्मभक्तैर्जितेंद्रियैः। अनसूयुभिरक्षुद्रैः सर्वभूतहिते रतैः१६२। भीष्म उवाच। किं कुर्वाणो नरः कर्म ब्रह्मभक्तस्त्विहोच्यते। कीदृशा ब्रह्मभक्ताश्च स्मृता नॄणां वदस्व मे१६३। पुलस्त्य उवाच। त्रिविधा भक्तिरुद्दिष्टा मनोवाक्कायसंभवा। लौकिकी वैदिकी चापि भवेदाध्यात्मिकी तथा१६४। ध्यानधारणया बुद्ध्या वेदार्थस्मरणे हि यत्। ब्रह्मप्रीतिकरी चैषा मानसी भक्तिरुच्यते१६५। मंत्रवेदनमस्कारैरग्निश्राद्धादिचिंतनैः। जाप्यैश्चावश्यकैश्चैव वाचिकी भक्तिरिष्यते१६६। व्रतोपवासनियतैश्चितेंद्रियनिरोधिभिः। भूषणैर्हेमरत्नाढ्यैस्तथा चांद्रायणादिभिः१६७। ब्रह्मकृच्छ्रोपवासैश्च तथाचान्यैः शुभव्रतैः। कायिकीभक्तिराख्याता त्रिविधा तु द्विजन्मनाम्१६८। गोघृतक्षीरदधिभिः रत्नदीपकुशोदकैः। गंधैर्माल्यैश्च विविधैर्धातुभिश्चोपपादितैः१६९। घृतगुग्गुलुधूपैश्च कृष्णागरुसुगंधिभिः। भूषणैर्हेमरत्नाढ्यैश्चित्राभिः स्रग्भिरेव च१७०। नृत्यवादित्रगीतैश्च सर्वरत्नोपहारकैः। भक्ष्यभोज्यान्नपानैश्च या पूजा क्रियते नरैः१७१। पितामहं समुद्दिश्य भक्तिस्सा लौकिकी मता। वेदमंत्रहविर्योगैर्भक्तिर्या वैदिकी मता१७२। दर्शे वा पौर्णमास्यां वा कर्तव्यमग्निहोत्रकम्। प्रशस्तं दक्षिणादानं पुरोडाशं चरुक्रिया१७३। इष्टिर्धृतिः सोमपानां यज्ञीयं कर्म सर्वशः। ऋग्यजुःसामजाप्यानि संहिताध्ययनानि च१७४। क्रियंते विधिमुद्दिश्य सा भक्तिर्वैदिकीष्यते। अग्नि भूम्यनिलाकाशांबुनिशाकरभास्करम्१७५। समुद्दिश्य कृतं कर्म तत्सर्वं ब्रह्मदैवतम्। आध्यात्मिकी तु द्विविधा ब्रह्मभक्तिः स्थिता नृप१७६। संख्याख्या योगजा चान्या विभागं तत्र मे शृणु। चतुर्विंशतितत्वानि प्रधानादीनि संख्यया१७७। अचेतनानि भोग्यानि पुरुषः पंचविंशकः। चेतनः पुरुषो भोक्ता न कर्ता तस्य कर्मणः१७८। आत्मा नित्योऽव्ययश्चैव अधिष्ठाता प्रयोजकः। अव्यक्तः पुरुषो नित्यः कारणं च पितामहः१७९। तत्वसर्गो भावसर्गो भूतसर्गश्च तत्त्वतः। संख्यया परिसंख्याय प्रधानं च गुणात्मकम्१८०। साधर्म्यमानमैश्वर्यं प्रधानं च विधर्मि च। कारणत्वं च ब्रह्मत्वं काम्यत्वमिदमुच्यते१८१। प्रयोज्यत्वं प्रधानस्य वैधर्म्यमिदमुच्यते। सर्वत्रकर्तृस्यद्ब्रह्मपुरुषस्याप्यकर्तृता१८२ । चेतनत्वं प्रधाने च साधर्म्यमिदमुच्यते। तत्वांतरं च तत्वानां कर्मकारणमेव च१८३। प्रयोजनं च नैयोज्यमैश्वर्यं तत्वसंख्यया। संख्यास्तीत्युच्यते प्राज्ञैर्विनिश्चित्यार्थचिंतकैः१८४। इति तत्वस्य संभारं तत्वसंख्या च तत्वतः। ब्रह्मतत्वाधिकं चापि श्रुत्वा तत्वं विदुर्बुधाः१८५। सांख्यकृद्भक्तिरेषा च सद्भिराध्यात्मिकी कृता। योगजामपि भक्तानां शृणु भक्तिं पितामहे१८६। प्राणायामपरो नित्यं ध्यानवान्नियतेंद्रियः। भैक्ष्यभक्षी व्रती वापि सर्वप्रत्याहृतेंद्रियः१८७। धारणं हृदये कुर्याद्ध्यायमानः प्रजेश्वरम्। हृत्पद्मकर्णिकासीनं रक्तवक्त्रं सुलोचनम्१८८। परितो द्योतितमुखं ब्रह्मसूत्रकटीतटम्। चतुर्वक्त्रं चतुर्बाहुं वरदाभयहस्तकम्१८९। योगजा मानसी सिद्धिर्ब्रह्मभक्तिः परा स्मृता। य एवं भक्तिमान्देवे ब्रह्मभक्तः स उच्यते१९०। वृत्तिं च शृणु राजेंद्र या स्मृता क्षेत्रवासिनाम्। स्वयं देवेन विप्राणां विष्ण्वादीनां समागमे१९१। कथिता विस्तरात्पूर्वं सर्वेषां तत्र सन्निधौ। निर्ममा निरहंकारा निःसंगा निष्परिग्रहाः१९२। बंधुवर्गे च निःस्नेहास्समलोष्टाश्मकांचनाः। भूतानां कर्मभिर्नित्यैर्विविधैरभयप्रदाः१९३। प्राणायामपरा नित्यं परध्यानपरायणाः। याजिनः शुचयो नित्यं यतिधर्मपरायणाः१९४। सांख्ययोगविधिज्ञाश्च धर्मज्ञाश्छिन्नसंशयाः। यजंते विधिनानेन ये विप्राः क्षेत्रवासिनः१९५। अरण्ये पौष्करे तेषां मृतानां सत्फलं शृणु। व्रजंति ते सुदुष्प्रापं ब्रह्मसायुज्यमक्षयम्१९६। यत्प्राप्य न पुनर्जन्म लभन्ते मृत्युदायकम्। पुनरावर्तनं हित्वा ब्राह्मीविद्यां समास्थिताः१९७। पुनरावृत्तिरन्येषां प्रपंचाश्रमवासिनाम्। गार्हस्थ्यविधिमाश्रित्य षट्कर्मनिरतः सदा१९८। जुहोति विधिना सम्यङ्मंत्रैर्यज्ञे निमंत्रितः। अधिकं फलमाप्नोति सर्वदुःखविवर्जितः१९९। सर्वलोकेषु चाप्यस्य गतिर्न प्रतिहन्यते। दिव्येनैश्वर्ययोगेन स्वारूढः सपरिग्रहः२०० 1.15.200। बालसूर्यप्रकाशेन विमानेन सुवर्चसा। वृतः स्त्रीणां सहस्रैस्तु स्वंच्छदगमनालयः२०१। विचरत्यनिवार्येण सर्वलोकान्यदृच्छया। स्पृहणीयतमः पुंसां सर्वधर्मोत्तमो धनी२०२। स्वर्गच्युतः प्रजायेत कुले महति रूपवान्। धर्मज्ञो धर्मभक्तश्च सर्वविद्यार्थपारगः२०३। तथैव ब्रह्मचर्येण गुरुशुश्रूषणेन च। वेदाध्ययनसंयुक्तो भैक्ष्यवृतिर्जितेन्द्रियः२०४। नित्यं सत्यव्रते युक्तः स्वधर्मेष्वप्रमादवान्। सर्वकामसमृद्धेन सर्वकामावलंबिना२०५। सूर्येणेव द्वितीयेन विमानेनानिवारितः। गुह्यकानामब्रह्माख्य गणाः परमसंमताः२०६। अप्रमेयबलैश्वर्या देवदानवपूजिताः। तेषां स समता याति तुल्यैश्वर्यसमन्वितः२०७। देवदानवमर्त्येषु भवत्यनियतायुधः। वर्षकोटिसहस्राणि वर्षकोटिशतानि च२०८। एवमैश्वर्यसंयुक्तो विष्णुलोके महीयते। उषित्वाऽसौ विभूत्यैवं यदा प्रच्यवते पुनः२०९। विष्णुलोकात्स्वकृत्येन स्वर्गस्थानेषु जायते२१०। पुष्करारण्यमासाद्य ब्रह्मचर्याश्रमे स्थितः। अभ्यासेन तु वेदानां वसति म्रियतेपि वा२११। मृतोऽसौ याति दिव्येन विमानेन स्वतेजसा। पूर्णचंद्रप्रकाशेन शशिवत्प्रियदर्शनः२१२। रुद्रलोकं समासाद्य गुह्यकैः सह मोदते। ऐश्वर्यं महदाप्नोति सर्वस्य जगतः प्रभुः२१३। भुक्त्वा युगसहस्राणि रुद्रलोके महीयते। प्रच्युतस्तु पुनस्तस्माद्रुद्रलोकात्क्रमेण तु२१४। नित्यं प्रमुदितस्तत्र भुक्त्वा सुखमनामयम्। द्विजानां सदने दिव्ये कुले महति जायते२१५। मानुषेषु स धर्म्मात्मा सुरूपो वाक्पतिर्भवेत्। स्पृहणीयवपुः स्त्रीणाम्महाभोगपतिर्बली२१६। वानप्रस्थसमाचारी ग्राम्यौषधिविवर्जितः। सर्वलोकेषु चाप्यस्य गतिर्न प्रतिहन्यते२१७। शीर्णपर्णफलाहारः पुष्पमूलांबुभोजनः। कापोतेनाश्मकुट्टेन दंतोलूखलिकेन च२१८। वृत्युपायेन जीवेत चीरवल्कलवाससा। जटीत्रिषवणस्नायी त्यक्तदोषस्तु दंडवान्२१९। कृच्छ्रव्रतपरो यस्तु श्वपचो यदि वा परः। जलशायी पंचतपा वर्षास्वभ्रावगाहकः२२०। कीटकंटकपाषाणभूम्यां तु शयनं तथा। स्थानवीरासनरतः संविभागी दृढव्रतः२२१। अरण्यौषधिभोक्ता च सर्वभूताभयप्रदः। नित्यं धर्मार्जनरतो जितक्रोधो जितेंद्रियः२२२। ब्रह्मभक्तः क्षेत्रवासी पुष्करे वसते मुनिः। सर्वसंगपरित्यागी स्वारामो विगतस्पृहः२२३। यश्चात्र वसते भीष्म शृणु तस्यापि या गतिः। तरुणार्कप्रकाशेन वेदिकास्तंभशोभिना२२४। ब्रह्मभक्तो विमानेन याति कामप्रचारिणाम्। विराजमानो नभसि द्वितीय इव चंद्रमाः२२५। गीतवादित्रनृत्यज्ञैर्गंधर्वाप्सरसांगणैः। अप्सरोभिः समायुक्तो वर्षकोटिशतान्यसौ२२६। यस्य कस्यापि देवस्य लोकं यात्यनिवारितः। ब्रह्मणोऽनुग्रहेणैव तत्रतत्र विराजते२२७। ब्रह्मलोकाच्च्युतश्चापि विष्णुलोकं स गच्छति। विष्णुलोकात्परिभ्रष्टो रुद्रलोकं स गच्छति२२८। तस्मादपि च्युतः स्थानाद्द्वीपेषु स हि जायते। स्वर्गेषु च तथान्येषु भोगान्भुक्त्वा यथेप्सितान्२२९। भुक्त्वैश्वर्यं ततस्तेषु पुनर्मर्त्येषु जायते। राजा वा राजपुत्रो वा जायते धनवान्सुखी२३०। सुरूपः सुभगः कांतः कीर्तिमान्भक्तिभावितः। ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा वा क्षेत्रवासिनः२३१। स्वधर्मनिरता राजन्सुवृत्ताश्चिरजीविनः। सर्वात्मना ब्रह्मभक्ता भूतानुग्रहकारिणः२३२। पुष्करे तु महाक्षेत्रे ये वसंति मुमुक्षवः। मृतास्ते ब्रह्मभवनं विमानैर्यांति शोभनैः२३३। अप्सरोगणसंघुष्टैः कामगैः कामरूपिभिः। अथवा सर्वदीप्ताग्नौ स्वशरीरं जुहोति यः२३४। ब्रह्मध्यायी महासत्वस्स ब्रह्मभवनं व्रजेत्। ब्रह्मलोकोऽक्षयस्तस्य शाश्वतो विभवैः सह२३५। सर्वलोकोत्तमो रम्यो भवतीष्टार्थसाधकः। पुष्करे तु महापुण्ये प्राणान्ये सलिले त्यजन्२३६। तेषामप्यक्षयो भीष्म ब्रह्मलोको महात्मनाम्। साक्षात्पश्यंति ते देवं सर्वदुःखविनाशनम्२३७। सर्वामरयुतं देवं रुद्रविष्णुगणैर्युतम्। अनाशके मृताश्शूद्राः पुष्करे तु वने नराः२३८। हंसयुक्तैस्ततो यांति विमानैरर्कसप्रभैः। नानारत्नसुवर्णाढ्यैर्दृढैर्गंधाधिवासितैः२३९। अनौपम्यगुणैरन्यैरप्सरोगीतनादितैः। पताकाध्वजविन्यस्तैर्नानाघण्टानिनादितैः२४०। बह्वाश्चर्यसमोपेतैः क्रीडाविज्ञानशालिभिः। सुप्रभैर्गुणसंपन्नैर्मयूरवरवाहिभिः२४१। ब्रह्मलोके नरा धीरा रमंते नाशके मृताः। तत्रोषित्वा चिरं कालं भुक्त्वा भोगान्यथेप्सितान्२४२। धनी विप्नकुले भोगी जायते मर्त्यमागतः। कारीषीं साधयेद्यस्तु पुष्करे तु वने नरः२४३। सर्वलोकान्परित्यज्य ब्रह्मलोकं स गच्छति। ब्रह्मलोके वसेत्तावद्यावत्कल्पक्षयो भवेत्२४४। नैव पश्यति मर्त्यं हि क्लिश्यमानं स्वकर्मभिः। गतिस्तस्याऽप्रतिहता तिर्यगूर्ध्वमधस्तथा२४५। स पूज्यः सर्वलोकेषु यशो विस्तारयन्वशी। सदाचारविधिप्रज्ञः सर्वेन्द्रिय मनोहरः२४६। नृत्यवादित्रगीतज्ञः सुभगः प्रियदर्शनः। नित्यमम्लानकुसुमो दिव्याभरणभूषितः२४७। नीलोत्पलदलश्यामो नीलकुंचितमूर्द्धजः। अजघन्याः सुमध्याश्च सर्वसौभाग्यपूरिताः२४८। सर्वैश्वर्यगुणोपेता यौवनेनातिगर्विताः। स्त्रियः सेवंति तत्रस्थाः शयने रमयंति च२४९। वीणावेणुनिनादैश्च सुप्तः संप्रतिबुध्यते। महोत्सवसुखं भुंक्ते दुःप्राप्यमकृतात्मभिः२५० 1.15.250। प्रसादाद्देवदेवस्य ब्रह्मणः शुभकारिणः। भीष्म उवाच। आचाराः परमा धर्माः क्षेत्रधर्मपरायणाः२५१। स्वधर्माचारनिरता जितक्रोधा जितेंद्रियाः। ब्रह्मलोकं व्रजंतीति नैतच्चित्रं मतं मम२५२। असंशयं च गच्छंति लोकानन्यानपि द्विजाः। विना पद्मोपवासेन तथैव नियमेन च२५३। स्त्रियो म्लेछाश्च शूद्राश्च पक्षिणः पशवो मृगाः। मूका जडान्धबधिरास्तपो नियमवर्जिताः२५४। तेषां वद गतिं विप्र पुष्करे ये त्ववस्थिताः। पुलस्त्य उवाच। स्त्रियो म्लेच्छाश्च शूद्राश्च पशवः पक्षिणो मृगाः२५५। पुष्करे तु मृता भीष्म ब्रह्मलोकं व्रजंति ते। शरीरैर्दिव्यरूपैस्तु विमानै रविसप्रभैः२५६। दिव्यव्यूहसमायुक्तैः सुवर्णवरकेतनैः। सुवर्णवज्रसोपानमणिस्तंभविभूषितैः२५७। सर्वकामोपभोगाढ्यैः कामगैः कामरूपिभिः। नानारसाढ्यं गच्छंति स्त्रीसहस्रसमाकुलाः२५८। ब्रह्मलोकं महात्मानो लोकानन्यान्यथेप्सितान्। ब्रह्मलोकाच्च्युताश्चापि क्रमाद्द्वीपेषु यांति ते२५९। कुले महति विस्तीर्णे धनी भवति स द्विजः। तिर्यग्योनि गता ये तु सर्पकीटपिपीलिकाः२६०। स्थलजा जलजाश्चैव स्वेदांडोद्भिज्जरायुजाः। सकामा वाप्यकामा वा पुष्करे तु वने मृताः२६१। सूर्यप्रभविमानस्था ब्रह्मलोकं प्रयांति ते। कलौ युगे महाघोरे प्रजाः पापसमीरिताः२६२। नान्येनास्मिन्नुपायेन धर्मः स्वर्गश्च लभ्यते। वसंति पुष्करे ये तु ब्रह्मार्चनरता नराः२६३। कलौ युगे कृतार्थास्ते क्लिश्यंत्यन्ये निरर्थकाः। रात्रौ करोति यत्पापं नरः पंचभिरिंद्रियैः२६४। कर्मणा मनसा वाचा कामक्रोधवशानुगाः। प्रातः स जलमासाद्य पुष्करे तु पितामहम्२६५। अभिगम्य शुचिर्भूत्त्वा तस्मात्पापात्प्रमुच्यते। उदयेऽर्कस्य चारभ्य यावद्दर्शनमूर्ध्वगम्२६६। मानसाख्ये प्रसंचिंत्य ब्रह्मयोगे हरेदघम्। दृष्ट्वा विरिंचिं मध्याह्ने नरः पापात्प्रमुच्यते२६७। मध्याह्नास्तमयान्तं यदिंद्रियैः पापमाचरेत्। पितामहस्य संध्यायां दर्शनादेव मुच्यते२६८। शब्दादीन्विषयान्सर्वान्भुंजानोपि सकामतः। यः पुष्करे ब्रह्मभक्तो निवसेत्तपसि स्थितः२६९। पुष्करारण्यमध्यस्थो मिष्टान्नास्वादभोजनः। त्रिकालमपि भुंजानो वायुभक्षसमो मतः२७०। वसंति पुष्करे ये तु नराः सुकृतकर्मिणः। ते लभंते महाभोगान्क्षेत्रस्यास्य प्रभावतः२७१। यथा महोदधेस्तुल्यो न चान्योऽस्ति जलाशयः। तथा वै पुष्करस्यापि समं तीर्थं न विद्यते२७२। पुष्करारण्यसदृशं तीर्थं नास्त्यधिकं गुणैः। अथ तेऽन्यान्प्रवक्ष्यामि क्षेत्रे येऽस्मिन्व्यवस्थिताः२७३। विष्णुना सहिताः सर्व इंद्राद्याश्च दिवौकसः। गजवक्त्रः कुमारश्च रेवंतः सदिवाकरः२७४। शिवदूती तथा देवी कन्या क्षेमंकरी सदा। अलं तपोभिर्नियमैः सुक्रियार्चनकारिणाम्२७५। व्रतोपवासकर्माणि कृत्वान्यत्र महांत्यपि। ज्येष्ठे तु पुष्करारण्ये यस्तिष्ठति निरुद्यमः२७६। लभते सर्वकामित्वं योऽत्रैवास्ते द्विजः सदा। पितामहसमं याति स्थानं परममव्ययम्२७७। कृते द्वादशभिर्वर्षैस्त्रेतायां हायनेन तु। मासेन द्वापरे भीष्म अहोरात्रेण तत्कलौ२७८। फलं संप्राप्यते लोके क्षेत्रेस्मिंस्तीर्थवासिभिः। इत्येवं देवदेवेन पुरोक्तं ब्रह्मणा मम२७९। नातः परतरं किंचित्क्षेत्रमस्तीह भूतले। तस्मात्सर्वप्रयत्नेनारण्यमेतत्समाश्रयेत्२८०। गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः। यथोक्तकारिणः सर्वे गच्छंति परमां गतिम्२८१। एकस्मिन्नाश्रमे धर्मं योऽनुतिष्ठेद्यथाविधि। अकामद्वेषसंयुक्तः स परत्र महीयते२८२। चतुष्पथाहि निःश्रेणी ब्रह्मणेह प्रतिष्ठिता। एतामाश्रित्य निश्रेणीं ब्रह्मलोके महीयते२८३। आयुषोऽपि चतुर्भागं ब्रह्मचार्यनसूयकः। गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः२८४। कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता। दक्षिणानां प्रदापी स्यादाहूतो गुरुमाश्रयेत्२८५। जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि। यच्च शिष्येण कर्त्तव्यं कार्यमासेवनादिकम्२८६। कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत्तु पार्श्वतः। किंकरः सर्वकारी च सर्वकर्मसुकोविदः२८७। शुचिर्दक्षो गुणोपेतो ब्रूयादिष्टमथोत्तरम्। चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेंद्रियः२८८। नाऽभुक्तवति चाश्नीयादपीतवति नो पिबेत्। न तिष्ठति तथासीत न सुप्तेनैव संविशेत्२८९। उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्। दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत्२९०। अभिवाद्य गुरुं ब्रूयादभिधां स्वां ब्रुवन्निति। इदं करिष्ये भगवन्निदं चापि मया कृतम्२९१। इति सर्वं च विज्ञाप्य निवेद्य गुरवे धनम्। कुर्यात्कृतं च तत्सर्वमाख्येयं गुरवे पुनः२९२। यांस्तु गंधान्रसान्वापि ब्रह्मचारी न सेवते। सेवेत तान्समावृत्य इति धर्मेषु निश्चयः२९३। ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः। तान्सर्वाननुगृह्णीयाद्भक्तश्शिष्यश्च वै गुरोः२९४। स एव गुरवे प्रीतिमुपकृत्य यथाबलम्। अग्राम्येष्वाश्रमेष्वेव शिष्यो वर्तेत कर्मणा२९५। वेदवेदौ तथा वेदान्वेदार्थांश्च तथा द्विजः। भिक्षाभुगप्यधःशायी समधीत्य गुरोर्मुखात्२९६। वेदव्रतोपयोगी च चतुर्थांशेन योगतः। गुरवे दक्षिणां दत्वा समावर्तेद्यथाविधि२९७। धर्मान्वितैर्युतो दारैरग्नीनावाह्य पूजयेत्। द्वितीयमायुषो भागं गृहमेधी समाचरेत्२९८। गृहस्थवृत्तयः पूर्वं चतस्रो मुनिभिः कृताः। कुसूलधान्या प्रथमा कुंभीधान्या द्वितीयका२९९। अश्वस्तनी तृतीयोक्ता कापोत्यथ चतुर्थिका। तासां परापरा श्रेष्ठा धर्मतो लोकजित्तमा३०० 1.15.300। षट्कर्मवर्त्तकस्त्वेकस्त्रिभिरन्यः प्रसर्पते। द्वाभ्यां चैव चतुर्थस्तु द्विजः स ब्रह्मणि स्थितः३०१। गृहमेधिव्रतादन्यन्महत्तीर्थं न चक्षते। नात्मार्थे पाचयेदन्नं न वृथा घातयेत्पशुम्३०२। प्राणी वा यदि वाप्राणी संस्काराद्यज्ञमर्हति। न दिवा प्रस्वपेज्जातु न पूर्वापररात्रयोः३०३। न भुंजीतांतराकाले नानृतं तु वदेदिह। न चाप्यश्नन्वसेद्विप्रो गृहे कश्चिदपूजितः३०४। तथास्यातिथयः पूज्या हव्यकव्यवहाः स्मृताः। वेदविद्याव्रतस्नाता श्रोत्रिया वेदपारगाः३०५। स्वकर्मजीविनोदांताः क्रियावंतस्तपस्विनः। तेषां हव्यं च कव्यं चाप्यर्हणार्थं विधीयते३०६। नश्वरैस्संप्रयातस्य स्वधर्मापगतस्य च। अपविद्धाग्निहोत्रस्य गुरोर्वालीककारिणः३०७। असत्याभिनिवेशस्य नाधिकारोस्ति कर्मणोः। संविभागोत्र भूतानां सर्वेषामेव शिष्यते३०८। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना। विघसाशी भवेन्नित्यं नित्यं चामृतभोजनः३०९। अमृतं यज्ञशेषं स्याद्भोजनं हविषा समम्। संभुक्तशेषं योश्नाति तमाहुर्विघसाशिनम्३१०। स्वदारनिरतो दांतो दक्षोत्यर्थं जितेंद्रियः। ऋत्विक्पुरोहिताचार्यमातुलातिथिसंहतैः३११। वृद्धबालातुरैर्वैद्यैर्ज्ञातिसंबंधि बांधवैः। मात्रा पित्रा च जामात्रा भ्रात्रा पुत्रेण भार्यया३१२। दुहित्रा दासवर्गेण विवादं न समाचरेत्। एतान्विमुच्य संवादान्सर्वपापैः प्रमुच्यते३१३। एतैर्जितैस्तु जयति सर्वलोकान्न संशयः। आचार्यो ब्रह्मलोकेशः प्राजापत्य प्रभुः पिता३१४। अतिथिः सर्वलोकेश ऋत्विग्वेदाश्रयः प्रभुः। जामाताप्सरसांलोके ज्ञातयो वैश्वदेविकाः३१५। संबंधि बांधवा दिक्षु पृथिव्यां मातृमातुलौ। वृद्धबालातुराश्चैव आकाशे प्रभविष्णवः३१६। पुरोधा ऋषिलोकेशः संश्रितास्साध्यलोकपाः। अश्विलोकपतिर्वैद्यो भ्राता तु वसुलोकपः३१७। चंद्रलोकेश्वरी भार्या दुहिताप्सरसां गृहे। भ्राता ज्येष्ठः समः पित्रा भार्या पुत्र स्वकातनुः३१८। कायस्था दासवर्गाश्च दुहिता कृपणं परम्। तस्मादेतैरधिक्षिप्तः सहेन्नित्यमसंज्वरः३१९। गृहधर्मरतो विद्वान्धर्मनिष्ठो जितक्लमः। नारभेद्बहुकार्याणि धर्मवान्किंचिदारभेत्३२०। गृहस्थवृत्तयस्तिस्रस्तासां निश्रेयसं परं। परस्परं तथैवाहुश्चातुराश्रम्यमेव च३२१। ये चोक्तानि यमास्तेषां सर्वं कार्यं बुभूषुणा। कुंभधान्यैरुंच्छशिलैः कापोतीं वृत्तिमाश्रितैः३२२। यस्मिंश्चैते वसंत्यर्थास्तद्राष्ट्रमभिवर्धते। पूर्वापरान्दशपरान्पुनाति च पितामहान्३२३। गृहस्थवृत्तिमप्येतां वर्तयेद्यो गतव्यथः। स चक्रधरलोकानां समानाम्प्राप्नुयाद्गतिम्३२४। जितेंद्रियाणामथवा गतिरेषा विधीयते। स्वर्गलोको गृहस्थानां प्रतिष्ठा नियतात्मनां३२५। ब्रह्मणाभिहता श्रेणी ह्येषा यस्याः प्रमुच्यते। द्वितीयां क्रमशः प्राप्य स्वर्गलोके महीयते३२६। तृतीयामपि वक्ष्यामि वानप्रस्थाश्रमं शृणु। गृहस्थस्तु यदा पश्येद्वलीपलितमात्मनः३२७। अपत्यस्यैव चापत्यं वनमेव तदाश्रयेत्। गृहस्थव्रतखिन्नानां वानप्रस्थाश्रमौकसां३२८। श्रूयतां भीष्म भद्रं ते सर्वलोकाश्रयात्मनां। दीक्षापूर्वं निवृत्तानां पुण्यदेशनिवासिनां३२९। प्रज्ञाबलयुजां पुंसां सत्यशौचक्षमावतां। तृतीयमायुषो भागं वानप्रस्थाश्रमे वसन्३३०। तानेवाग्नीन्परिचरेद्यजमानो दिवौकसः। नियतो नियताहारो विष्णुभक्तिप्रसक्तिमान्३३१। तदाग्निहोत्रमात्राणि यज्ञांगानि च सर्वशः। अकृष्टं वै व्रीहियवं नीवारं विघसानि च३३२। ग्रीष्मे हविष्यं प्रायच्छेत्स माघेष्वपि पंचसु। वानप्रस्थाश्रमेप्येताश्चतस्रो वृत्तयः स्मृताः३३३। सद्यः प्रभक्षकाः केचित्केचिन्मासिकसंचयान्। वार्षिकान्संचयान्केचित्केचिद्द्वादशवार्षिकान्३३४। कुर्वन्त्यतिथिपूजार्थं यज्ञतन्त्रार्थमेव च। अभ्रावकाशा वर्षासु हेमंते जलसंश्रयाः३३५। ग्रीष्मे पंचाग्नितपसः शरद्यमृतभोजनाः। भूमौ विपरिवर्तंते तिष्ठंति प्रपदैरपि३३६। स्थानासने च वर्तन्ते वसनेष्वपि संस्थिते। दंतोलूखलिनः केचिदश्मकुट्टास्तथा परे३३७। शुक्लपक्षे पिबन्त्येके यवागूं क्वथितां क्वचित्। कृष्णपक्षे पिबंत्येके भुंजते च यथागमम्३३८। मूलैरेके फलैरेके जलैरेके दृढव्रताः। वर्त्तयंति यथान्यायं वैखानस धृतव्रताः३३९। एताश्चान्याश्च विविधा दीक्षास्तेषां मनस्विनां। चतुर्थश्चौपनिषदो धर्मः साधारणो मतः३४०। वानप्रस्थो गृहस्थश्च सततोन्यः प्रवर्त्तते। तस्मिन्नेव युगे तात विप्रैः सर्वार्थदर्शिभिः३४१। अगस्त्यश्च सप्तर्षयो मधुच्छंदो गवेषणः। सांकृतिः सदिवो भांडिर्यवप्रोथो ह्यथर्वणः३४२। अहोवीर्यस्तथा काम्यः स्थाणुर्मेधातिथिर्बुधः। मनोवाकः शिनीवाकः शून्यपालो कृतव्रणः३४३। एते कर्मसु विद्वांसस्ततः स्वर्गमुपागमन्। एते प्रत्यक्षधर्माणस्तथा यायावरागणाः३४४। ऋषीणामुग्रतपसां धर्मनैपुण्यदर्शिनाम्। सुरेश्वरं समाराध्य ब्राह्मणा वनमाश्रिताः३४५। अपास्योपरता मायां ब्राह्मणा वनमाश्रिताः। अनक्षत्रास्तथा धृष्या दृश्यन्ते प्रोषिता गणाः३४६। जरया तु परिद्यूना व्याधिना परिपीडिताः। चतुर्थं त्वाश्रमं शेषं वानप्रस्थाश्रमाद्ययुः३४७। सद्यस्कारी सुनिर्वाप्य सर्ववेदसदक्षिणाम्। आत्मयाजी सौम्यमतिरात्मक्रीडात्मसंश्रयः३४८। आत्मन्यग्निं समाधाय त्यक्त्वासर्वपरिग्रहम्। सद्यस्कश्च यजेद्यज्ञानिष्टिं चैवेह सर्वदा३४९। सदैव याजिनां यज्ञानात्मनीज्या प्रवर्त्तते। त्रीनेवाग्नींस्त्यजेत्सम्यगात्मन्येवात्मना क्षणात्३५० 1.15.350। प्राप्नुयाद्येन वा यच्च तत्प्राश्नीयादकुत्सयन्। केशलोमनखान्न्यस्येद्वानप्रस्थाश्रमे रतः३५१। आश्रमादाश्रमं सद्यः पूतो गच्छति कर्मभिः। अभयं सर्वभूतेभ्यो यो दत्वा प्रव्रजेद्द्विजः३५२। लोकास्तेजोमयास्तस्य प्रेत्य चानंत्यमश्नुते। सुशीलवृत्तो व्यपनीतकल्मषो न चेह नामुत्र चरन्तुमीहते३५३। अरोषमोहो गतसंधिविग्रहः स चेदुदासीनवदात्मचिंतया। यमेषु चैवान्यगतेषु न व्यथः स्वशास्त्रशून्यो हृदिनात्मविभ्रमः३५४। भवेद्यथेष्टागतिरात्मयाजिनी निस्संशये धर्मपरे जितेन्द्रिये। अतःपरं श्रेष्ठमतीवसद्गुणैरधिष्ठितं त्रीनतिवर्त्य चाश्रमान्३५५। चतुर्थमुक्तं परमाश्रमं शृणु प्रकीर्त्यमानं परमं परायणम्। प्राप्य संस्कारमेताभ्यामाश्रमाभ्यां ततः परम्३५६। यत्कार्यं परमात्मार्थं तत्त्वमेकमनाः शृणु। काषायं धारयित्वा तु श्रेणीस्थानेषु च त्रिषु३५७। यो व्रजेच्च परं स्थानं पारिव्राज्यमनुत्तमम्। तद्भावनेन संन्यस्य वर्तनं श्रूयतां तथा३५८। एक एव चरेद्धर्मं सिध्यर्थमसहायवान्। एकश्चरति यः पश्यन्न जहाति न हीयते३५९। अनग्निरनिकेतस्तु ग्रामं भिक्षार्थमाश्रयेत्। अश्वस्तनविधानः स्यान्मुनिर्भावसमन्वितः३६०। लघ्वाशी नियताहारः सकृदन्नं निषेवयेत्। कपालं वृक्षमूलानि कुचेलमसहायता३६१। उपेक्षा सर्वभूतानामेतावद्भिक्षु लक्षणम्। यस्मिन्वाचः प्रविशंति कूपे प्राप्ता मृता इव३६२। न वक्तारं पुनर्यांति स कैवल्याश्रमे वसेत्। नैव पश्येन्न शृणुयादवाच्यं जातु कस्यचित्३६३। ब्राह्मणानां विशेषेण नैतद्भूयात्कथंचन। यद्ब्राह्मणस्यानुकूलं तदेव सततं वदेत्३६४। तूष्णीमासीत निंदायां कुर्वन्भैषज्यमात्मनः। येन पूर्णमिवाकाशं भवत्येकेन सर्वदा३६५। शून्यं येन समाकीर्णं तं देवा ब्राह्मणं विदुः३६६। येनकेन चिदाछिन्नो येनकेन चिदाशितः। यत्र क्वचन शायी च तं देवा ब्राह्मणं विदुः३६७। अहेरिव जनाद्भीतः सुहृदो नरकादिव। कृपणादिव नारीभ्यस्तं देवा ब्राह्मणं विदुः३६८। न हृष्येत विषीदेत मानितो मानितस्तथा। सर्वभूतेष्वभयदस्तं देवा ब्राह्मणं विदुः३६९। नाभिनंदेत मरणं नाभिनंदेत जीवितम्। कालमेव निरीक्षेत निर्देशं कृषको यथा३७०। अनभ्याहतचित्तश्च दांतश्चाहतधीस्तथा। विमुक्तः सर्वपापेभ्यो नरो गच्छेत्ततो दिवम्३७१। अभयं सर्वभूतेभ्यो भूतानामभयं यतः। तस्य देहविमुक्तस्य भयं नास्ति कुतश्चन३७२। यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवावलीयंते तथा ज्ञानानि चेतसि३७३। एवं सर्वमहिंसायां धर्मोऽर्थश्च महीयते। मृतः स नित्यं भवति यो हिंसां प्रतिपद्यते३७४। अहिंसकस्ततः सम्यग्धृतिमान्नियतेंद्रियः। शरण्यस्सर्वभूतानां गतिमाप्नोत्यनुत्तमाम्३७५। एवं प्रज्ञानतृप्तस्य निर्भयस्य मनीषिणः। न मृत्युरधिकोभावः सोमृतत्वं च गच्छति३७६। विमुक्तः सर्वसंगेभ्यो मुनिराकाशवत्स्थितः। विष्णुप्रियकरः शांतस्तं देवा ब्राह्मणं विदुः३७७। जीवितं यस्य धर्मार्थं धर्मोरत्यर्थमेव च। अहोरात्रादि पुण्यार्थं तं देवा ब्राह्मणं विदुः३७८। निवारितसमारंभं निर्नमस्कारमस्तुतिम्। अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः३७९। सर्वाणि भूतानि सुखं रमंते सर्वाणि दुःखानि भृशं भवंति। तेषां भवोत्पादनजातखेदः कुर्यात्तु कर्माणि च श्रद्दधानः३८०। दानं हि भूताभयदक्षिणायाः सर्वाणि दानान्यधितिष्ठतीह। तीक्ष्णे तनुं यः प्रथमं जुहोति सोनंतमाप्नोत्यभयं प्रजाभ्यः३८१। उत्तानमास्येन हविर्जुहोति अनंतमाप्नोत्यभितः प्रतिष्ठाम्। तस्यांगसंगादभिनिष्कृतं च वैश्वानरं सर्वमिदं प्रपेदे३८२। प्रादेशमात्रं हृदभिस्रुतं यत्तस्मिन्प्राणेनात्मयाजी जुहोति। तस्याग्निहोत्रे हुतमात्मसंस्थं सर्वेषु लोकेषु सदैव तेषु३८३। देवं विधातुं त्रिवृतं सुवर्णं ये वै विदुस्तं परमार्थभूतम्। ते सर्वभूतेषु महीयमाना देवाः समर्था अमृतं व्रजंति३८४। वेदांश्च वेद्यं च विधिं च कृत्स्नमथो निरुक्तं परमार्थतां च। सर्वं शरीरात्मनि यः प्रवेद तस्याभिसर्वे प्रचरंति नित्यम्३८५। भूमावसक्तं दिवि चाप्रमेयं हिरण्मयं तं च समंडलांते। प्रदक्षिणं दक्षिणमंतरिक्षे यो वेदनाप्यात्मनि दीप्तरश्मिः३८६। आवर्तमानं च विवर्तमानं षण्नेमि यद्द्वादशारं त्रिपर्व। यस्येदमास्यं परिपाति विश्वं तत्कालचक्रं निहितं गुहायाम्३८७। यतः प्रसादं जगतः शरीरं सर्वांश्च लोकानधिगच्छतीह। तस्मिन्हि संतर्पयतीह देवान्स वै विमुक्तो भवतीह नित्यम्३८८। तेजोमयो नित्यमतः पुराणो लोके भवत्यर्थभयादुपैति। भूतानि यस्मान्नभयं व्रजंति भूतेभ्यो यो नो द्विजते कदाचित्३८९। अगर्हणीयो न च गर्हतेन्यान्स वै विप्रः प्रवरं स्वात्मनीक्षेत्। विनीतमोहोप्यपनीतकल्मषो न चेह नामुत्र च योर्थमृच्छति३९०। अरोषमोहः समलोष्टकांचनः प्रहीणशोको गतसंधिविग्रहः। अपेतनिंदास्तुतिरप्रियाप्रियश्चरन्नुदासीनवदेव भिक्षुः३९१।

bhīṣma uvāca| kiṃ kṛtaṃ brahmaṇā brahmanpreṣya vārāṇasīpurīm| janārdanena kiṃ karma śaṃkareṇa ca yanmune1| kathaṃ yajñaḥ kṛtastena kasmiṃstīrthe vadasva me| ke sadasyā ṛtvijaśca sarvāṃstānprabravīhi me2| ke devāstarpitāstena etanme kautukaṃ mahat| pulastya uvāca| śrīnidhānaṃ puraṃ meroḥ śikhare ratnacitritam3| anekāścaryanilayaṃbahupādapasaṃkulam| vicitradhātubhiścitraṃ svacchasphaṭikanirmalam4| latāvitānaśobhāḍhyaṃ śikhiśabdavināditam| mṛgendraravavitrasta gajayūthasamākulam5| nirjharāṃbuprapātottha śīkarāsāraśītalam| vātāhatataruvrāta prasannāpānacitritam6| mṛganābhivarāmoda vāsitāśeṣakānanam| latāgṛharatiśrānta suptavidyādharādhvagam7| pragītakinnaravrāta madhuradhvanināditam| tasminnanekavinyāsa śobhitāśeṣabhūmikam8| vairājaṃ nāma bhavanaṃ brahmaṇaḥ parameṣṭhinaḥ| tatra divyāṃganodgīta madhuradhvani nāditā9| pārijātatarūtpanna maṃjarīdāmamālinī| ratnaraśmisamūhottha bahuvarṇavicitritā10| vinyastastaṃbhakoṭistu nirmalādarśaśobhitā| apsaronṛtyavinyāsa vilāsollāsalāsitā11| bahvātodyasamutpannasamūhasvananāditā| layatālayutāneka gītavāditra śobhitā12| sabhā kāṃtimatī nāma devānāṃ śarmadāyikā| ṛṣisaṃghasamāyuktā munivṛṃdaniṣevitā13| dvijātisāmaśabdena nāditā''naṃdadāyinī| tasyāṃ niviṣṭo deveśassaṃdhyāsaktaḥ pitāmahaḥ14| dhyāyati sma paraṃ devaṃ yenedaṃ nirmitaṃ jagat| dhyāyato buddhirutpannā kathaṃ yajñaṃ karomyaham15| kasminsthāne mayā yajñaḥ kāryaḥ kutra dharātale| kāśīprayāgastuṃgā ca naimiṣaṃ śṛṃkhalaṃ tathā16| kāṃcī bhadrā devikā ca kurukṣetraṃ sarasvatī| prabhāsādīni tīrthāni pṛthivyāmiha madhyataḥ17| kṣetrāṇi puṇyatīrthāni saṃti yānīha sarvaśaḥ| madādeśācca rudreṇa kṛtānyanyāni bhūtale18| yathāhaṃ sarvadeveṣu ādidevo vyavasthitaḥ| tathā caikaṃ paraṃ tīrthamādibhūtaṃ karomyaham19| ahaṃ yatra samutpannaḥ padmaṃ tadviṣṇunābhijam| puṣkaraṃ procyate tīrthamṛṣibhirvedapāṭhakaiḥ20| evaṃ ciṃtayatastasya brahmaṇastu prajāpateḥ| matireṣā samutpannā vrajāmyeṣa dharātale21| prāksthānaṃ sa samāsādya praviṣṭastadvanottamam| nānādrumalatākīrṇaṃ nānāpuṣpopaśobhitam22| nānāpakṣiravākīrṇaṃ nānāmṛgagaṇākulam| drumapuṣpabharāmodairvāsayadyatsurāsurān23| buddhipūrvamiva nyastaiḥ puṣpairbhūṣitabhūtalam| nānāgaṃdharasaiḥ pakvāpakvaiśca ṣaḍṛtūdbhavaiḥ24| phalaiḥ suvarṇarūpāḍhyairghrāṇadṛṣṭimanoharaiḥ| jīrṇaṃ patraṃ tṛṇaṃ yatra śuṣkakāṣṭhaphalāni ca25| bahiḥ kṣipati jātāni mārutonugrahādiva| nānāpuṣpasamūhānāṃ gaṃdhamādāya mārutaḥ26| śītalo vāti khaṃ bhūmiṃ diśo yatrābhivāsayan| haritasnigdha niśchidrairakīṭakavanotkaṭaiḥ27| vṛkṣairanekasaṃjñairyadbhūṣitaṃ śikharānvitaiḥ| arogairdarśanīyaiśca suvṛttaiḥ kaiścidujjvalaiḥ28| kuṭuṃbamiva viprāṇāmṛtvigbhirbhāti sarvataḥ| śobhaṃte dhātusaṃkāśairaṃkuraiḥ prāvṛtā drumāḥ29| kulīnairiva niśchidraiḥ svaguṇaiḥ prāvṛtā narāḥ| pavanāviddhaśikharaiḥ spṛśaṃtīva parasparam30| ājighraṃtī vacā'nyonyaṃ puṣpaśākhāvataṃsakāḥ| nāgavṛkṣāḥ kvacitpuṣpairdrumavānīrakesaraiḥ31| nayanairiva śobhaṃte caṃcalaiḥ kṛṣṇatārakaiḥ| puṣpasaṃpannaśikharāḥ karṇikāradrumāḥ kvacit32| yugmayugmādvidhā ceha śobhanta iva daṃpatī| supuṣpaprabhavāṭopaissiṃduvāra drupaṃktayaḥ33| mūrtimatya ivābhāṃti pūjitā vanadevatāḥ| kvacitkvacitkuṃdalatāḥ sapuṣpābharaṇojvalāḥ34| dikṣu vṛkṣeṣu śobhaṃte bālacaṃdrā ivocchritāḥ| sarjārjunāḥ kvacidbhānti vanoddeśeṣu puṣpitāḥ35| dhautakauśeyavāsobhiḥ prāvṛtāḥ puruṣā iva| atimuktakavallībhiḥ puṣpitābhistathā drumāḥ36| upagūḍhā virājaṃte svanārībhiriva priyāḥ| aparasparasaṃsaktaiḥ sālāśokāśca pallavaiḥ37| hastairhastānspṛśaṃtīva suhṛdaścirasaṃgatāḥ| phalapuṣpabharānamrāḥ panasāḥ saralārjunāḥ38| anyonyamarcayaṃtīva puṣpaiścaiva phalaistathā| mārutāvegasaṃśliṣṭaiḥ pādapāssālabāhubhiḥ39| abhyāśamāgataṃ lokaṃ pratibhāvairivotthitāḥ| puṣpāṇāmavarodhena suśobhārthaṃ niveśitāḥ40| vasaṃtamahamāsādya puruṣānsparddhayaṃti hi| puṣpaśobhābharanataiḥ śikharairvāyukaṃpitaiḥ41| nṛtyaṃtīva narāḥ prītāḥ sragalaṃkṛtaśekharāḥ| śṛṃgāgrapavanakṣiptāḥ puṣpāvaliyutā drumāḥ42| savallīkāḥ pranṛtyaṃti mānavā iva sapriyāḥ| svapuṣpanatavallībhiḥ pādapāḥ kvacidāvṛtāḥ43| bhāṃti tārāgaṇaiścitraiḥ śaradīva nabhastalam| drumāṇāmathavāgreṣu puṣpitā mālatī latāḥ44| śekharāiva śobhaṃte racitā buddhipūrvakam| haritāḥ kāṃcanacchāyāḥ phalitāḥ puṣpitā drumāḥ45| sauhṛdaṃ darśayaṃtīva narāḥ sādhusamāgame| puṣpakiṃjalkakapilā gatāḥ sarvadiśāsu ca46| kadaṃbapuṣpasya jayaṃ ghoṣayaṃtīva ṣaṭpadāḥ| kvacitpuṣpāsavakṣībāḥ saṃpataṃti tatastataḥ47| puṃskokilagaṇāvṛkṣa gahaneṣviva sapriyāḥ| śirīṣapuṣpasaṃkāśāḥ śukā mithunaśaḥ kvacit48| kīrtayaṃti giraścitrāḥ pūjitā brāhmaṇā yathā| sahacārisusaṃyuktā mayūrāścitrabarhiṇaḥ49| vanāṃteṣvapi nṛtyaṃti śobhaṃta iva narttakāḥ| kūjaṃtaḥpakṣisaṃghātā nānārutavirāviṇaḥ50 1.15.50| kurvaṃti ramaṇīyaṃ vai ramaṇīyataraṃ vanam| nānāmṛgagaṇākīrṇaṃ nityaṃ pramuditāṃḍajam51| tadvanaṃ naṃdanasamaṃ manodṛṣṭivivarddhanam| padmayonistu bhagavāṃstathā rūpaṃ vanottamam52| dadarśādarśavaddṛṣṭyā saumyayāpā payanniva| tā vṛkṣapaṃktayaḥ sarvā dṛṣṭvā devaṃ tathāgatam53| nivedya brahmaṇe bhaktyā mumucuḥ puṣpasaṃpadaḥ| puṣpapratigrahaṃ kṛtvā pādapānāṃ pitāmahaḥ54| varaṃ vṛṇīdhvaṃ bhadraṃ vaḥ pādapānityuvāca saḥ| evamuktā bhagavatā taravo niravagrahāḥ55| ūcuḥ prāṃjalayaḥ sarve namaskṛtvā viriṃcanam| varaṃ dadāsi ceddeva prapannajanavatsala56| ihaiva bhagavannityaṃ vane saṃnihito bhava| eṣa naḥ paramaḥ kāmaḥ pitāmaha namostu te57| tvaṃ cedvasasi deveśa vanesminviśvabhāvana| sarvātmanā prapannānāṃ vāṃchatāmuttamaṃ varam58| varakoṭibhiranyābhiralaṃ no dīyatāṃ varam| sannidhānena tīrthebhya idaṃ syātpravaraṃ mahat59| brahmovāca| uttamaṃ sarvakṣetrāṇāṃ puṇyametadbhaviṣyati| nityaṃ puṣpaphalopetā nityasusthirayauvanāḥ60| kāmagāḥ kāmarūpāśca kāmarūpaphalapradāḥ| kāmasaṃdarśanāḥ puṃsāṃ tapaḥsiddhyujvalā nṛṇām61| śriyā paramayā yuktā matprasādādbhaviṣyatha| evaṃ sa varado brahmā anujagrāha pādapān62| sthitvā varṣa sahasraṃ tu puṣkaraṃ prakṣipadbhuvi| kṣitirnipatitā tena vyakaṃpata rasātalam63| vivaśāstatyajurvelāṃ sāgarāḥ kṣubhitormayaḥ| śakrāśani hatānīva vyāghra vyālā vṛtāni ca64| śikharāṇyapyaśīryaṃta parvatānāṃ sahasraśaḥ| devasiddhavimānāni gaṃdharvanagarāṇi ca65| pracelurbabhramuḥ peturviviśuśca dharātalam| kapotameghāḥ khātpetuḥ puṭasaṃghātadarśinaḥ66| jyotirgaṇāṃśchādayaṃto babhūvustīvra bhāskarāḥ| mahatā tasya śabdena mūkāṃdhabadhirīkṛtam67| babhūva vyākulaṃ sarvaṃ trailokyaṃ sacarācaram| surāsurāṇāṃ sarveṣāṃ śarīrāṇi manāṃsi ca68| avaseduśca kimiti kimityetanna jajñire| dhairyamālaṃbya sarve'tha brahmāṇaṃ cāpyalokayan69| na ca te tamapaśyaṃta kutra brahmāgato hyabhūt| kimarthaṃ kaṃpitā bhūmirnimittotpātadarśanam70| tāvadviṣṇurgatastatra yatra devā vyavasthitāḥ| praṇipatya idaṃ vākyamuktavaṃto divaukasaḥ71| kimetadbhagavanbrūhi nimittotpātadarśanam| trailokyaṃ kaṃpitaṃ yena saṃyuktaṃ kāladharmaṇā72| jātakalpāvasānaṃ tu bhinnamaryādasāgaram| catvāro diggajāḥ kiṃ tu babhūvuracalāścalāḥ73| samāvṛtā dharā kasmātsaptasāgaravāriṇā| utpattirnāsti śabdasya bhagavanniḥ prayojanā74| yādṛśo vā smṛtaḥ śabdo na bhūto na bhaviṣyati| trailokyamākulaṃ yena cakre raudreṇa codyatā75| śubho'śubho vā śabdoreyaṃ trailokyasya divaukasām| bhagavanyadi jānāsi kimetatkathayasva naḥ76| evamukto'bravīdviṣṇuḥ parameṇānubhāvitaḥ| mā bhaiṣṭa marutaḥ sarve śṛṇudhvaṃ cātra kāraṇam77| niścayenānuvijñāya vakṣyāmyeṣa yathāvidham| padmahasto hi bhagavānbrahmā lokapitāmahaḥ78| bhūpradeśe puṇyarāśau yajñaṃ kartuṃ vyavasthitaḥ| avarohe parvatānāṃ vane cātīvaśobhane79| kamalaṃ tasya hastāttu patitaṃ dharaṇītale| tasya śabdo mahāneṣa yena yūyaṃ prakaṃpitāḥ80| tatrāsau taruvṛṃdena puṣpāmodābhinaṃditaḥ| anugṛhyātha bhagavānvanaṃ tatsamṛgāṃḍajam81| jagato'nugrahārthāya vāsaṃ tatrānvarocayat| puṣkaraṃ nāma tattīrthaṃ kṣetraṃ vṛṣabhameva ca82| janitaṃ tadbhagavatā lokānāṃ hitakāriṇā| brahmāṇaṃ tatra vai gatvā toṣayadhvaṃ mayā saha83| ārādhyamāno bhagavānpradāsyati varānvarān| ityuktvā bhagavānviṣṇuḥ saha tairdevadānavaiḥ84| jagāma tadvanoddeśaṃ yatrāste sa tu kaṃjajaḥ| prahṛṣṭāstuṣṭamanasaḥ kokilālāpalāpitāḥ85| puṣpoccayojjvalaṃ śastaṃ viviśurbrahmaṇo vanam| saṃprāptaṃ sarvadevaistu vanaṃ naṃdanasaṃmitam86| padminīmṛgapuṣpāḍhyaṃ sudṛḍhaṃ śuśubhe tadā| praviśyātha vanaṃ devāḥ sarvapuṣpopaśobhitam87| iha devostīti devā babhramuśca didṛkṣavaḥ| mṛgayaṃtastataste tu sarve devāḥ savāsavāḥ88| adbhutasya vanasyāṃtaṃ na te dadṛśurāśugāḥ| vicinvadbhistadā devaṃ daivairvāyurvilokitaḥ89| sa tānuvāca brahmāṇaṃ na drakṣyatha tapo vinā| tadā khinnā vicinvaṃtastasminparvatarodhasi90| dakṣiṇe cottare caiva aṃtarāle punaḥ punaḥ| vāyūktaṃ hṛdaye kṛtvā vāyustānabravītpunaḥ91| trividho darśanopāyo viriṃcerasya sarvadā| śraddhā jñānena tapasā yogena ca nigadyate92| sakalaṃ niṣkalaṃ caiva devaṃ paśyaṃti yoginaḥ| tapasvinastu sakalaṃ jñānino niṣkalaṃ param93| samutpanne tu vijñāne maṃdaśraddho na paśyati| bhaktyā paramayā kṣipraṃ brahma paśyaṃti yoginaḥ94| draṣṭavyo nirvikāro'sau pradhānapuruṣeśvaraḥ| karmaṇā manasā vācā nityayuktāḥ pitāmaham95| tapaścarata bhadraṃ vo brahmārādhanatatparāḥ| brāhmīṃ dīkṣāṃ prapannānāṃ bhaktānāṃ ca dvijanmanām96| sarvakālaṃ sa jānāti dātavyaṃ darśanaṃ mayā| vāyostu vacanaṃ śrutvā hitametadavetya ca97| brahmecchāviṣṭamatayo vākpatiṃ ca tato'bruvan| prajñānavibudhāsmākaṃ brāhmīṃ dīkṣāṃ vidhatsva naḥ98| sa didīkṣayiṣuḥ kṣipramamarānbrahmadīkṣayā| vedoktena vidhānena dīkṣayāmāsa tānguruḥ99| vinītaveṣāḥ praṇatā aṃtevāsitvamāyayuḥ| brahmaprasādaṃ saṃprāptāḥ pauṣkaraṃ jñānamīritam100 1.15.100| yajñaṃ cakāra vidhinā dhiṣaṇodhvaryusattamaḥ| padmaṃ kṛtvā mṛṇālāḍhyaṃ padmadīkṣāprayogataḥ101| anujagrāha devāṃstānsurecchā prerito muniḥ| tebhyo dadau vivekibhyaḥ sa vedoktāvadhānavit102| dīkṣāṃ vai vismayaṃ tyaktvā bṛhaspatirudāradhīḥ| ekamagniṃ ca saṃskṛtya mahātmā tridivaukasām103| prādādāṃgirasastuṣṭo jāpyaṃ vedoditaṃ tu yat| trisuparṇaṃ trimadhu ca pāvamānīṃ ca pāvanīm104| sa hi jāpyādikaṃ sarvamaśikṣayadudāradhīḥ| āpo hiṣṭheti yatsnānaṃ brāhmaṃ tatparipaṭhyate105| pāpaghnaṃ duṣṭaśamanaṃ puṣṭiśrībalavarddhanam| siddhidaṃ kīrtidaṃ caiva kalikalmaṣanāśanam106| tasmātsarvaprayatnena brāhmasnānaṃ samācaret| kurvaṃto maunino dāṃtā dīkṣitāḥ kṣapiteṃdriyāḥ107| sarve kamaṃḍaluyutā muktakakṣākṣamālinaḥ| daṃḍinaścīravastrāśca jaṭābhiratiśobhitāḥ108| snānācārāsanaratāḥ prayatnadhyānadhāriṇaḥ| mano brahmaṇi saṃyojya niyatāhārakāṃkṣiṇaḥ109| atiṣṭhandarśanālāpasaṃgadhyānavivarjitāḥ| evaṃ vratadharāḥ sarve trikālaṃ snānakāriṇaḥ110| bhaktyā paramayā yuktā vidhinā parameṇa ca| kālena mahatā dhyānāddevajñānamanogatāḥ111| brahmadhyānāgninirdagdhā yadā śuddhaikamānasāḥ| avirbabhūva bhagavānsarveṣāṃ dṛṣṭigocaraḥ112| tejasāpyāyitāstasya babhūvurbhrāṃtacetasaḥ| tatovalaṃbya te dhairyamiṣṭaṃ devaṃ yathāvidhi113| ṣaḍaṃgavedayogena hṛṣṭacittāstu tatparāḥ| śirogatairaṃjalibhiḥ śirobhiśca mahīṃ gatāḥ114| tuṣṭuvuḥ sṛṣṭikarttāraṃ sthitikartāramīśvaram| devā ūcuḥ| brahmaṇe brahmadehāya brahmaṇyāyā'jitāya ca115| namaskurmaḥ suniyatāḥ kratuvedapradāyine| lokānukaṃpine deva sṛṣṭirūpāya vai namaḥ116| bhaktānukaṃpinetyarthaṃ vedajāpyastutāya ca| bahurūpasvarūpāya rūpāṇāṃ śatadhāriṇe117| sāvitrīpataye deva gāyatrīpataye namaḥ| padmāsanāya padmāya padmavaktrāya te namaḥ118| varadāya varārhāya kūrmāya ca mṛgāya ca| jaṭāmakuṭayuktāya sruvasrucanidhāriṇe119| mṛgāṃkamṛgadharmāya dharmanetrāya te namaḥ| viśvanāmne'tha viśvāya viśveśāya namonamaḥ120| dharmanetratrāṇamasmādadhikaṃ kartumarhasi| vāṅmanaḥkāyabhāvaistvāṃ prapannāssmaḥ pitāmaha121| evaṃ stutastadā devairbrahmā brahmavidāṃ varaḥ| pradāsyāmi smṛto bāḍhamamoghaṃ darśanaṃ hi vaḥ122| bruvaṃtu vāṃchitaṃ putrāḥ pradāsyāmi varānvarān| evamuktā bhagavatā devā vacanamabruvan123| eṣa evādya bhagavansuparyāpto mahānvaraḥ| janito naḥ suśabdoyaṃ kamalaṃ kṣipatā tvayā124| kimarthaṃ kaṃpitā bhūmirlokāścākulitāḥ kṛtāḥ| naitannirarthakaṃ deva ucyatāmatra kāraṇam125| brahmovāca| yuṣmaddhitārthametadvai padmaṃ vinihitaṃ mayā| devatānāṃ ca rakṣārthaṃ śrūyatāmatra kāraṇam126| asuro vajranābho'yaṃ bālajīvāpahārakaḥ| avasthitastvavaṣṭabhya rasātalatalāśrayam127| yuṣmadāgamanaṃ jñātvā tapasthānnihitāyudhān| haṃtukāmo durācāraḥ seṃdrānapi divaukasaḥ128| ghātaḥ kamalapātena mayā tasya vinirmitaḥ| sa rājyaiśvaryadarpiṣṭastenāsau nihato mayā129| loke'sminsamaye bhaktā brāhmaṇā vedapāragāḥ| maiva te durgatiṃ yāṃtu labhaṃtāṃ sugatiṃ punaḥ130| devānāṃ dānavānāṃ ca manuṣyoragarakṣasām| bhūtagrāmasya sarvasya samosmi tridivaukasaḥ131| yuṣmaddhitārthaṃ pāpo'sau mayā maṃtreṇa ghātitaḥ| prāptaḥ puṇyakṛtānlokānkamalasyāsya darśanāt132| yanmayā padmamuktaṃ tu tenedaṃ puṣkaraṃ bhuvi| khyātaṃ bhaviṣyate tīrthaṃ pāvanaṃ puṇyadaṃ mahat133| pṛthivyāṃ sarvajaṃtūnāṃ puṇyadaṃ paripaṭhyate| kṛto hyanugraho devā bhaktānāṃ bhaktimicchatām134| vanesminnityavāsena vṛkṣairabhyarthitena ca| mahākālo vane'trāgādāgatasya mamānaghāḥ135| tapasyatāṃ ca bhavatāṃ mahajjñānaṃ pradarśitam| kurudhvaṃ hṛdaye devāḥ svārthaṃ caiva parārthakam136| bhavadbhirdarśanīyaṃ tu nānārūpadharairbhuvi| dviṣanvai jñāninaṃ vipraṃ pāpenaivārdito naraḥ137| na vimucyeta pāpena janmakoṭiśatairapi| vedāṃgapāragaṃ vipraṃ na hanyānna ca dūṣayet138| ekasminnihate yasmātkoṭirbhavati ghātitā| ekaṃ vedāṃtagaṃ vipraṃ bhojayecchraddhayānvitaḥ139| tasya bhuktā bhavetkoṭirviprāṇāṃ nātra saṃśayaḥ| yaḥ pātrapūraṇīṃ bhikṣāṃ yatīnāṃ tu prayacchati140| vimuktaḥ sarvapāpebhyo nā'sau durgatimāpnuyāt| yathāhaṃ sarvadevānāṃ jyeṣṭhaḥ śreṣṭhaḥ pitāmahaḥ141| tathā jñānī sadā pūjyo nirmamo niḥ parigrahaḥ| saṃsārabaṃdhamokṣārthaṃ brahmaguptamidaṃ vratam142| mayā praṇītaṃ viprāṇāmapunarbhavakāraṇam| agnihotramupādāya yastyajedajiteṃdriyaḥ143| rauravaṃ sa prayātyāśu praṇīto yamakiṃkaraiḥ| lokayātrāvitaṃḍaśca kṣudraṃ karma karoti yaḥ144| sa rāgacittaḥ śṛṃgārī nārījana dhanapriyaḥ| ekabhojī sumiṣṭāśī kṛṣivāṇijyasevakaḥ145| avedo vedaniṃdī ca parabhāryāṃ ca sevate| ityādidoṣaduṣṭo yastasya saṃbhāṣaṇādapi146| naro narakagāmī syādyaśca sadvratadūṣakaḥ| asaṃtuṣṭaṃ bhinnacittaṃ durmatiṃ pāpakāriṇam147| na spṛśedaṃgasaṃgena spṛṣṭvā snānena śuddhyati| evamuktvā sa bhagavānbrahmā tairamaraiḥ saha148| kṣetraṃ niveśayāmāsa yathāvatkathayāmi te| uttare caṃdranadyāstu prācī yāvatsarasvatī149| pūrvaṃ tu naṃdanātkṛtsnaṃ yāvatkalpaṃ sapuṣkaram| vedī hyeṣā kṛtā yajñe brahmaṇā lokakāriṇā150 1.15.150| jyeṣṭhaṃ tu prathamaṃ jñeyaṃ tīrthaṃ trailokyapāvanam| khyātaṃ tadbrahmadaivatyaṃ madhyamaṃ vaiṣṇavaṃ tathā151| kaniṣṭhaṃ rudradaivatyaṃ brahmapūrvamakārayat| ādyametatparaṃ kṣetraṃ guhyaṃ vedeṣu paṭhyate152| araṇyaṃ puṣkarākhyaṃ tu brahmā sannihitaḥ prabhuḥ| anugraho bhūmibhāge kṛto vai brahmaṇā svayam153| anugrahārthaṃ viprāṇāṃ sarveṣāṃ bhūmicāriṇām| suvarṇavajraparyaṃtā vedikāṃkā mahī kṛtā154| vicitrakuṭṭimāratnaiḥ kāritā sarvaśobhanā| ramate tatra bhagavānbrahmā lokapitāmahaḥ155| viṣṇurudrau tathā devau vasavopyaśvināvapi ?| marutaśca maheṃdreṇa ramaṃte ca divaukasaḥ156| etatte tathyamākhyātaṃ lokānugrahakāraṇam| saṃhitānukrameṇātra maṃtraiśca vidhipūrvakam157| vedānpaṭhaṃti ye viprā guruśuśrūṣaṇe ratāḥ| vasaṃti brahmasāmīpye sarve tenānubhāvitāḥ158| bhīṣma uvāca| bhagavankena vidhinā araṇye puṣkare naraiḥ| brahmalokamabhīpsadbhirvastavyaṃ kṣetravāsibhiḥ159| kiṃ manuṣyairutastrībhiruta varṇāśramānvitaiḥ| vasadbhiḥ kimanuṣṭheyametatsarvaṃ bravīhi me160| pulastya uvāca| naraiḥ strībhiśca vastavyaṃ varṇāśramanivāsibhiḥ| svadharmācāraniratairdaṃbhamohavivarjitaiḥ161| karmaṇā manasā vācā brahmabhaktairjiteṃdriyaiḥ| anasūyubhirakṣudraiḥ sarvabhūtahite rataiḥ162| bhīṣma uvāca| kiṃ kurvāṇo naraḥ karma brahmabhaktastvihocyate| kīdṛśā brahmabhaktāśca smṛtā nṝṇāṃ vadasva me163| pulastya uvāca| trividhā bhaktiruddiṣṭā manovākkāyasaṃbhavā| laukikī vaidikī cāpi bhavedādhyātmikī tathā164| dhyānadhāraṇayā buddhyā vedārthasmaraṇe hi yat| brahmaprītikarī caiṣā mānasī bhaktirucyate165| maṃtravedanamaskārairagniśrāddhādiciṃtanaiḥ| jāpyaiścāvaśyakaiścaiva vācikī bhaktiriṣyate166| vratopavāsaniyataiściteṃdriyanirodhibhiḥ| bhūṣaṇairhemaratnāḍhyaistathā cāṃdrāyaṇādibhiḥ167| brahmakṛcchropavāsaiśca tathācānyaiḥ śubhavrataiḥ| kāyikībhaktirākhyātā trividhā tu dvijanmanām168| goghṛtakṣīradadhibhiḥ ratnadīpakuśodakaiḥ| gaṃdhairmālyaiśca vividhairdhātubhiścopapāditaiḥ169| ghṛtagugguludhūpaiśca kṛṣṇāgarusugaṃdhibhiḥ| bhūṣaṇairhemaratnāḍhyaiścitrābhiḥ sragbhireva ca170| nṛtyavāditragītaiśca sarvaratnopahārakaiḥ| bhakṣyabhojyānnapānaiśca yā pūjā kriyate naraiḥ171| pitāmahaṃ samuddiśya bhaktissā laukikī matā| vedamaṃtrahaviryogairbhaktiryā vaidikī matā172| darśe vā paurṇamāsyāṃ vā kartavyamagnihotrakam| praśastaṃ dakṣiṇādānaṃ puroḍāśaṃ carukriyā173| iṣṭirdhṛtiḥ somapānāṃ yajñīyaṃ karma sarvaśaḥ| ṛgyajuḥsāmajāpyāni saṃhitādhyayanāni ca174| kriyaṃte vidhimuddiśya sā bhaktirvaidikīṣyate| agni bhūmyanilākāśāṃbuniśākarabhāskaram175| samuddiśya kṛtaṃ karma tatsarvaṃ brahmadaivatam| ādhyātmikī tu dvividhā brahmabhaktiḥ sthitā nṛpa176| saṃkhyākhyā yogajā cānyā vibhāgaṃ tatra me śṛṇu| caturviṃśatitatvāni pradhānādīni saṃkhyayā177| acetanāni bhogyāni puruṣaḥ paṃcaviṃśakaḥ| cetanaḥ puruṣo bhoktā na kartā tasya karmaṇaḥ178| ātmā nityo'vyayaścaiva adhiṣṭhātā prayojakaḥ| avyaktaḥ puruṣo nityaḥ kāraṇaṃ ca pitāmahaḥ179| tatvasargo bhāvasargo bhūtasargaśca tattvataḥ| saṃkhyayā parisaṃkhyāya pradhānaṃ ca guṇātmakam180| sādharmyamānamaiśvaryaṃ pradhānaṃ ca vidharmi ca| kāraṇatvaṃ ca brahmatvaṃ kāmyatvamidamucyate181| prayojyatvaṃ pradhānasya vaidharmyamidamucyate| sarvatrakartṛsyadbrahmapuruṣasyāpyakartṛtā182 | cetanatvaṃ pradhāne ca sādharmyamidamucyate| tatvāṃtaraṃ ca tatvānāṃ karmakāraṇameva ca183| prayojanaṃ ca naiyojyamaiśvaryaṃ tatvasaṃkhyayā| saṃkhyāstītyucyate prājñairviniścityārthaciṃtakaiḥ184| iti tatvasya saṃbhāraṃ tatvasaṃkhyā ca tatvataḥ| brahmatatvādhikaṃ cāpi śrutvā tatvaṃ vidurbudhāḥ185| sāṃkhyakṛdbhaktireṣā ca sadbhirādhyātmikī kṛtā| yogajāmapi bhaktānāṃ śṛṇu bhaktiṃ pitāmahe186| prāṇāyāmaparo nityaṃ dhyānavānniyateṃdriyaḥ| bhaikṣyabhakṣī vratī vāpi sarvapratyāhṛteṃdriyaḥ187| dhāraṇaṃ hṛdaye kuryāddhyāyamānaḥ prajeśvaram| hṛtpadmakarṇikāsīnaṃ raktavaktraṃ sulocanam188| parito dyotitamukhaṃ brahmasūtrakaṭītaṭam| caturvaktraṃ caturbāhuṃ varadābhayahastakam189| yogajā mānasī siddhirbrahmabhaktiḥ parā smṛtā| ya evaṃ bhaktimāndeve brahmabhaktaḥ sa ucyate190| vṛttiṃ ca śṛṇu rājeṃdra yā smṛtā kṣetravāsinām| svayaṃ devena viprāṇāṃ viṣṇvādīnāṃ samāgame191| kathitā vistarātpūrvaṃ sarveṣāṃ tatra sannidhau| nirmamā nirahaṃkārā niḥsaṃgā niṣparigrahāḥ192| baṃdhuvarge ca niḥsnehāssamaloṣṭāśmakāṃcanāḥ| bhūtānāṃ karmabhirnityairvividhairabhayapradāḥ193| prāṇāyāmaparā nityaṃ paradhyānaparāyaṇāḥ| yājinaḥ śucayo nityaṃ yatidharmaparāyaṇāḥ194| sāṃkhyayogavidhijñāśca dharmajñāśchinnasaṃśayāḥ| yajaṃte vidhinānena ye viprāḥ kṣetravāsinaḥ195| araṇye pauṣkare teṣāṃ mṛtānāṃ satphalaṃ śṛṇu| vrajaṃti te suduṣprāpaṃ brahmasāyujyamakṣayam196| yatprāpya na punarjanma labhante mṛtyudāyakam| punarāvartanaṃ hitvā brāhmīvidyāṃ samāsthitāḥ197| punarāvṛttiranyeṣāṃ prapaṃcāśramavāsinām| gārhasthyavidhimāśritya ṣaṭkarmanirataḥ sadā198| juhoti vidhinā samyaṅmaṃtrairyajñe nimaṃtritaḥ| adhikaṃ phalamāpnoti sarvaduḥkhavivarjitaḥ199| sarvalokeṣu cāpyasya gatirna pratihanyate| divyenaiśvaryayogena svārūḍhaḥ saparigrahaḥ200 1.15.200| bālasūryaprakāśena vimānena suvarcasā| vṛtaḥ strīṇāṃ sahasraistu svaṃcchadagamanālayaḥ201| vicaratyanivāryeṇa sarvalokānyadṛcchayā| spṛhaṇīyatamaḥ puṃsāṃ sarvadharmottamo dhanī202| svargacyutaḥ prajāyeta kule mahati rūpavān| dharmajño dharmabhaktaśca sarvavidyārthapāragaḥ203| tathaiva brahmacaryeṇa guruśuśrūṣaṇena ca| vedādhyayanasaṃyukto bhaikṣyavṛtirjitendriyaḥ204| nityaṃ satyavrate yuktaḥ svadharmeṣvapramādavān| sarvakāmasamṛddhena sarvakāmāvalaṃbinā205| sūryeṇeva dvitīyena vimānenānivāritaḥ| guhyakānāmabrahmākhya gaṇāḥ paramasaṃmatāḥ206| aprameyabalaiśvaryā devadānavapūjitāḥ| teṣāṃ sa samatā yāti tulyaiśvaryasamanvitaḥ207| devadānavamartyeṣu bhavatyaniyatāyudhaḥ| varṣakoṭisahasrāṇi varṣakoṭiśatāni ca208| evamaiśvaryasaṃyukto viṣṇuloke mahīyate| uṣitvā'sau vibhūtyaivaṃ yadā pracyavate punaḥ209| viṣṇulokātsvakṛtyena svargasthāneṣu jāyate210| puṣkarāraṇyamāsādya brahmacaryāśrame sthitaḥ| abhyāsena tu vedānāṃ vasati mriyatepi vā211| mṛto'sau yāti divyena vimānena svatejasā| pūrṇacaṃdraprakāśena śaśivatpriyadarśanaḥ212| rudralokaṃ samāsādya guhyakaiḥ saha modate| aiśvaryaṃ mahadāpnoti sarvasya jagataḥ prabhuḥ213| bhuktvā yugasahasrāṇi rudraloke mahīyate| pracyutastu punastasmādrudralokātkrameṇa tu214| nityaṃ pramuditastatra bhuktvā sukhamanāmayam| dvijānāṃ sadane divye kule mahati jāyate215| mānuṣeṣu sa dharmmātmā surūpo vākpatirbhavet| spṛhaṇīyavapuḥ strīṇāmmahābhogapatirbalī216| vānaprasthasamācārī grāmyauṣadhivivarjitaḥ| sarvalokeṣu cāpyasya gatirna pratihanyate217| śīrṇaparṇaphalāhāraḥ puṣpamūlāṃbubhojanaḥ| kāpotenāśmakuṭṭena daṃtolūkhalikena ca218| vṛtyupāyena jīveta cīravalkalavāsasā| jaṭītriṣavaṇasnāyī tyaktadoṣastu daṃḍavān219| kṛcchravrataparo yastu śvapaco yadi vā paraḥ| jalaśāyī paṃcatapā varṣāsvabhrāvagāhakaḥ220| kīṭakaṃṭakapāṣāṇabhūmyāṃ tu śayanaṃ tathā| sthānavīrāsanarataḥ saṃvibhāgī dṛḍhavrataḥ221| araṇyauṣadhibhoktā ca sarvabhūtābhayapradaḥ| nityaṃ dharmārjanarato jitakrodho jiteṃdriyaḥ222| brahmabhaktaḥ kṣetravāsī puṣkare vasate muniḥ| sarvasaṃgaparityāgī svārāmo vigataspṛhaḥ223| yaścātra vasate bhīṣma śṛṇu tasyāpi yā gatiḥ| taruṇārkaprakāśena vedikāstaṃbhaśobhinā224| brahmabhakto vimānena yāti kāmapracāriṇām| virājamāno nabhasi dvitīya iva caṃdramāḥ225| gītavāditranṛtyajñairgaṃdharvāpsarasāṃgaṇaiḥ| apsarobhiḥ samāyukto varṣakoṭiśatānyasau226| yasya kasyāpi devasya lokaṃ yātyanivāritaḥ| brahmaṇo'nugraheṇaiva tatratatra virājate227| brahmalokāccyutaścāpi viṣṇulokaṃ sa gacchati| viṣṇulokātparibhraṣṭo rudralokaṃ sa gacchati228| tasmādapi cyutaḥ sthānāddvīpeṣu sa hi jāyate| svargeṣu ca tathānyeṣu bhogānbhuktvā yathepsitān229| bhuktvaiśvaryaṃ tatasteṣu punarmartyeṣu jāyate| rājā vā rājaputro vā jāyate dhanavānsukhī230| surūpaḥ subhagaḥ kāṃtaḥ kīrtimānbhaktibhāvitaḥ| brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā vā kṣetravāsinaḥ231| svadharmaniratā rājansuvṛttāścirajīvinaḥ| sarvātmanā brahmabhaktā bhūtānugrahakāriṇaḥ232| puṣkare tu mahākṣetre ye vasaṃti mumukṣavaḥ| mṛtāste brahmabhavanaṃ vimānairyāṃti śobhanaiḥ233| apsarogaṇasaṃghuṣṭaiḥ kāmagaiḥ kāmarūpibhiḥ| athavā sarvadīptāgnau svaśarīraṃ juhoti yaḥ234| brahmadhyāyī mahāsatvassa brahmabhavanaṃ vrajet| brahmaloko'kṣayastasya śāśvato vibhavaiḥ saha235| sarvalokottamo ramyo bhavatīṣṭārthasādhakaḥ| puṣkare tu mahāpuṇye prāṇānye salile tyajan236| teṣāmapyakṣayo bhīṣma brahmaloko mahātmanām| sākṣātpaśyaṃti te devaṃ sarvaduḥkhavināśanam237| sarvāmarayutaṃ devaṃ rudraviṣṇugaṇairyutam| anāśake mṛtāśśūdrāḥ puṣkare tu vane narāḥ238| haṃsayuktaistato yāṃti vimānairarkasaprabhaiḥ| nānāratnasuvarṇāḍhyairdṛḍhairgaṃdhādhivāsitaiḥ239| anaupamyaguṇairanyairapsarogītanāditaiḥ| patākādhvajavinyastairnānāghaṇṭānināditaiḥ240| bahvāścaryasamopetaiḥ krīḍāvijñānaśālibhiḥ| suprabhairguṇasaṃpannairmayūravaravāhibhiḥ241| brahmaloke narā dhīrā ramaṃte nāśake mṛtāḥ| tatroṣitvā ciraṃ kālaṃ bhuktvā bhogānyathepsitān242| dhanī vipnakule bhogī jāyate martyamāgataḥ| kārīṣīṃ sādhayedyastu puṣkare tu vane naraḥ243| sarvalokānparityajya brahmalokaṃ sa gacchati| brahmaloke vasettāvadyāvatkalpakṣayo bhavet244| naiva paśyati martyaṃ hi kliśyamānaṃ svakarmabhiḥ| gatistasyā'pratihatā tiryagūrdhvamadhastathā245| sa pūjyaḥ sarvalokeṣu yaśo vistārayanvaśī| sadācāravidhiprajñaḥ sarvendriya manoharaḥ246| nṛtyavāditragītajñaḥ subhagaḥ priyadarśanaḥ| nityamamlānakusumo divyābharaṇabhūṣitaḥ247| nīlotpaladalaśyāmo nīlakuṃcitamūrddhajaḥ| ajaghanyāḥ sumadhyāśca sarvasaubhāgyapūritāḥ248| sarvaiśvaryaguṇopetā yauvanenātigarvitāḥ| striyaḥ sevaṃti tatrasthāḥ śayane ramayaṃti ca249| vīṇāveṇuninādaiśca suptaḥ saṃpratibudhyate| mahotsavasukhaṃ bhuṃkte duḥprāpyamakṛtātmabhiḥ250 1.15.250| prasādāddevadevasya brahmaṇaḥ śubhakāriṇaḥ| bhīṣma uvāca| ācārāḥ paramā dharmāḥ kṣetradharmaparāyaṇāḥ251| svadharmācāraniratā jitakrodhā jiteṃdriyāḥ| brahmalokaṃ vrajaṃtīti naitaccitraṃ mataṃ mama252| asaṃśayaṃ ca gacchaṃti lokānanyānapi dvijāḥ| vinā padmopavāsena tathaiva niyamena ca253| striyo mlechāśca śūdrāśca pakṣiṇaḥ paśavo mṛgāḥ| mūkā jaḍāndhabadhirāstapo niyamavarjitāḥ254| teṣāṃ vada gatiṃ vipra puṣkare ye tvavasthitāḥ| pulastya uvāca| striyo mlecchāśca śūdrāśca paśavaḥ pakṣiṇo mṛgāḥ255| puṣkare tu mṛtā bhīṣma brahmalokaṃ vrajaṃti te| śarīrairdivyarūpaistu vimānai ravisaprabhaiḥ256| divyavyūhasamāyuktaiḥ suvarṇavaraketanaiḥ| suvarṇavajrasopānamaṇistaṃbhavibhūṣitaiḥ257| sarvakāmopabhogāḍhyaiḥ kāmagaiḥ kāmarūpibhiḥ| nānārasāḍhyaṃ gacchaṃti strīsahasrasamākulāḥ258| brahmalokaṃ mahātmāno lokānanyānyathepsitān| brahmalokāccyutāścāpi kramāddvīpeṣu yāṃti te259| kule mahati vistīrṇe dhanī bhavati sa dvijaḥ| tiryagyoni gatā ye tu sarpakīṭapipīlikāḥ260| sthalajā jalajāścaiva svedāṃḍodbhijjarāyujāḥ| sakāmā vāpyakāmā vā puṣkare tu vane mṛtāḥ261| sūryaprabhavimānasthā brahmalokaṃ prayāṃti te| kalau yuge mahāghore prajāḥ pāpasamīritāḥ262| nānyenāsminnupāyena dharmaḥ svargaśca labhyate| vasaṃti puṣkare ye tu brahmārcanaratā narāḥ263| kalau yuge kṛtārthāste kliśyaṃtyanye nirarthakāḥ| rātrau karoti yatpāpaṃ naraḥ paṃcabhiriṃdriyaiḥ264| karmaṇā manasā vācā kāmakrodhavaśānugāḥ| prātaḥ sa jalamāsādya puṣkare tu pitāmaham265| abhigamya śucirbhūttvā tasmātpāpātpramucyate| udaye'rkasya cārabhya yāvaddarśanamūrdhvagam266| mānasākhye prasaṃciṃtya brahmayoge haredagham| dṛṣṭvā viriṃciṃ madhyāhne naraḥ pāpātpramucyate267| madhyāhnāstamayāntaṃ yadiṃdriyaiḥ pāpamācaret| pitāmahasya saṃdhyāyāṃ darśanādeva mucyate268| śabdādīnviṣayānsarvānbhuṃjānopi sakāmataḥ| yaḥ puṣkare brahmabhakto nivasettapasi sthitaḥ269| puṣkarāraṇyamadhyastho miṣṭānnāsvādabhojanaḥ| trikālamapi bhuṃjāno vāyubhakṣasamo mataḥ270| vasaṃti puṣkare ye tu narāḥ sukṛtakarmiṇaḥ| te labhaṃte mahābhogānkṣetrasyāsya prabhāvataḥ271| yathā mahodadhestulyo na cānyo'sti jalāśayaḥ| tathā vai puṣkarasyāpi samaṃ tīrthaṃ na vidyate272| puṣkarāraṇyasadṛśaṃ tīrthaṃ nāstyadhikaṃ guṇaiḥ| atha te'nyānpravakṣyāmi kṣetre ye'sminvyavasthitāḥ273| viṣṇunā sahitāḥ sarva iṃdrādyāśca divaukasaḥ| gajavaktraḥ kumāraśca revaṃtaḥ sadivākaraḥ274| śivadūtī tathā devī kanyā kṣemaṃkarī sadā| alaṃ tapobhirniyamaiḥ sukriyārcanakāriṇām275| vratopavāsakarmāṇi kṛtvānyatra mahāṃtyapi| jyeṣṭhe tu puṣkarāraṇye yastiṣṭhati nirudyamaḥ276| labhate sarvakāmitvaṃ yo'traivāste dvijaḥ sadā| pitāmahasamaṃ yāti sthānaṃ paramamavyayam277| kṛte dvādaśabhirvarṣaistretāyāṃ hāyanena tu| māsena dvāpare bhīṣma ahorātreṇa tatkalau278| phalaṃ saṃprāpyate loke kṣetresmiṃstīrthavāsibhiḥ| ityevaṃ devadevena puroktaṃ brahmaṇā mama279| nātaḥ parataraṃ kiṃcitkṣetramastīha bhūtale| tasmātsarvaprayatnenāraṇyametatsamāśrayet280| gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ| yathoktakāriṇaḥ sarve gacchaṃti paramāṃ gatim281| ekasminnāśrame dharmaṃ yo'nutiṣṭhedyathāvidhi| akāmadveṣasaṃyuktaḥ sa paratra mahīyate282| catuṣpathāhi niḥśreṇī brahmaṇeha pratiṣṭhitā| etāmāśritya niśreṇīṃ brahmaloke mahīyate283| āyuṣo'pi caturbhāgaṃ brahmacāryanasūyakaḥ| gurau vā guruputre vā vaseddharmārthakovidaḥ284| karmātirekeṇa guroradhyetavyaṃ bubhūṣatā| dakṣiṇānāṃ pradāpī syādāhūto gurumāśrayet285| jaghanyaśāyī pūrvaṃ syādutthāyī guruveśmani| yacca śiṣyeṇa karttavyaṃ kāryamāsevanādikam286| kṛtamityeva tatsarvaṃ kṛtvā tiṣṭhettu pārśvataḥ| kiṃkaraḥ sarvakārī ca sarvakarmasukovidaḥ287| śucirdakṣo guṇopeto brūyādiṣṭamathottaram| cakṣuṣā gurumavyagro nirīkṣeta jiteṃdriyaḥ288| nā'bhuktavati cāśnīyādapītavati no pibet| na tiṣṭhati tathāsīta na suptenaiva saṃviśet289| uttānābhyāṃ ca pāṇibhyāṃ pādāvasya mṛdu spṛśet| dakṣiṇaṃ dakṣiṇenaiva savyaṃ savyena pīḍayet290| abhivādya guruṃ brūyādabhidhāṃ svāṃ bruvanniti| idaṃ kariṣye bhagavannidaṃ cāpi mayā kṛtam291| iti sarvaṃ ca vijñāpya nivedya gurave dhanam| kuryātkṛtaṃ ca tatsarvamākhyeyaṃ gurave punaḥ292| yāṃstu gaṃdhānrasānvāpi brahmacārī na sevate| seveta tānsamāvṛtya iti dharmeṣu niścayaḥ293| ye kecidvistareṇoktā niyamā brahmacāriṇaḥ| tānsarvānanugṛhṇīyādbhaktaśśiṣyaśca vai guroḥ294| sa eva gurave prītimupakṛtya yathābalam| agrāmyeṣvāśrameṣveva śiṣyo varteta karmaṇā295| vedavedau tathā vedānvedārthāṃśca tathā dvijaḥ| bhikṣābhugapyadhaḥśāyī samadhītya gurormukhāt296| vedavratopayogī ca caturthāṃśena yogataḥ| gurave dakṣiṇāṃ datvā samāvartedyathāvidhi297| dharmānvitairyuto dārairagnīnāvāhya pūjayet| dvitīyamāyuṣo bhāgaṃ gṛhamedhī samācaret298| gṛhasthavṛttayaḥ pūrvaṃ catasro munibhiḥ kṛtāḥ| kusūladhānyā prathamā kuṃbhīdhānyā dvitīyakā299| aśvastanī tṛtīyoktā kāpotyatha caturthikā| tāsāṃ parāparā śreṣṭhā dharmato lokajittamā300 1.15.300| ṣaṭkarmavarttakastvekastribhiranyaḥ prasarpate| dvābhyāṃ caiva caturthastu dvijaḥ sa brahmaṇi sthitaḥ301| gṛhamedhivratādanyanmahattīrthaṃ na cakṣate| nātmārthe pācayedannaṃ na vṛthā ghātayetpaśum302| prāṇī vā yadi vāprāṇī saṃskārādyajñamarhati| na divā prasvapejjātu na pūrvāpararātrayoḥ303| na bhuṃjītāṃtarākāle nānṛtaṃ tu vadediha| na cāpyaśnanvasedvipro gṛhe kaścidapūjitaḥ304| tathāsyātithayaḥ pūjyā havyakavyavahāḥ smṛtāḥ| vedavidyāvratasnātā śrotriyā vedapāragāḥ305| svakarmajīvinodāṃtāḥ kriyāvaṃtastapasvinaḥ| teṣāṃ havyaṃ ca kavyaṃ cāpyarhaṇārthaṃ vidhīyate306| naśvaraissaṃprayātasya svadharmāpagatasya ca| apaviddhāgnihotrasya gurorvālīkakāriṇaḥ307| asatyābhiniveśasya nādhikārosti karmaṇoḥ| saṃvibhāgotra bhūtānāṃ sarveṣāmeva śiṣyate308| tathaivāpacamānebhyaḥ pradeyaṃ gṛhamedhinā| vighasāśī bhavennityaṃ nityaṃ cāmṛtabhojanaḥ309| amṛtaṃ yajñaśeṣaṃ syādbhojanaṃ haviṣā samam| saṃbhuktaśeṣaṃ yośnāti tamāhurvighasāśinam310| svadāranirato dāṃto dakṣotyarthaṃ jiteṃdriyaḥ| ṛtvikpurohitācāryamātulātithisaṃhataiḥ311| vṛddhabālāturairvaidyairjñātisaṃbaṃdhi bāṃdhavaiḥ| mātrā pitrā ca jāmātrā bhrātrā putreṇa bhāryayā312| duhitrā dāsavargeṇa vivādaṃ na samācaret| etānvimucya saṃvādānsarvapāpaiḥ pramucyate313| etairjitaistu jayati sarvalokānna saṃśayaḥ| ācāryo brahmalokeśaḥ prājāpatya prabhuḥ pitā314| atithiḥ sarvalokeśa ṛtvigvedāśrayaḥ prabhuḥ| jāmātāpsarasāṃloke jñātayo vaiśvadevikāḥ315| saṃbaṃdhi bāṃdhavā dikṣu pṛthivyāṃ mātṛmātulau| vṛddhabālāturāścaiva ākāśe prabhaviṣṇavaḥ316| purodhā ṛṣilokeśaḥ saṃśritāssādhyalokapāḥ| aśvilokapatirvaidyo bhrātā tu vasulokapaḥ317| caṃdralokeśvarī bhāryā duhitāpsarasāṃ gṛhe| bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putra svakātanuḥ318| kāyasthā dāsavargāśca duhitā kṛpaṇaṃ param| tasmādetairadhikṣiptaḥ sahennityamasaṃjvaraḥ319| gṛhadharmarato vidvāndharmaniṣṭho jitaklamaḥ| nārabhedbahukāryāṇi dharmavānkiṃcidārabhet320| gṛhasthavṛttayastisrastāsāṃ niśreyasaṃ paraṃ| parasparaṃ tathaivāhuścāturāśramyameva ca321| ye coktāni yamāsteṣāṃ sarvaṃ kāryaṃ bubhūṣuṇā| kuṃbhadhānyairuṃcchaśilaiḥ kāpotīṃ vṛttimāśritaiḥ322| yasmiṃścaite vasaṃtyarthāstadrāṣṭramabhivardhate| pūrvāparāndaśaparānpunāti ca pitāmahān323| gṛhasthavṛttimapyetāṃ vartayedyo gatavyathaḥ| sa cakradharalokānāṃ samānāmprāpnuyādgatim324| jiteṃdriyāṇāmathavā gatireṣā vidhīyate| svargaloko gṛhasthānāṃ pratiṣṭhā niyatātmanāṃ325| brahmaṇābhihatā śreṇī hyeṣā yasyāḥ pramucyate| dvitīyāṃ kramaśaḥ prāpya svargaloke mahīyate326| tṛtīyāmapi vakṣyāmi vānaprasthāśramaṃ śṛṇu| gṛhasthastu yadā paśyedvalīpalitamātmanaḥ327| apatyasyaiva cāpatyaṃ vanameva tadāśrayet| gṛhasthavratakhinnānāṃ vānaprasthāśramaukasāṃ328| śrūyatāṃ bhīṣma bhadraṃ te sarvalokāśrayātmanāṃ| dīkṣāpūrvaṃ nivṛttānāṃ puṇyadeśanivāsināṃ329| prajñābalayujāṃ puṃsāṃ satyaśaucakṣamāvatāṃ| tṛtīyamāyuṣo bhāgaṃ vānaprasthāśrame vasan330| tānevāgnīnparicaredyajamāno divaukasaḥ| niyato niyatāhāro viṣṇubhaktiprasaktimān331| tadāgnihotramātrāṇi yajñāṃgāni ca sarvaśaḥ| akṛṣṭaṃ vai vrīhiyavaṃ nīvāraṃ vighasāni ca332| grīṣme haviṣyaṃ prāyacchetsa māgheṣvapi paṃcasu| vānaprasthāśramepyetāścatasro vṛttayaḥ smṛtāḥ333| sadyaḥ prabhakṣakāḥ kecitkecinmāsikasaṃcayān| vārṣikānsaṃcayānkecitkeciddvādaśavārṣikān334| kurvantyatithipūjārthaṃ yajñatantrārthameva ca| abhrāvakāśā varṣāsu hemaṃte jalasaṃśrayāḥ335| grīṣme paṃcāgnitapasaḥ śaradyamṛtabhojanāḥ| bhūmau viparivartaṃte tiṣṭhaṃti prapadairapi336| sthānāsane ca vartante vasaneṣvapi saṃsthite| daṃtolūkhalinaḥ kecidaśmakuṭṭāstathā pare337| śuklapakṣe pibantyeke yavāgūṃ kvathitāṃ kvacit| kṛṣṇapakṣe pibaṃtyeke bhuṃjate ca yathāgamam338| mūlaireke phalaireke jalaireke dṛḍhavratāḥ| varttayaṃti yathānyāyaṃ vaikhānasa dhṛtavratāḥ339| etāścānyāśca vividhā dīkṣāsteṣāṃ manasvināṃ| caturthaścaupaniṣado dharmaḥ sādhāraṇo mataḥ340| vānaprastho gṛhasthaśca satatonyaḥ pravarttate| tasminneva yuge tāta vipraiḥ sarvārthadarśibhiḥ341| agastyaśca saptarṣayo madhucchaṃdo gaveṣaṇaḥ| sāṃkṛtiḥ sadivo bhāṃḍiryavaprotho hyatharvaṇaḥ342| ahovīryastathā kāmyaḥ sthāṇurmedhātithirbudhaḥ| manovākaḥ śinīvākaḥ śūnyapālo kṛtavraṇaḥ343| ete karmasu vidvāṃsastataḥ svargamupāgaman| ete pratyakṣadharmāṇastathā yāyāvarāgaṇāḥ344| ṛṣīṇāmugratapasāṃ dharmanaipuṇyadarśinām| sureśvaraṃ samārādhya brāhmaṇā vanamāśritāḥ345| apāsyoparatā māyāṃ brāhmaṇā vanamāśritāḥ| anakṣatrāstathā dhṛṣyā dṛśyante proṣitā gaṇāḥ346| jarayā tu paridyūnā vyādhinā paripīḍitāḥ| caturthaṃ tvāśramaṃ śeṣaṃ vānaprasthāśramādyayuḥ347| sadyaskārī sunirvāpya sarvavedasadakṣiṇām| ātmayājī saumyamatirātmakrīḍātmasaṃśrayaḥ348| ātmanyagniṃ samādhāya tyaktvāsarvaparigraham| sadyaskaśca yajedyajñāniṣṭiṃ caiveha sarvadā349| sadaiva yājināṃ yajñānātmanījyā pravarttate| trīnevāgnīṃstyajetsamyagātmanyevātmanā kṣaṇāt350 1.15.350| prāpnuyādyena vā yacca tatprāśnīyādakutsayan| keśalomanakhānnyasyedvānaprasthāśrame rataḥ351| āśramādāśramaṃ sadyaḥ pūto gacchati karmabhiḥ| abhayaṃ sarvabhūtebhyo yo datvā pravrajeddvijaḥ352| lokāstejomayāstasya pretya cānaṃtyamaśnute| suśīlavṛtto vyapanītakalmaṣo na ceha nāmutra carantumīhate353| aroṣamoho gatasaṃdhivigrahaḥ sa cedudāsīnavadātmaciṃtayā| yameṣu caivānyagateṣu na vyathaḥ svaśāstraśūnyo hṛdinātmavibhramaḥ354| bhavedyatheṣṭāgatirātmayājinī nissaṃśaye dharmapare jitendriye| ataḥparaṃ śreṣṭhamatīvasadguṇairadhiṣṭhitaṃ trīnativartya cāśramān355| caturthamuktaṃ paramāśramaṃ śṛṇu prakīrtyamānaṃ paramaṃ parāyaṇam| prāpya saṃskārametābhyāmāśramābhyāṃ tataḥ param356| yatkāryaṃ paramātmārthaṃ tattvamekamanāḥ śṛṇu| kāṣāyaṃ dhārayitvā tu śreṇīsthāneṣu ca triṣu357| yo vrajecca paraṃ sthānaṃ pārivrājyamanuttamam| tadbhāvanena saṃnyasya vartanaṃ śrūyatāṃ tathā358| eka eva careddharmaṃ sidhyarthamasahāyavān| ekaścarati yaḥ paśyanna jahāti na hīyate359| anagniraniketastu grāmaṃ bhikṣārthamāśrayet| aśvastanavidhānaḥ syānmunirbhāvasamanvitaḥ360| laghvāśī niyatāhāraḥ sakṛdannaṃ niṣevayet| kapālaṃ vṛkṣamūlāni kucelamasahāyatā361| upekṣā sarvabhūtānāmetāvadbhikṣu lakṣaṇam| yasminvācaḥ praviśaṃti kūpe prāptā mṛtā iva362| na vaktāraṃ punaryāṃti sa kaivalyāśrame vaset| naiva paśyenna śṛṇuyādavācyaṃ jātu kasyacit363| brāhmaṇānāṃ viśeṣeṇa naitadbhūyātkathaṃcana| yadbrāhmaṇasyānukūlaṃ tadeva satataṃ vadet364| tūṣṇīmāsīta niṃdāyāṃ kurvanbhaiṣajyamātmanaḥ| yena pūrṇamivākāśaṃ bhavatyekena sarvadā365| śūnyaṃ yena samākīrṇaṃ taṃ devā brāhmaṇaṃ viduḥ366| yenakena cidāchinno yenakena cidāśitaḥ| yatra kvacana śāyī ca taṃ devā brāhmaṇaṃ viduḥ367| aheriva janādbhītaḥ suhṛdo narakādiva| kṛpaṇādiva nārībhyastaṃ devā brāhmaṇaṃ viduḥ368| na hṛṣyeta viṣīdeta mānito mānitastathā| sarvabhūteṣvabhayadastaṃ devā brāhmaṇaṃ viduḥ369| nābhinaṃdeta maraṇaṃ nābhinaṃdeta jīvitam| kālameva nirīkṣeta nirdeśaṃ kṛṣako yathā370| anabhyāhatacittaśca dāṃtaścāhatadhīstathā| vimuktaḥ sarvapāpebhyo naro gacchettato divam371| abhayaṃ sarvabhūtebhyo bhūtānāmabhayaṃ yataḥ| tasya dehavimuktasya bhayaṃ nāsti kutaścana372| yathā nāgapade'nyāni padāni padagāminām| sarvāṇyevāvalīyaṃte tathā jñānāni cetasi373| evaṃ sarvamahiṃsāyāṃ dharmo'rthaśca mahīyate| mṛtaḥ sa nityaṃ bhavati yo hiṃsāṃ pratipadyate374| ahiṃsakastataḥ samyagdhṛtimānniyateṃdriyaḥ| śaraṇyassarvabhūtānāṃ gatimāpnotyanuttamām375| evaṃ prajñānatṛptasya nirbhayasya manīṣiṇaḥ| na mṛtyuradhikobhāvaḥ somṛtatvaṃ ca gacchati376| vimuktaḥ sarvasaṃgebhyo munirākāśavatsthitaḥ| viṣṇupriyakaraḥ śāṃtastaṃ devā brāhmaṇaṃ viduḥ377| jīvitaṃ yasya dharmārthaṃ dharmoratyarthameva ca| ahorātrādi puṇyārthaṃ taṃ devā brāhmaṇaṃ viduḥ378| nivāritasamāraṃbhaṃ nirnamaskāramastutim| akṣīṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇaṃ viduḥ379| sarvāṇi bhūtāni sukhaṃ ramaṃte sarvāṇi duḥkhāni bhṛśaṃ bhavaṃti| teṣāṃ bhavotpādanajātakhedaḥ kuryāttu karmāṇi ca śraddadhānaḥ380| dānaṃ hi bhūtābhayadakṣiṇāyāḥ sarvāṇi dānānyadhitiṣṭhatīha| tīkṣṇe tanuṃ yaḥ prathamaṃ juhoti sonaṃtamāpnotyabhayaṃ prajābhyaḥ381| uttānamāsyena havirjuhoti anaṃtamāpnotyabhitaḥ pratiṣṭhām| tasyāṃgasaṃgādabhiniṣkṛtaṃ ca vaiśvānaraṃ sarvamidaṃ prapede382| prādeśamātraṃ hṛdabhisrutaṃ yattasminprāṇenātmayājī juhoti| tasyāgnihotre hutamātmasaṃsthaṃ sarveṣu lokeṣu sadaiva teṣu383| devaṃ vidhātuṃ trivṛtaṃ suvarṇaṃ ye vai vidustaṃ paramārthabhūtam| te sarvabhūteṣu mahīyamānā devāḥ samarthā amṛtaṃ vrajaṃti384| vedāṃśca vedyaṃ ca vidhiṃ ca kṛtsnamatho niruktaṃ paramārthatāṃ ca| sarvaṃ śarīrātmani yaḥ praveda tasyābhisarve pracaraṃti nityam385| bhūmāvasaktaṃ divi cāprameyaṃ hiraṇmayaṃ taṃ ca samaṃḍalāṃte| pradakṣiṇaṃ dakṣiṇamaṃtarikṣe yo vedanāpyātmani dīptaraśmiḥ386| āvartamānaṃ ca vivartamānaṃ ṣaṇnemi yaddvādaśāraṃ triparva| yasyedamāsyaṃ paripāti viśvaṃ tatkālacakraṃ nihitaṃ guhāyām387| yataḥ prasādaṃ jagataḥ śarīraṃ sarvāṃśca lokānadhigacchatīha| tasminhi saṃtarpayatīha devānsa vai vimukto bhavatīha nityam388| tejomayo nityamataḥ purāṇo loke bhavatyarthabhayādupaiti| bhūtāni yasmānnabhayaṃ vrajaṃti bhūtebhyo yo no dvijate kadācit389| agarhaṇīyo na ca garhatenyānsa vai vipraḥ pravaraṃ svātmanīkṣet| vinītamohopyapanītakalmaṣo na ceha nāmutra ca yorthamṛcchati390| aroṣamohaḥ samaloṣṭakāṃcanaḥ prahīṇaśoko gatasaṃdhivigrahaḥ| apetaniṃdāstutirapriyāpriyaścarannudāsīnavadeva bhikṣuḥ391|

English translation

Bhīṣma said :

1-3. What did Brahmā do after having sent ( Rudra ) to Vārāṇasī ? What work did Viṣṇu do? Tell me (also), O sage, what Śaṅkara did, which sacrifice he performed, and at which sacred place (he performed it). Who were the assistant priests and who were the officiating priests? Tell me about them all. I have great curiosity (to know) who were the gods that he gratified.

Pulastya said :

4. On Meru ’s peak there is a city named Śrīnidhāna. It is variegated with jewels; is the abode of many wonders; is full of many trees; is variegated with many minerals and is clear like spotless crystal.

5. It is beautified with the expansion of the creepers; it resounds with peacocks’ cries; it is fearful due to (the presence of) lions; it is full of herds of elephants.

6-7. It is cool with the sharp sprays rising from the water falling from the springs; it is variegated with pleasing taverns of the groves of trees struck by wind; the entire forest of it is made fragrant with the excellent perfume of musk; in its bowers of creepers the travelling Vidyādharas sleep due to the fatigue caused by sexual pleasures.

8. It is resounding with the sweet sounds of the songs sung by the groups of Kinnaras . In it there is Brahmā’s mansion by name Vairāja , the entire floor of which is decorated with various arrangements.

9-14. In it there is a hall named Kāntimatī . It resounds with the sweet sound of songs sung by divine ladies; it has the garlands of sprouts shooting from the Pārijāta trees; lt is variegated with many colours rising from a number of rays of the gems; crores of pillars are fixed in it; it is adorned with spotless mirrors, and with the splendour of the graceful movements of the dance presented by the celestial dancers; it resounds with the number of sounds produced by the many musical instruments, graced with many songs and musical instruments with pauses and beating time. It gives joy to gods; it is full of the groups of sages and is resorted to by ascetics. It resounds with the texts of Sāman (sung by) the brāhmaṇas and causes delight. In it Brahmā, honoured (i.e. served) by (his wife) Sandhyā , resided.

15. He meditated on the highest god who created this world. While meditating it came to his mind: ‘How shall I perform a sacrifice?

16. Where on the earth—at which place—should I perform the sacrifice?

17. Kāśī , Prayāga , Tuṅga and Naimiṣa and Śṛṅkhala , so also Kāñcī , Bhadrā , Devikā , Kurukṣetra and Sarasvatī , Prabhāsa and others are the holy places on the earth.

18. These are the places which are holy places of pilgrimage and also others which Rudra established on the earth at my command.

19. As I have been settled as the first god among all gods, so I shall make one great sacred place as the first one.

20. That lotus, that sprung up from Viṣṇu’s navel, and in which I was born, is called the Puṣkara - tīrtha by sages who recite the Vedic texts.’

21. When Brahmā was thus thinking, this idea came to his mind: ‘I now go to the earth.’

22-24. Reaching the place first, he entered that best forest, full of many trees and creepers; adorned with many flowers; filled with the notes of many birds; crowded with groups of many beasts; making gods and demons fragrant with the perfumes of the abundant flowers of trees; its ground was graced with flowers which were as it were intentionally placed there.

25-28. The (seasons there) were fully enveloped with many perfumes and juices, and it was full of fruits of the six seasons, which were endowed with golden appearance delighting the sense of smell and sight; where wind, as it were through favour, throws out worn-out leaves, grass and dry wood and fruits; where wind, taking fragrance from the heaps of flowers, (and) perfuming the sky, earth and quarters, blows (being) cold; (which is) adorned with green glossy large trees without any opening and without groups of worms and with tops and of various names.

29. Everywhere it appears as a family of brāhmaṇas with healthy, handsome, virtuous and bright priests on account of trees covered with sprouts resembling minerals.

30-31. They look like men covered (i.e. endowed) with noble and fautless qualities; with their tops tossed by wind they as it were touch one another; and with ornaments of flowery branches as it were smell one another.

32. At some places the Nāga trees with the filaments of the ratan look beautiful as it were with eyes with their black pupils unsteady.

33. Karṇikāra trees in pairs and in twos with their tops full of flowers look like couples. The rows of the Sinduvāra trees with the abundance of good flowers actually appear to be the sylvan deities that are worshipped.

34. At places the Kunda creepers, bright with the ornaments of flowers, (look) like young moons risen on (the tops of) trees and in the quarters.

35-39. In some parts of the forest the flowered Śarja and Arjuna trees look like men covered with white silken garments. Similarly trees embraced by the blooming Atimukta creepers look like lovers embraced by their own beloveds. The Sāla and Aśoka trees with their leaves clinging to one another as it were touch one another like friends touching one anothers’ hands when they meet after a long time. Panasa , Sarala and Arjuna trees bending due to abundance of fruits and flowers as it were worship one another with flowers and fruits.

40. Sāla trees, with their arms (in the form of branches) touched by the flurry of the wind have, as it were, risen (to greet) the approaching people with the same feelings (i.e. affection).

41-42. With the covering of flowers, trees planted there for beauty, having reached the spring-festival, as it were vie with men (having arms). With their tips bent with abundance of beautiful flowers and tossed by wind, the trees dance like men, who are pleased and whose heads are adorned with garlands.

43-47. Trees with rows of flowers on their tops tossed by wind dance with the creepers like men with their beloveds. At paces trees surrounded by creepers bent due to their (abundant) flowers appear like the autumnal sky with variegated clusters of stars. The blossomed Mālatī creepers on the tops of trees look charming like chaplets arranged intentionally. Green trees with wealth of beauty, having (abundant) fruits, and flowers, show friendliness like men on the arrival of a good man. Bees, tawny due to the filaments of flowers, moving in all directions, as it were announce the victory of the Kadamba - flower and intoxicated with (i.e. due to having sucked) honey, fall here and there.

48-56. At places the flocks of male cuckoos (are seen) in the thickets of trees with their mates. At places the parrot-couples resembling the Śirīṣa -flowers speak interesting word like brāhmaṇas that are honoured. Peacocks with variegated plumage accompanied by their mates dance like richly decorated dancers even in the interiors of the forests. The cooing groups of birds giving out various notes, make more charming the (already) charming forest, full of many herds of beasts and always delighting the birds, resembling Indra ’s garden and delighting the mind and eyes. The lotus-born lord saw with his pleasing eyes as it were removing evil, that best forest of that nature resembling a mirror. All those rows of trees, seeing god Brahmā who had arrived like that, and presenting themselves to him with devotion, poured forth their wealth of flowers. Accepting the flowers (offered) by the trees Brahmā said to them, “Welfare to you; ask for a boon.” The trees, free from (any) control, with humility (lit. with their palms joined in obeisance) having saluted Brahmā said: “If, O god, affectionate towards people, who take refuge with you, you are granting a boon then always stay by us in the forest.

57. This is our greatest desire; salutation to you, O grand-sire.

58-59. O lord of gods, O creator of the universe; if you stay in this forest, (that would) be the best boon for us seeking your refuge and desiring a boon. Give us this boon—more adequate than crores of other boons. This (forest) will be more distinguished and greater than all other holy places by your presence.”

Brahmā said :

60-62. This (place) will be best of all sacred places and auspicious. By my favour you will always be full of flowers and fruits; you will always have very steady youth; you will (be able to) move at your desire; you will (be able to) take any form desired by you; you will give pleasant fruits; you will present yourselves to men at will and will (give) splendour to men in fulfilment of their penance; you will be endowed with great affluence.

Thus Brahmā, the granter of boons, favoured the trees.

63. Remaining (there) for a thousand years he threw a lotus on the ground. The earth by its fall trembled upto bottom.

64-65. Helpless oceans, with agitated waves, crossed their boundary. Thousands of mountain-peaks occupied by tigers and vicious elephants struck as it were with Indra’s bolt, were shattered.

66-67. The mansions of gods and Siddhas (semi-divine beings characterised by eight special faculties), the cities of Gandharvas shook, tottered and penetrated the earth. The Kapota -clouds, showing a collection of sheaths fell (i.e. showered rain) from the sky. There were poignant suns, covering the clusters of luminaries.

68. Due to the great sound of that the three worlds with the mobile and immobile in it, rendered dumb, blind and deaf were frightened.

69-70. The bodies and minds of all gods and demons sank down and did not know what it was. Mustering courage all of them looked for Brahmā. They did not know where Brahmā had gone. (They could not understand) why the earth quaked and why the omens and portents appeared.

71. Viṣṇu just went there where the gods had remained. Gods saluting him said these words:

72-73. “O revered one, why is this appearanee of omens and portents by which, the three worlds as it were joined with death are made to tremble, and the Kalpa has come to an end and the oceans have crossed their boundaries? Why have the four steady quarter-elephants become unsteady?

74-75. Why is the earth covered over with the water of the seven seas? O lord, the sound could not have been produced without any cause; such a terrible sound which, when it arose, made the three worlds frightened is not remembered to have ever occurred before nor will it occur again.

76. If, O lord, you know whether this is an auspicious or inauspicious sound to the three worlds and to the gods, tell us what this is.”

77. Thus addressed, Viṣṇu, cherished by the supreme, said: “O gods, do not be alarmed; all of you listen to the cause of this.

78. This I, perceiving (the cause) definitely will tell you as it happened.

79. Revered Brahma , the grandsire of the worlds, with a lotus in his hand, settled in an extremely beautiful region—a heap of religious merit—on the slope of mountains to perform a sacrifice.

80. And from his hand the lotus fell on the ground. It made a great sound which caused you to tremble.

81-84. There, being greeted with the fragrance of flowers by the trees, he favoured the forest with beasts and birds, and for favouring the world took delight in residing there. The revered one, benefactor of the worlds, put up that best holy place (called) Puṣkara. Going there with me propitiate Brahmā. The revered one, when pleased, will give you excellent boons.”

85-93. Saying so, divine Viṣṇu went with those gods and demons to that forest-region where Brahmā dwelt. They, delighted and with their minds pleased, and conversing among themselves like cooings of the cuckooks entered Brahmā’s forest bright with heaps of flowers and praiseworthy. That forest, reached by all gods and resembling Indra’s garden, and rich with lotus-creepers, beasts and flowers, then looked beautiful. Then the gods, entering the forest adorned with all (kinds of) flowers said (to themselves), ‘The god is here’; and desiring to see Brahmā wandered (in it). Then all gods, with Indra, searching for Brahmā did not see the interior of the forest. Then the gods looking for god (Brahmā) saw Vāyu . He said to them, “Without penance you will not (be able to) see Brahmā.” Then being dejected and keeping in mind what Vāyu had told (them), all the gods again and again looked for Brahmā on the slope of the mountain, in the south, in the north and in between (the two directions). Vayu again spoke to them, “Thereis always a threefold means to have the sight of Viriñci (i.e. Brahmā). It is said to be by faith-born knowledge, penance and deep and abstract meditation. Those who follow the path of deep and abstract meditation see the god both with and without parts. The ascetics see him with parts while the wise see him without them.

94. On the other hand when worldly knowledge is produced one with indifference does not see (Brahmā). Those who follow the path of deep and abstract meditation speedily see the god by means of their great devotion.

95. One should see that changeless lord of Prakṛti and Puruṣa .

96. Always being absorbed in the god by acts, mind and speech, and intent on propitiating Brahmā, observe penance; god will bless you. He always thinks: ‘I should appear before those who have dedicated themselves to Brahmā and before brāhmaṇa devotees.’”

97-98. Hearing the words of Vāyu and thinking them to be beneficial (and) with their minds possessed of the desire for (seeing) Brahmā they then said to the lord of speech ( Bṛhaspati ), “O you god of knowledge, initiate us into (the path of) the realisation of Brahmā.”

99. Desiring to initiate them into (the path), the great Guru initiated them according to the Vedie rules.

100. Dressed in a simple way and being humble, they became his disciples; they obtained the favour of Brahmā; the knowledge about Puṣkara was given to (them).

101. Guru, the best of the officiating priests performed a sacrifice according to rules.

102. By employing the (method of the) consecration of the lotus the sage, propelled by the desire of those gods, made a lotus full of fibres and (thus) favoured the gods.

103. The highly intelligent Bṛhaspati knowing the rules stated in the Veda and casting off doubt initiated the discreet (gods).

104-111. The magnanimous Āṅgirasa (i.e. Guru), being pleased and having consecrated a fire, gave (i.e. taught) the gods muttered prayers as laid down in the Vedas . The highly intelligent one taught (the gods) (Vedic chants called) Trisuparṇa , Trimadhu and all muttered prayers etc. That bath (accompanied by the chant) Āpohiṣṭhā is called Brāhma . It removing sins, subdues the wicked, increases fulness, wealth and strength, gives (the special faculties called) Siddhis and fame, and destroys the sins of the Kali (age). So one should by all means take that bath. All (of them) taking a bath observing the vow of silence, being restrained (for the vow), and being prepared (for the vow), and with their senses destroyed (i.e. curbed), with water-pots (in their hands), with the ends of their lower garments loosened, having rosaries, carrying staffs, clothed in bark or rags, very much adorned with matted hair, engaged in taking a bath and (particular) postures, meditating with great effort, and desiring limited food after having united the mind with Brahmā, remained there avoiding visiting (any one), talk, company or thought (about worldly objects). Endowed with great devotion and a great sacred precept, their minds had, through meditation, the knowledge of the god, after (a lapse of some) time.

112. When their minds were absolutely pure, being fully burnt by means of the meditation on Brahmā, the lord became visible to all.

113-114. They were pleased with his lustre(yet) their minds were perplexed. Then mustering courage, with their mind pleased and intent on him they placed their folded palms on their heads, and putting their heads to the ground (i.e. bowing with their heads) praised the lord, the author of the creation and maintenance by resorting to the Vedas with their six limbs (i.e. with Vedic texts and texts from the six limbs).

The gods said :

115-121. O god, we, well-controlled, salute you, the Brahman , the one having the body of Brahmā, friendly to brāhmaṇas, the unconquered one, the giver of sacrifices and Vedas, kind to the world, of the form of creation, extremely compassionate to your devotees, one who is praised by the muttering of the texts from the Vedas, one whose form consists of many forms, one who takes up hundreds of forms, the lord of Sāvitrī and Gāyatrī , seated on a lotus, (yourself) a lotus and having (a beautiful) face like a lotus, the giver of boons, worthy of a boon, the Kūrma (the second incarnation) and Mṛga , having matted hair and a crown, holding a ladle, having the characteristics of the moon and a deer, and having the eyes of Dharma , having every name and the lord of the universe. O you, having the eyes of piety, please protect us more; O grand-sire, we have sought your refuge by speech, mind and body.

122. Brahmā, the best among those who know the Vedas, thus praised by gods (said to them): “All right, when remembered by you I shall give (you what you want); your seeing me will be fruitful.

123. O sons, tell (me) what is desired by you; I shall give you excellent boons!” Thus addressed by the lord, the gods said (these) words:

124. “O revered one, this in itself is a great boon which is quite enough, that a good sound was heard by us when you threw the lotus.

125. Why did the earth tremble? Why were the people distressed? That cannot be without any purpose. Tell (us) the cause of this, O god.”

Brahmā spoke :

126. This lotus is held by me for your good and for protecting the gods. Now listen what was the cause.

127. This demon Vajranābha by name, takes away the life of children. He remains taking shelter in the nether world.

128. Knowing about the arrival of you, remaining in penance, having laid down your weapons, the wicked one wanted to kill (you) the gods along with Indra even.

129. I brought about his destruction by dropping the lotus; he was proud of his kingdom and splendour; so I killed him.

130. At this time there are in the world, devotees, brāhmaṇas who have mastered the Vedas. May they not meet with misfortune, but may they have good fortune.

131. O gods, I am equal (i.e. impartial) to gods, demons, men, reptiles, friends, and the entire host of beings.

132. I killed the sinner with a spell for your well-being. He has reached the worlds of the religious due to the sight of this lotus.

133. Since I dropped the lotus (here), therefore this place will be known as Puṣkara, a great, sanctifying holy place, giving religious merit.

134-135. For all the beings on the earth it will be said to be holy. (I) have, being requested by the trees, O gods, shown favour to devotees desiring devotion, by staying here eternally. O sinless ones, when I arrived here Mahākāla (also) has come here.

136. You who have been practising penance, have demonstrated great knowledge, O gods; bear in mind your own interest as well as of others.

137. Taking various forms on the earth you have to show that a man hating a wise brāhmaṇa is afflicted by sin only.

138-141. Even after crores of existences he would not be free from sins. One should neither kill nor find fault with a brāhmaṇa who has mastered the Veda and its limbs (i.e. the Vedāṅgas ); since if one is killed, a crore (of them) are killed. One should feed with faith (at least) one brāhmaṇa who has mastered the Veda. There is no doubt about it that one would feed a crore of brāhmaṇas (by just feeding one such brāhmaṇa). One who offers a potful of alms to ascetics is free from all sins and does not meet with misfortune. As I, the grandsire, am the eldest and the best among gods, similarly, a wise man, not having the feeling of mineness and possessions, is always respectable.

142-148. I have promulgated this vow, preserved in the Vedas, for (getting) freedom from the bondage of the worldly existence and leading to the absence of rebirth in the case of brāhmaṇas. One, who, after accepting the maintenance of the sacred fire, (and) not conquering (i.e. losing control over) his senses, gives it up, would, led by Yama ’s servants, immediately go to Raurava (hell). (By talking to one) who cavils the way of the world and does a mean act, has his heart full of attachment and erotic sentiment, is fond of women and wealth, eats all alone very sweet things, follows agriculture and commerce, does not know the Veda and censures the Veda, and enjoys other’s wife; by talking to such a person who is defiled with such faults, a man goes to hell; so also one who spoils a good vow. One should not have a bodily contact with one who is not satisfied, is of a split or wicked mind and is a sinner. If one touches (such a person) one would be pure after taking a bath.

Thus speaking, lord Brahmā, with the gods, founded a sacred place there. I shall tell (about) it to you in (due) order.

149-150. It is in the north of Candranadī; Sarasvatī is (flowing) by its east; it is superior to Indra’s garden; and the entire one with Puṣkara (Tīrtha) will remain there till the end of the Kalpa. This is the altar in (i.e. of) the sacrifice, made by Brahmā, the author of the worlds.

151-153. The first one should be known as the best and purifying the three worlds. That is said to be sacred to the deity Brahmā. The middle one (i.e. the second) (is sacred to) Viṣṇu. The last one is sacred to the deity Rudra. Brahmā first fashioned (these). This great sacred place viz. the forest called Puṣkara is said to be the foremost mystical region in the Vedas. Lord Brahmā is present (there). Brahmā himself favoured this region.

154-156. For favouring all the brāhmaṇas wandering over the earth he made the land bounded by gold and diamonds, and marked by an altar; he made it all beautiful with the variegated jewels of the floor. Brahmā, the grandsire of the worlds, stays here. So also the gods Viṣṇu, Rudra and Vasu and the two Aśvins also, and Maruts with Indra stay here.

157-158. I have told you this fact, the cause of favouring the worlds. Those brāhmaṇas, who are engaged in serving their preceptors, and who recite here the Vedas according to proper rules and with chants in order of the hymnical text of the Veda, live in the vicinity of Brahmā, being helped by him.

Bhīṣma said :

159-160. O revered one, tell me all this: Following which rules should the men, the residents of the region, desiring Brahmā’s world, stay in the Puṣkara forest? And what should the men or the women having (i.e. belonging to) various castes and stages of life, living here, practise?

Pulastya said :

161-162. Men and women of (various) castes and living in (different) stages of life, engaged in following the duties of their own class, free from deceit and delusion, devoted to Brahmā by acts, mind and speech and with their senses controlled, and free from jealousy and meanness, engaged in the good of all beings, should stay here.

Bhīṣma said :

163. Tell me, doing which act is a man said to be the devotee of Brahma. Of what nature are the devotees of Brahmā among men?

Pulastya said :

164. Homage is said to be of three kinds: effected by mind, speech and body; so also it may be worldly, Vedic and relating to the soul.

165. That is said to be mental homage which, in the recollection of the significance of the Veda with mind holding fast (i.e. meditating) causes love for Brahmā.

166. The homage by speech is laid down (to be done) by means of chants, (recital of) Vedic texts, obeisance, (offering oblations into) fire, performing Śrāddha and thinking (about these), and by means of mu ttering essential texts.

167-168. For the brāhmaṇas homage by body is said to be of three kinds: Kṛcchra (bodily mortification), (rigid penance like) sāntapana and others, so also (religious observances depending upon the phases of the moon like) the cāndrāyaṇa , regulated by vows and fasts restraining the senses, so also Brahmakṛcchra -fasts and other auspicious vows.

169-171. That worship with reference to Brahmā is said to be worldly homage which is done by men with cow’s ghee , milk and curds, jewelled lamp, darbha grass and water, sandal, flowers and various minerals that are made ready, clarified butter, guggulu (a kind of fragrant gum resin) and fragrant incense of the sandal, ornaments rich in gold and jewels, and variegated garlands, dance, instrumental music and songs, presents of all (kinds of) jewels, and with eatables, meals, food and drinks.

172-176. The homage (offered) with Vedic chants and oblations is said to be Vaidikī . Offering to fire should be made on every new-moon day and full-moon day; a present to brāhmaṇas is recommended; a sacrificial oblation made of powdered rice, so also an oblation of boiled rice, barley and pulse; similarly a sacrifice in honour of the manes giving them joy is always (regarded as) a sacrificial act. So also (that is Vaidikī homage in which) texts from the Ṛgveda , Yajurveda and Sāmaveda are muttered and the hymnical texts of the Veda are studied according to the rules. All the rites performed with reference to fire, earth, wind, sky, water, the moon, and the sun belong to the deity Brahmā. O King, the homage to Brahma (called) spiritual is oftwo kinds: one is called Sāṃkhya and the other is born of Yoga .

177-178. Hear from me thedivisions in it (i.e. the Sāṃkhya ). The number of the ( Sāṃkhya ) principles like Pradhāna , that are insentient objects of enjoyment, is twentyfour. The soul is the twenty-fifth. The sentient soul is the enjoyer of an act but not its agent.

179. The soul is eternal, immutable, controller and employer; and Brahmā, the unmanifest, eternal, supreme being is the cause.

180-182. There is truly the creation of the principles, of the dispositions and of the beings. The Sāṃkhya enumerates the Pradhāna to be of the nature of the (three) constituents. It resembles the lord in respect of certain qualities and is also different from him. This (resemblance) is said to be the condition of cause and of Brahmahood; that of Pradhāna's being used (by Puruṣa ) is said to be its dissimilarity. Brahman is all-potent; while the soul is a non-doer.

183. The sentience in Pradhāna (due to its contact with the lord) is said to be its similarity (with the latter). This another principle ( Pradhāna ) is the cause of the active property of the other principles.

184. No purpose is to be attributed to this principle (the other principle viz. Pradhāna ). The wise, who ponder over the truth, having ascertained (it) say it is reflection ( Saṃkhyā ).

185-186. The wise ones, having thus learnt the collection of the principles, and their number properly, so also the principle of Brahman as an additional one, have grasped the truth. The propounders of the Sāṃkhya (system) have termed this (kind of) worship as spiritual. Listen to the homage, arising from (i.e. as told in the) Yoga (philosophy), which is paid to Brahmā:

187-189. Intent on restraining the breath, always meditating and with one’s senses restrained, eating food got by begging, observing vows, and with all one’s senses withdrawn one should meditate upon and keep in one’s mind, the lord of the created beings, remaining in the pericarp of the lotus of the heart, having red face(s), beautiful eyes, and with his faces illuminated all round, with a sacred thread (around) his loins, having four faces, four arms, with his hands granting boons and safety.

190. The great mental accomplishment due to the yogic practices is said to be the homage to Brahmā. One who has such a devotion for Brahma is said to be Brahmabhakta (a devotee of Brahmā).

191-196. O best of kings, listen to the mode of living laid down for those who live in the sacred place. It was formerly told in detail by the lord himself in the presence of all the brāhmaṇas and in the congregation of Viṣṇu and others. (The residents of this place should be) without the feeling of mineness; without ego; without attachment and possessions; without feeling of love for the host of relatives; looking upon a clod of clay, a stone and gold equally; granting safety to beings by various obligatory acts; always intent upon restraining their breath; and engrossed in the meditation on the supreme soul; always performing sacrifices and pure; given to the ascetic practices; knowing the rules of the Sāṃkhya and Yoga (systems); well-versed in the religious practices and having their doubts removed. Listen to the good fruit obtained by those brāhmaṇas, living in (this) sacred place, who perform sacrifices according to these precepts and die in the Puṣkara forest. They get complete and inexhaustible absorption with Brahmā, which is difficult to obtain.

197-202. Having got this absorption in Brahmā, they avoid rebirth, and remaining in the knowledge of Brahmā, they do not get rebirth; others who live in the (various) stages of the (illusory) world, have to be born again. One (i.e. a brāhmaṇa) following the rules of the householder’s stage, and always engaged in the six duties (learning, teaching, performing sacrifices. and acting as priests at sacrifices and giving and accepting gifts), who, when invited to (act as a priest) at a sacrifice offers (oblations) properly with the chants, being free from all miseries, gets a greater fruit. His movement in all the worlds is never prevented. Being self-dependent due to divine power, he with his wife (or belongings), surrounded by thousands of ladies, going to places at his sweet will, in a very bright aeroplane resembling the young sun, moves uninterruptedly and as he likes, in all the worlds. He becomes most desirable among men; he, performing the best duties, becomes a wealthy man.

203-207. Fallen from heaven he would be born in a great family (as a) handsome (person). He becomes well-versed in the moral duties and is devoted to them; he masters the significance of all the lores. Similarly with (the practice of) celibacy, service to preceptors, and study of the Vedas, subsisting on alms, with his senses conquered, always engaged in the vow of truth, not erring in his own duties, being unrestricted (he goes) to the world of Viṣṇu in an aeroplane richly endowed with all objects of desire and supporting (i.e. fulfilling) all desires, and as it were being another sun; he, endowed with the splendour similar to that of Brahma-attendants named Guhyakas , who are very much esteemed, who have infinite power and splendour and who are honoured by gods and demons, resembles them.

208-213. His weapons are unrestrained among gods, demons and mortals. In this way he is honoured in the world of Viṣṇu for thousands of crores, hundreds of crores of years. Having thus stayed there with great slpendour, when he again falls from Viṣṇu’s world, he is born in heavenly places by dint of his own deeds; or having come to the Puṣkara forest and ramaining in the stage of celibacy, he lives studying the Vedas; and after death, looking auspicious like the moon, he goes by divine aeroplane with its lustre like the fullmoon-light (to Rudra’s world); having reached Rudra’s world he rejoices there with the Guhyakas, and being the lord of the entire world obtains great affluence.

214-217. Enjoying (like this) for thousands of yugas he is honoured in Rudra’s world. Always rejoicing there, enjoying sound happiness and then having fallen from that Rudra’s world, he is born in a divine, great brāhmaṇa family. Among the human beings that religious soul would be (born as) handsome and as a master of speech; he has an enviable body, he is the powerful husband of ladies, who enjoys greatly; he (then) leads the life of an anchorite and is free from vulgar tricks; his movement even in the divine worlds is not hampered.

218-219. He eats withered leaves and fruits, and flowers and roots. He lives like the pigeons or by pounding them (i.e. leaves etc.) with stones or using the teeth as mortar, and wearing rags or bark garments. He has matted hair, bathes thrice a day, gives up all faults and has a staff.

220. He is engrossed in the Kṛcchra vow, even if he is an outcast or of a superior (caste). He remains in water, observes the ( agni - sādhana ) penance, remains in the rains during the rainy season.

221. Similarly he lies on the ground, full of insects, thorns and stones; he remains in the standing posture or in the posture of sitting on the hams; he shares (articles with others) and is of a firm vow.

222-225. He eats the herbs in the forest, and gives safety to all beings. He is always engaged in earning religious merit, controls his anger and senses. He is a devotee of Brahmā, and lives in a sacred place like Puṣkara. Such an ascetic gives up all attachment, is delighted in himself and is free from desires. O Bhīṣma , listen to what course he, who lives here, gets. Such a devotee of Brahma, goes by the aeroplane of those who move according to their own will, which shines like the young sun, and looks charming by means of a raised seat and pillars; he shines in the sky like a second moon.

226-227. For hundreds of crores of years he is in the company of celestial nymphs knowing vocal and instrumental music and dancing. To whichever god’s world he undeterred, goes, remains there by Brahmā’s grace.

228-230. Fallen from Brahmā’s world, he goes to Viṣṇu’s world, and fallen from Viṣṇu’s world he goes to Rudraloka ; and fallen from that place also, he is born in the (various) divisions of the world, so also in other heavens, enjoying pleasures as desired. Having enjoyed affluence there he is born among the mortals as a king or as a prince or a wealthy or happy person—very handsome, very fortunate, loveable, famous and endowed with devotion.

231-238. O King, Brāhmaṇas, Kṣatriyas , Vaiśyas or Śūdras residing in the sacred places, engaged in (practising) the duties of their own class, well-behaved and having a long life, devoted completely to Brahmā, showing kindness to beings, who live in the great sacred place viz. Puṣkara, go, after death, to Brahmā’s abode in richly decorated aeroplanes, beautified by the hosts of celestial nymphs, and going as desired (by the occupants), and taking any form as desired (by the occupants). One who, very pious, meditating upon Brahmā, offers his body into an all-blazing fire, would go to Brahmā’s abode. Brahmā’s world, best among all worlds, charming and accomplishing the desired objects, becomes his permanent abode with all (its) greatness. O Bhīṣma, those magnanimous ones also, who cast their life in the water at the very meritorious Puṣkara, go to the imperishable world of Brahmā. They actually see the god, the destroyer of all miseries, and accompanied by all gods and by the hosts of Rudras and Viṣṇus .

239-241. The Śūdras who die at Puṣkara, never causing frustration, go in an aeroplane yoked with swans, resembling the sun in lustre, rich with various jewels and gold, strong and made fragrant with perfumes, of (several) other matchless qualities, resounding with the songs of celestial damsels, fixed with banners and flags, and, sounding with many bells, endowed with many wonders and acquainted with pleasures and very lustrous, endowed with qualities and being borne by excellent peacocks.

242-244. The wise men who die in the unperishable (Puṣkara) rejoice in Brahmā’s world. Having lived there for a long time and having enjoyed pleasures as desired, the mortal coming (to this world) is born in a brāhmaṇa family, is a rich man enjoying pleasures. A man, who, accomplishes the Karīra rite at Puṣkara, leaving all (other) worlds goes to Brahmā’s world. He would dwell in Brahmā’s world till the Kalpa comes to an end.

245. He does not at all see a man being tormented by his own deeds. His course is undeterred—slanting, upwards and downwards.

246. He is revered in all worlds, spreading his fame and controlled. His behaviour is good, he knows the rules and all his sense organs are attractive.

247. He is well-versed in dancing, instrumental music, fortunate and handsome. He is always like an unfaded (i.e. a fresh) flower, and adorned with divine ornaments. He is dark-blue like the petals of a dark-blue lotus, and his hair is dark and curly.

248-249. Ladies there, who are of a high origin and of a graceful waist, and (who are) full of all good fortune and endowed with all rich qualities, (who are) very proud of their youth serve him and delight him in bed (i,e. give him sexual pleasure).

250-252. He is awakened from his sleep by the sound of lutes and flutes . Due to the favour of the lord viz. Brahmā, the doer of auspicious things, he enjoys pleasure of great festivity, which is difficult to be obtained by the ignorant ones.

Bhīṣma said :

(Good) practices are a great religious merit; to me it is not a wonder, that those who are intent upon (following) the customary observances of a sacred place, who are engaged in following the duties of their class, and who have conquered their anger and senses, go to Brahmā’s world.

253. There is no doubt that Brāhmaṇas go even to other worlds without waiting upon Brahmā or observing restrictions.

254-255. O brāhmaṇa, tell me the course followed by the women, Mlecchas , Śūdras, cattle, birds and quadrupeds, (so also) the dumb, the dull, the blind, the deaf, who live in Puṣkara (but) do not practise the penance or observe the restrictions.

Pulastya said :

256-259. O Bhīṣma, women, Mlecchas, Śūdras, cattle, birds and quadrupeds, who die in Puṣkara go to Brahmā’s world with divine bodies in aeroplanes resembling the sun in lustre, endowed with divine forms, having excellent golden banners, decorated with staircases of gold and diamonds and with jewelled pillars, rich in all pleasures, moving at the desire (of the occupants) and having any form (as desired by the occupants). The great ones, surrounded bythousands of ladies go to Brahmā’s world full of many charms or to other worlds as desired by them. Fallen from Brahmā’s world they go to other terrestrial regions in due order.

260-267. A brāhmaṇa becomes rich (being born) in a great large family. Those born as lower animals like serpents, insects, ants, so also the land-born, water-born, sweat-generated, oviparous, plants and the viviparous animals who, with or without any desire, die in Puṣkara go to Brahmā’s world in a plane resembling the sun in lustre. In the Kali-age the beings are impelled by sin. In this ( yuga ) neither religious merit nor heaven is obtained by any other means. Those men who live in Puṣkara and are intent on the worship of Brahmā in the kali-yuga are blessed;others having no goal, suffer. A man is free from the sin which he commits at night by his five sense-organs, by action, thought and speech and under the influence of desire and anger, when, after going to the water of Puṣkara he reaches the grandsire (i.e. Brahmā) and becomes pure. Seeing the sun from his rise to his going up (in the sky) removes a man’s sin after he meditates in Brahmā’s union called mental (union). On seeing Brahmā at mid-day a man is free from sin.

268. A man is free from that sin which he commits from mid-day to sun-set when he merely sees Brahmā in the evening.

269-270. Even though that devotee of Brahmā who lives at Puṣkara remaining in penance enjoys all objects of senses like sound, and remaining in the Puṣkara forest eats dainty dishes even three times a day is regarded as equal to one who subsists on air.

271. Those men who live in Puṣkara doing pious deeds, obtain great pleasures by the power of this sacred place.

272. As there is no reservoir comparable to the great ocean, similarly there is no sacred place like Puṣkara.

273-275. There is no other sacred place like Puṣkara that can surpass it in merits. I shall tell you (the names) of other (gods) who have settled in this sacred place: All gods along with Viṣṇu and Indra and others; Gajānana , Kārtikeya ; Revanta with the sun; Śiva ’s messenger goddess Durgā , who is always propitious. Enough of (i.e. no need for) penance and restraints for them who do good deeds and (pay) respect to deities and superiors.

276-277. A brāhmaṇa, who, having done such acts as vows and fasts, stays in the best Puṣkara forest without doing anything, has always all his desires fulfilled even when he simply lives here. He goes to the great imperishable place resembling that of Brahmā.

278-279. The residents of this sacred place obtain in this sacred place (just) in a day that fruit which is obtained in twelve years in the Kṛta (yuga), in a year in the Tretā (yuga) and in a month in the Dvāpara (yuga). Thus was I formerly told by Brahmā, the god of gods.

280. There is no other sacred place superior to this on the earth. Therefore one should, with all efforts, resort to this forest.

281. A householder, a celibate, an anchorite and a mendicant—all those told (above) reach a great position.

282. He, who, without any desire or hatred, duly follows the religious precepts in a (particular) stage of life is honoured in the next world.

283. Brahmā has set up here a ladder with four rungs. One resorting to this ladder is honoured in Brahmā’s world.

284. He, who knows moral merit and worldly prosperity should live with a preceptor or his son for one-fourth (span) of his life and perform the worship of Brahmā.

285. He, who wants to be excellent in moral duty, should learn from a preceptor; should give present (to the preceptor); and when called should assist the preceptor.

286. (While staying) in the preceptor’s house, he should sleep after him and should get up before the preceptor gets up. He should do all that i.e. service etc. that ought to be done by a disciple.

287. Having done all that service, he should stand by (the preceptor). He should be a servant, doing everything and proficient in all (kinds of) work.

288. He should be pure, diligent, endowed with qualities and, give the preceptor a desired reply with his senses controlled; he should gaze steadfastly at the preceptor.

289-290. He should not eat unless the preceptor has eaten; he should not drink (water) unless the preceptor has done so. He should not sit when the preceptor is standing, and should not sleep unless the preceptor has slept; with his hands stretched out he should press the (preceptor’s) feet; and should press the (preceptor’s) right foot with his right hand and the left foot with his left hand.

291. Announcing his name and saluting the preceptor he should say, ‘O revered sir, I shall do this, and I have done this’.

292. Having informed the preceptor of all this, and having offered money to him, he should do all that work (assigned to him) and should inform the preceptor of (having done) it.

293. (Only) after having returned from the preceptor’s house he should enjoy all those odours and flavours, which a celibate does not enjoy. This is the fixed opinion of the law (-books).

294. The disciple and devotee of the preceptor should observe all the rules prescribed in detail for a celibate.

295. The disciple himself, having, according to his power, bestowed affection on his preceptor, should live by performing his duty in the hermitage outside the village.

296-297. Similarly a brāhmaṇa lying low should learn a Veda, two Vedas or (three) Vedas from the mouth of the preceptor, and practising the vows laid down in the Veda and giving the preceptor one-fourth of his acquisition he should duly return home from the preceptor’s house.

298. Having a wife endowed with religious merit, he should propitiate fires after having invoked them. (Thus) a householder should behave in the second part of his life.

299-300. The sages have formerly laid down four modes of a householder’s life: first is to store corn sufficient for three years; the second is to store corn sufficient for one; the third is to store corn sufficient for a day; the fourth is to store little corn. Of them the last is the best as it conquers (all) the worlds (for him).

301. One follows the six duties (viz. learning, teaching, sacrificing, acting as a priest at a sacrifice, giving and receiving gifts); another leads his life (performing) three duties; the fourth one (lives) by only two duties. Such a brāhmaṇa remains in Brahman.

302-305. No other great sacred place is said (to exist) than the vow of a householder. One should not cause food to be cooked for oneself; one should not kill a beast for no reason, (but) an animal or a non-animal deserves a sacrifice (i.e. may be sacrificed) after (proper) sanctification. He should never sleep by day nor in the first or the last part of the night. He should not eat at a wrong time—between the two meals, and should not tell a lie. No brāhmaṇa coming to his house should remain unhonoured; and his guests are venerable and are said to convey offerings made to gods and manes. They are bathed in the vow of (studying) the Vedic lore, are learned and have mastered the Vedas.

306. They obtain their livelihood by (doing) their own duty, are restrained, are engaged in (their) work and practise penance. Offering made to gods and manes is laid down for honouring them.

307-308. (But) he who has attached himself with perishable things, and has deviated from religious practices, and has broken the vow of keeping sacred fire, and plays false with his teacher, and is devoted to falsehood, has no right to perform these two duties (i.e. offering oblations to gods and manes) and in such a case sharing (food) with all beings remains (undone).

309. Similarly a householder should give (food) to those who do not cook (for themselves). He should always be vighasāśī (one who eats the remains of food eaten by others) and amṛta - bhojana (one who tastes the residues of a sacrifice).

310. Amṛta is the remains of a sacrifice; and bhojana is said to be equivalent to oblations. He, who eats the remains of what is eaten (by others), is called vighasāśī .

311-313. He should be devoted to his wife, should be restrained, diligent and should have his senses very much controlled. He should not argue with old people, children, sick persons, persons belonging to his caste and relatives, his mother, father, son-in-law, brother, son, wife, daughter and servants. Having avoided (i.e. if he avoids) argument with these he becomes free from all sins.

314-318. Won over by these he undoubtedly conquers all the worlds. The preceptor is the lord of Brahmā’s world. The father is the lord of whatever is sacred to Prajāpati . The guest is the lord of all the worlds. The officiating priest is the resort of the Vedas and a supreme authority. The son-in-law is (the lord) in the world of the celestial nymphs. The kinsmen belong to all the gods. The relatives are powerful in the quarters. The mother and maternal uncle are powerful on the earth. Old people, children and sick persons are powerful in the sky. The family-priest is the lord of the world of the sages. The dependents are the rulers of the (particular class of celestial beings called) Sādhyas . The physician is the lord of the world of Aśvins. And the brother is the lord of the world of Vasus . The wife is the ruler of the world of the moon. The daughter is powerful in the house of the celestial nymphs.

319. The eldest brother is equivalent to the father. The wife and the son are one’s own body. The clerks, servants, the daughter are very piteable. Therefore, (when) insulted by these, he should without getting angry, always bear with them.

320. A wise man, devoted to a householder’s life, firm in religious duties, and undepressed should not commence many acts (simultaneously) (but) being dutiful he should start a little.

321. The modes of subsistence of a householder are three. Their main aim is the highest bliss. Similarly they say that four stages of life are mutually (dependent).

322-323. And he who desires to be (a householder) should follow all the rules that are laid down. They should (live) by storing grain in jars for six days (or for one year’s consumption), or should live by gleaning grains like pigeons (i.e. by storing very little); and that nation, in which such significant persons live, prospers. Such a person purifies the former ten paternal grandsires (i.e. ancestors) and the ten of the successive (generations).

324. He, who, free from anguish, follows the way of the life of a householder, would obtain a position similar to that of the worlds of Viṣṇu.

325. Or this is said to be a condition of those who have conquered their senses. Heaven is the habitation of those who are self-controlled.

326. This ladder is laid down by Brahmā. One liberated from this, getting the second in due order, is honoured in heaven.

327. I shall narrate the third one—the stage of the anchorite; (please) listen. When a householder sees himself to be with wrinkles and grey hair, and sees his child’s child, he should then resort to forest only.

328-337. Well-being to you, O Bhīṣma, listen to (the account) of those who are disgusted with the householder’s stage, who live in the stage of the anchorite, the supporters of all the worlds, who have retired to forest after being initiated, who live in holy countries, who have the power of intelligence and who are endowed with truth, purity and forgiveness. Living in the third part of life in the stage of the anchorite, he, a sacrificer, should tend the same divine fires (as he tended as a householder). Controlled and moderate in food (habits) and devoted and attached to Viṣṇu, he should by all means(continue) the agnihotra (maintenance of the sacred fire) and other sacrificial requisites. He (should subsist on) rice and barley growing wild and on leavings of food eaten. He should offer oblations in the summer season (beginning) with the month of Māgha . These four modes of subsistence are said (to be found) in the stage of the anchorite. Some eat instantly (i.e. do not store anything); some store (grains) lasting for a month, or lasting for a year or for twelve years for honouring the guests and sacrificial rituals. In the rainy season they remain under the sky; in the winter they resort to water; in the summer they practise the penance of the five fires (i.e. four fires placed around one inthe four directions and the sun is the fifth fire); in the autumn they eat unsolicited alms. They roll on the ground or stand on the forepart of their feet. They remain in the stationary posture or even in their (own dwellings). Some use their teeth for a mortar, while others use stones for pounding things.

338-339. Some drink boiled sour gruel during the bright fortnight; or some in the dark fortnight; or eat as (and when) they get something (to eat); practising the mode of the anchorite’s life, and of a firm resolve some properly live on roots, others on fruits and (still) others on water.

340-341. These and others are the various religious rites of those high-minded ones. The fourth mode of life (i.e. Saṃnyāsa ) as laid down in the Upaniṣads is said to be universal. The mode of the life of an achorite is one; another is the mode of the life of a householder. In the same life the other one (i.e. the Saṃnyāsa ) proceeds (after these). (This is said) by sages who see everything.

342-343. These (sages) viz. Agastya and the seven sages, Madhucchandas , Gaveṣaṇa , Sāṃkṛti, Sadiva, Bhāṇḍi , Yavaprotha, Atharvaṇa , Ahovīrya, so also Kāmya , Sthāṇu , and the wise Medhātithi , Manovāka, Śinīvāka, Śūnyapāla , Kṛtavraṇa , knowing well their duty, went to heaven.

344-345. Those who are religion incarnate, so also the groups of the vagrant mendicants from among the sages practising severe penance and showing skill in religious matters, having propitiated the lord of gods, have resorted to a forest.

346. Brāhmaṇas who have repented, have, having given up deceit, resorted to a forest. Vagrant and unapproachable groups are seen to be away from their homes.

347-349. Being afflicted by old age and troubled by disease (brāhmaṇas) have gone to the remaining stage of life viz. the fourth, from that of the anchorite. Quick in action, he who has finished (the study of) all Vedas and (has performed sacrifices) with presents, is one who looks upon all beings as self; is of a soft mind, sporting in himself; self-dependent, having placed fire in the self and having given up all possessions, he should always perform sacrifices (or a sacrifice).

350-351. (In the case) of those who always perform sacrifice it goes into the self At a fit moment he should duly surrender the three fires with his individual soul into the supreme self. He should eat, without censuring, whatever he gets in whatever manner. One who is fondly attached to the (third) stage of life viz. that of the anchorite, should cast off the hair on the head and other parts of the body.

352-359. Being instantly purified by his acts he goes from one stage of life to another. That brāhmaṇa, who resigns the world after having granted security to all beings, goes to lustrous worlds after death and attains infinity. He, of a good character and with his sins removed, does not take delight either in this or the next world. Free from anger and infatuation, without friendship or strife, he remains indifferent as a result of self-meditation. He is not perturbed by the deaths of others; is mentally indifferent to his scriptures and does not err in (understanding) self. For him, free from doubt, looking upon all beings as self, and intent on righteousness and with his senses conquered, acquisition (of things) becomes agreeable to his desire (i.e. things may take their own course). Now listen to (the description of) that fourth stage of life, which is said to be the greatest stage, being described (by me). It is the highest goal, very much surpassing (other) stages of life. Listen, with concentration, to that which should be done for (reaching) the supreme soul and which has received refinement from the two stages (viz. that of a householder and of the anchorite) and (which should be undertaken) after them. Listen to how he, having put on red garments in the three rungs (i.e. who accepts asceticism)—the unsurpassed stage—and having renounced (everything) with that thought (of renunciation), behaves; unaccompanied by anyone else, he should all alone practise righteousness. He, who, a discerning person, practises (righteousness) by himself, does not forsake (anyone nor is deficient in anything).

360-363. Not maintaining any fire, nor having any abode, he should resort to a village (only) for alms. Endowed with the thoughts (befitting) an ascetic, he should not keep anything for the future. He should eat little, have control over food (habits), and should eat food once (in a day). He should (use a begging-) bowl, should (stay) at the roots of trees, should (wear) rags, and be all alone. He should be indifferent to all beings. These are the signs of an ascetic. He, to whom words go as dead bodies (are) in a well, and never return to him who utters them (i.e. he who is deaf to all criticism) should remain in the ascetic’s stage. He should not see (unworthy things) nor should hear what is not worthy of being told to others.

364. This should especially take place in the case of brāhmaṇas on any account; he should always speak what is agreeable to a brāhmaṇa.

365. Taking care of himself he should keep mum when he is censured (by others); so that by him being but one the entire space is filled.

366. Gods look upon him as a brāhmaṇa, who has filled up a void.

367. Gods look upon him as a brāhmaṇa, who covers himself with anything, and is satisfied by eating anything.

368. Gods look upon him as a brāhmaṇa, who like a serpent, is afraid of people, or who, like a man of good heart, is afraid of (falling into) a hell, or who, like a vile person, is afraid of ladies.

369. When honoured he should not be elated, nor should he be dejected when insulted. Gods look upon him as a brāhmaṇa, who grants security to all beings.

370. He should welcome neither death nor life. He should just observe (the workings of) destiny as an ox waits for (his master’s) order.

371. Then (such) a man, with his mind unaffected, self-restrained, and with his intellect unimpaired, being free from all sins, would go to heaven.

372. To him, who has no fear from all beings and who grants safety to beings, and who is liberated in the body (i.e. while living), there is no fear from anywhere.

373. As the footprints (of) others lie (i.e. disappear) under the footprints of an elephant, similarly all kinds of knowledge lie in his heart.

374. Thus everything, so also piety and worldly prosperity, increase when harmlessness (is practised); he who does harm to others, is always dead.

375. So one who does no harm (to anybody), who is properly courageous, who has his senses controlled. and who is a refuge to all beings, obtains the best position.

376. Thus, for the wise one, who is content with knowledge, who is fearless, death is not an additional condition; and, he reaches immortality.

377. Gods look upon him as a brāhmaṇa, who is a sage free from all attachments, remains like space, does what is dear to Viṣṇu and is calm.

378. Gods look upon him as a brāhmaṇa, whose life is for piety, and whose piety is (meant) for affection; and whose day and night are for (doing) meritorious deeds.

379. Gods look upon him as a brāhmaṇa, who keeps away from (all) actions, who avoids salutation and praise, who is unaffected, and (the effects of) whose actions are diminished.

380. All beings enjoy happily; all sorrows are excessive; being dejected due to their causing birth he should perform his acts (i.e. duty) with faith.

381. His gift is granting safety to beings; it stands superior to all (other) gifts in the world. He who first offers his body to severity obtains infinite security from beings.

382. He offers the oblation frank-mindendly with his mouth (i.e. he performs the sacrifice only verbally). He everywhere obtains a high position for an endless period. All this has gone forth due to the contact with his body; has reached Vaiśvānara (the Supreme Being).

383. Whatever, he, sacrificing for himself, offers into his heart, which has spread (i.e. is) of the measure of the span between the thumb and the forefinger, remains in the soul, in the presence of all the people along with the deities.

384. Those, who know the three-fold god of a fine complexion, who has become the highest object, being honoured in all the worlds (and becoming) powerful gods, reach immortality.

385. Always all move by him who finds in his individual soul the Vedas, that which is to be known, the entire rite, the etymological interpretations and the highest truth.

386-388. He, who, having blazing rays, knows that wheel of time, which does not stick to the ground, which cannot be measured in the sky, which is golden in the orb, which is in the south in the atmosphere, and not in himself, which is revolving and turning round, which has six fellies and three periods, in the opening of which everything falls (i.e. is included), to have been placed in a cave (i.e. is unintelligible), by the favour of which he knows the body of the world and all the people here, in it he pleases the gods and (thus) becomes eternally free.

389-390. In the world he becomes lustrous, omnipresent, eternal and approaches (the supreme being) due to the fear of worldly objects; of whom (i.e. him) the beings are not afraid, nor is he fed up with the being, that brāhmaṇa, not being censured, does not censure others; he should very much look into his own soul. With his confusion removed, and sins destroyed, he becomes stiff in this world and the next, as desired.

391. Free from anger and delusion, looking upon equally on a clod of clay and gold, with his grief destroyed, with his friendship and quarrel ceased, free from censure or praise, not having anything dear or disagreeable, he is an anchorite indifferent (to the world).

Complete chapter-aligned witnesses. Sanskrit Wikisource page 15806, revision 336034 (2022-04-18T00:46:02Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364135.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.