Sṛṣṭi-khaṇḍa · Chapter 18
Sourceभीष्मउवाच। अत्यद्भुतमिदं ब्रह्मन्श्रुतवानस्मि तत्त्वतः। अभिषेकं तु गायत्र्याः सदस्यत्र तथा कृतम्१। विरोधं चैव सावित्र्या शापदानं तथा कृतम्। विष्णुना च यथा देवी सर्वस्थानेषु कीर्तिता२। गायत्री चापि रुद्रेण स्तुता च वरवर्णिनी। तं श्रुत्वा प्रतिमात्मानं विस्तरेण पितामहम्३। प्रहृष्टानि च रोमाणि प्रशांतं च मनो मम। श्रुत्वा मे परमा प्रीतिः कौतूहलमथैव हि४। नारायणस्तु भगवान्कृत्वा तां परमां च वै। ब्रह्मपत्न्याः स्तुतिं भक्त्या न्यस्यतां पर्वतोपरि५। उवाच वचनं विष्णुस्तुष्टिपुष्टिप्रदायकम्। श्रीमति ह्रीमती चैव या च देवीश्वरी तथा६। एतदेव श्रुतं ब्रह्मंस्तव वक्त्राद्विनिःसृतम्। उत्तरं तत्र यद्भूतं यच्च तस्मिन्स्थले कृतम्७। आनुपूर्व्या च तत्सर्वं भगवान्वक्तुमर्हति। श्रुतेन मे देहशुद्धिर्भविष्यति न संशयः८। पुलस्त्य उवाच। यजतः पुष्करे तस्य देवस्य परमेष्ठिनः। शृणुराजन्निदं चित्रं पूर्वमेव यथाकृतम्९। आदौ कृतयुगे तस्मिन्यजमाने पितामहे। मरीचिरंगिराश्चैव पुलस्त्यः पुलहः क्रतुः१०। दक्षः प्रजापतिश्चैव नमस्कारं प्रचक्रिरे। विद्योतमानाः पुरुषाः सर्वाभरणभूषिताः११। उपनृत्यंति देवेशं विष्णुमप्सरसां गणाः। ततो गंधर्वतूर्यैस्तु प्रतिनंद्य विहायसि१२। बहुभिः सह गंधर्वैः प्रगायति च तुंबरुः। महाश्रुतिश्चित्रसेन ऊर्णायुरनघस्तथा१३। गोमायुस्सूर्यवर्चाश्च सोमवर्चाश्च कौरव। युगपच्च तृणायुश्च नंदिश्चित्ररथस्तथा१४। त्रयोदशः शालिशिराः पर्जन्यश्च चतुर्दशः। कलिः पंचदशश्चात्र तारकश्चात्र षोडशः१५। हाहाहूहूश्च गंधर्वो हंसश्चैव महाद्युतिः। इत्येते देवगंधर्वा उपगायंति ते विभुम्१६। तथैवाप्सरसो दिव्या उपनृत्यंति तं विभुं। धातार्यमा च सविता वरुणोंशो भगस्तथा१७। इंद्रो विवस्वान्पूषा च त्वष्टा पर्जन्य एव च। इत्येते द्वादशादित्या ज्वलंतो दीप्ततेजसः१८। चक्रुरस्मिन्सुरेशाश्च नमस्कारं पितामहे। मृगव्याधश्च शर्वश्च निर्ऋतिश्च महायशाः१९। अजैकपादहिर्बुध्न्यः पिनाकी चापराजितः। भवो विश्वेश्वरश्चैव कपर्दी च विशांपते२०। स्थाणुर्भगश्च भगवान्रुद्रास्तत्रावतस्थिरे। अश्विनौ वसवश्चाष्टौ मरुतश्च महाबलाः२१। विश्वेदेवाश्च साध्याश्च तस्मै प्रांजलयः स्थिताः। शेषाद्यास्तु महानागा वासुकिप्रमुखाहयः२२। काश्यपः कंबलश्चापि तक्षकश्च महाबलः। एते नागा महात्मानस्तस्मै प्रांजलयः स्थिताः२३। तार्क्ष्यश्चारिष्टनेमिश्च गरुडश्च महाबलः। वारुणिश्चैवारुणिश्च वैनतेया व्यवस्थिताः२४। नारायणश्च भगवान्स्वयमागत्य लोकवान्। प्राह लोकगुरुं श्रीमान्सहसर्वैर्महर्षिभिः२५। त्वया ततमिदं सर्वं त्वया सृष्टं जगत्पते। तस्माल्लोकेश्वरश्चासि पद्मयोने नमोस्तु ते२६। यदत्र ते मया कार्यं कर्तव्यं च तदादिश। एवं प्रोवाच भगवान्सार्धं देवर्षिभिः प्रभुः२७। नमस्कृत्य सुरेशाय ब्रह्मणेऽव्यक्तजन्मने। स च तत्रस्थितो ब्रह्मा तेजसा भासयन्दिशः२८। श्रीवत्सलोमसंच्छन्नो हेमसूत्रेण राजता। सुरर्षिप्रतिमः श्रीमान्स्वयंभूर्भूतभावनः२९। शुचिरोमा महावक्षाः सर्वतेजोमयः प्रभुः। यो गतिः पुण्यशीलानामगतिः पापकर्मणां३०। योगसिद्धा महात्मानो यं विदुर्लोकमुत्तमं। यस्याष्टगुणमैश्वर्यं यमाहुर्देवसत्तमम्३१। यं प्राप्य शाश्वतं विप्रा नियता मोक्षकांक्षिणः। जन्मनो मरणाच्चैव मुच्यंते योगभाविताः३२। यदेतत्तप इत्याहुः सर्वाश्रमनिवासिनः। सेवंसेवं यताहारा दुश्चरं व्रतमास्थिताः३३। योनंत इति नागेषु प्रोच्यते सर्वयोगिभिः। सहस्रमूर्द्धा रक्ताक्षः शेषादिभिरनुत्तमैः३४। यो यज्ञ इति विप्रेंद्रैरिज्यते स्वर्गलिप्सुभिः। नानास्थानगतिः श्रीमानेकः कविरनुत्तमः३५। यं देवं वेत्ति वेत्तारं यज्ञभागप्रदायिनं। वृषाग्निसूर्यचंद्राक्षं देवमाकाशविग्रहं३६। तं प्रपद्यामहे देवं भगवन्शरणार्थिनः। शरण्यं शरणं देवं सर्वदेवभवोद्भवं३७। ऋषीणां चैव स्रष्टारं लोकानां च सुरेश्वरं। प्रियार्थं चैव देवानां सर्वस्य जगतः स्थितौ ३८। कव्यं पितॄणामुचितं सुराणां हव्यमुत्तमं। येन प्रवर्तितं सर् तं नतास्मस्सुरोत्तमं ३९। त्रेताग्निना तु यजता देवेन परमेष्ठिना। यथासृष्टिः कृता पूर्वं यज्ञसृष्टिस्तथा पुनः४०। तथा ब्रह्माप्यनंतेन लोकानां स्थितिकारिणा। अन्वास्यमानो भगवान्वृद्धोप्यथ च बुद्धिमान्४१। यज्ञवाटमचिंत्यात्मा गतस्तत्र पितामहः। धनाढ्यैर्ऋत्विजैः पूर्णं सदस्यैः परिपालितम्४२। गृहीतचापेन तदा विष्णुना प्रभविष्णुना। दैत्यदानवराजानो राक्षसानां गणाः स्थिताः४३। आत्मानमात्मना चैव चिंतयामास वै द्रुतं। चिंतयित्वा यथातत्वं यज्ञं यज्ञः सनातनः४४। वरणं तत्र भगवान्कारयामास ऋत्विजाम्। भृग्वाद्या ऋत्विजश्चापि यज्ञकर्मविचक्षणाः४५। चक्रुर्बह्वृचमुख्यैश्च प्रोक्तं पुण्यं यदक्षरं। शुश्रुवुस्ते मुनिश्रेष्ठा वितते तत्र कर्मणि४६। यज्ञविद्या वेदविद्या पदक्रमविदां तथा। घोषेण परमर्षीणां सा बभूव निनादिना४७। यज्ञसंस्तरविद्भिश्च शिक्षाविद्भिस्तथा द्विजैः। शब्दनिर्वचनार्थज्ञैः सर्वविद्याविशारदैः४८। मीमांसा हेतुवाक्यज्ञैः कृता नानाविधा मुखे। तत्र तत्र च राजेंद्र नियतान्संशितव्रतान्४९। जपहोमपरान्मुख्यान्ददृशुस्तत्रवै द्विजान्। यज्ञभूमौ स्थितस्तस्यां ब्रह्मा लोकपितामहः५० 1.18.50। सुरासुरगुरुः श्रीमान्सेव्यमानः सुरासुरैः। उपासते च तत्रैनं प्रजानां पतयः प्रभुं५१। दक्षो वसिष्ठः पुलहो मरीचिश्च द्विजोत्तमः। अंगिरा भृगुरत्रिश्च गौतमो नारदस्तथा५२। विद्यामानमंतरिक्षं वायुस्तेजो जलं मही। शब्दः स्पर्शश्च रूपं च रसो गंधस्तथैव च५३। विकृतश्च विकारश्च यच्चान्यत्कारणं महत्। ऋग्यजुः सामाथर्वाख्या वेदाश्चत्वार एव च५४। शब्दः शिक्षा निरुक्तं च कल्पश्च्छंदः समन्विताः। आयुर्वेद धनुर्वेदौ मीमांसा गणितं तथा५५। हस्त्यश्वज्ञानसहिता इतिहाससमन्विताः। एतैरंगैरुपांगैश्च वेदाः सर्वे विभूषिताः५६। उपासते महात्मानं सहोंकारं पितामहं। तपश्च क्रतवश्चैव संकल्पः प्राण एव च५७। एते चान्ये च बहवः पितामहमुपस्थिताः। अर्थो धर्मश्च कामश्च द्वेषो हर्षश्च सर्वदा५८। शुक्रो बृहस्पतिश्चैव संवर्तो बुध एव च। शनैश्चरश्च राहुश्च ग्रहाः सर्वे तथैव च५९। मरुतो विश्वकर्मा च पितरश्चापि भारत। दिवाकरश्च सोमश्च ब्रह्माणं पर्युपासते६०। गायत्री दुर्गतरणी वाणी सप्तविधा तथा। अक्षराणि च सर्वाणि नक्षत्राणि तथैव च६१। भाष्याणि सर्वशास्त्राणि देहवंति विशांपते। क्षणा लवा मुहूर्ताश्च दिनं रात्रिस्तथैव च६२। अर्द्धमासाश्च मासाश्च क्रतवः सर्व एव च। उपासते महात्मानं ब्रह्माणं दैवतैः सह६३। अन्याश्च देव्यः प्रवरा ह्रीः कीर्तिर्द्युतिरेव च। प्रभा धृतिः क्षमा भूतिर्नीतिर्विद्या मतिस्तथा६४। श्रुतिः स्मृतिस्तथा क्षांतिः शांतिः पुष्टिस्तथा क्रिया। सर्वाश्चाप्सरसो दिव्या नृत्यगीतविशारदाः६५। उपतिष्ठंति ब्रह्माणं सर्वास्ता देवमातरः। विप्रचित्तिः शिविः शंकुरयःशंकुस्तथैव च६६। वेगवान्केतुमानुग्रः सोग्रो व्यग्रो महासुरः। परिघः पुष्करश्चैव सांबोश्वपतिरेव च६७। प्रह्लादोथ बलि कुंभः संह्रादो गगनप्रियः। अनुह्रादो हरिहरौ वराहश्च कुशो रजः६८। योनिभक्षो वृषपर्वा लिंगभक्षोथ वै कुरुः। निःप्रभः सप्रभः श्रीमांस्तथैव च निरूदरः६९। एकचक्रो महाचक्रो द्विचक्रः कुलसंभवः। शरभः शलभश्चैव क्रपथः क्रापथः क्रथः७०। बृहद्वांतिर्महाजिह्वः शंकुकर्णो महाध्वनिः। दीर्घजिह्वोर्कनयनो मृडकायो मृडप्रियः७१। वायुर्गरिष्ठो नमुचिश्शम्बरो विज्वरो विभुः। विष्वक्सेनश्चंद्रहर्ता क्रोधवर्द्धन एव च७२। कालकः कलकांतश्च कुंडदः समरप्रियः। गरिष्ठश्च वरिष्ठश्च प्रलंबो नरकः पृथुः७३। इंद्रतापन वातापी केतुमान्बलदर्पितः। असिलोमा सुलोमा च बाष्कलि प्रमदो मदः७४। सृगालवदनश्चैव केशी च शरदस्तथा। एकाक्षश्चैव राहुश्च वृत्रः क्रोधविमोक्षणः७५। एते चान्ये च बहवो दानवा बलवर्द्धनाः। ब्रह्माणं पर्युपासंत वाक्यं चेदमथोचिरे७६। त्वया सृष्टाः स्म भगवंस्त्रैलोक्यं भवता हि नः। दत्तं सुरवरश्रेष्ठ देवेभ्यधिकाः कृताः७७। भगवन्निह किं कुर्मो यज्ञे तव पितामह। यद्धितं तद्वदास्माकं समर्थाः कार्यनिर्णये७८। किमेभिस्ते वराकैश्च अदितेर्गर्भसंभवैः। दैवतैर्निहतैः सर्वैः पराभूतैश्च सर्वदा७९। पितामहोसि सर्वेषामस्माकं दैवतैः सह। तव यज्ञसमाप्तौ च पुनरस्मासु दैवतैः८०। श्रियं प्रति विरोधश्च भविष्यति न संशयः। इदानीं प्रेक्षणं कुर्मः सहिताः सर्वदानवैः८१। पुलस्त्य उवाच। सगर्वं तु वचस्तेषां श्रुत्वा देवो जनार्दनः। शक्रेण सहितः शंभुमिदमाह महायशाः८२। विघ्नं प्रकर्तुं वै रुद्र आयाता दनुपुंगवाः। ब्रह्मणामंत्रिताश्चेह विघ्नार्थं प्रयतंति ते८३। अस्माभिस्तु क्षमाकार्या यावद्यज्ञः समाप्यते। समाप्ते तु क्रतावस्मिन्युद्धं कार्यं दिवौकसां८४। यथानिर्दानवा भूमिस्तथा कार्यं त्वया विभो। जयार्थं चेह शक्रस्य भवता च मया सह८५। द्विजानां परिवेष्टारो मरुतः परिकल्पिताः। दानवानां धनं यच्च गृहीत्वा तद्यजामहे८६। अत्रागतेषु विप्रेषु दुःखितेषु जनेष्विह। व्ययं तस्य करिष्यामो दासभावे निवेशिताः८७। वदंतमेवं तं विष्णुं ब्रह्मा वचनमब्रवीत्। एते दनुसुताः क्रुद्धा युष्माकं कोपनेप्सिताः८८। भवता च क्षमा कार्या रुद्रेण सह दैवतैः। कृते युगावसाने तु समाप्तिं चक्रतौ गते८९। मया च प्रेषिता यूयमेते च दनुपुंगवाः। संधिर्वा विग्रहो वापि सर्वैः कार्यस्तदैव हि९०। पुलस्त्य उवाच। पुनस्तान्दानवान्ब्रह्मा वाक्यमाह स्वयंप्रभुः। दानवैर्न विरोधोत्र यज्ञे मम कथंचन९१। मैत्रभावस्थिता यूयमस्मत्कार्ये च नित्यशः। दानवा ऊचुः। सर्वमेतत्करिष्यामः शासनं ते पितामह९२। अस्माकमनुजा देवा भयं तेषां न विद्यते। पुलस्त्य उवाच। एतच्छुत्वा तदा तेषां परितुष्टः पितामहः९३। मुहूर्तं तिष्ठतां तेषामृषिकोटिरुपागता। श्रुत्वा पैतामहं यज्ञं तेषां पूजां तु केशवः९४। आसनानि ददौ तेषां तदा देवः पिनाकधृत्। वसिष्ठोर्घं ददौ तेषां ब्रह्मणा परिचोदितः९५। गामर्घं च ततो दत्वा पृष्ट्वा कुशलमव्ययम्। निवेशं पुष्करे दत्वा स्थीयतामिति चाब्रवीत्९६। ततस्ते ऋषयः सर्वे जटाजिनधरास्तथा। शोभयंतः सरःश्रेष्ठं गङ्गामिव दिवौकसः९७। मुंडाः काषायिणश्चैके दीर्घश्मश्रुधराः परे। विरलैर्दशनैः केचिच्चिपिटाक्षास्तथा परे९८। बृहत्तनूदराः केपि केकराक्षास्तथापरे। दीर्घकर्णा विकर्णाश्च कर्णैश्च त्रुटितास्तथा९९। दीर्घफाला विफालाश्च स्नायुचर्मावगुंठिताः। निर्गतं चोदरं तेषां मुनीनां भावितात्मनां१०० 1.18.100। दृष्ट्वा तु पुष्करं तीर्थं दीप्यमानं समंततः। तीर्थलोभान्नरव्याघ्र तस्य तीरे व्यवस्थिताः१०१। वालखिल्या महात्मानो ह्यश्मकुट्टास्तथापरे। दंतोलूखलिनश्चान्ये संप्रक्षालास्तथापरे१०२। वायुभक्षा जलाहाराः पर्णाहारास्तथापरे। नाना नियमयुक्ताश्च तथा स्थंडिलशायिनः१०३। सरस्यस्मिन्मुखं दृष्ट्वा सुरूपास्याः क्षणादभुः। किमेतदिति चिंत्याथ निरीक्ष्य च परस्परम्१०४। अस्मिंस्तीर्थे दर्शनेन मुखस्येह सुरूपता। मुखदर्शनमित्येव नाम कृत्वा तु तापसाः१०५। स्नाता नियमयुक्ताश्च सुरूपास्ते तदाभवन्। देवपुत्रोपमा जाता अनौपम्य गुणान्विताः१०६। शोभमाना नरश्रेष्ठ स्थिताः सर्वे वनौकसः। यज्ञोपवीतमात्रेण व्यभजंस्तीर्थमंजसा१०७। जुह्वतश्चाग्निहोत्राणि चक्रुश्च विविधाः क्रियाः। चिंतयंतो हि राजेंद्र तपसा दग्धकिल्बिषाः१०८। न यास्यामो परं तीर्थं ज्येष्ठभावेत्विदं सरः। ज्येष्ठपुष्करमित्येव नाम चक्रुर्द्विजातयः१०९। तत्र कुब्जान्बहून्दृष्ट्वा स्थितांस्तीर्थसमीपतः। बभूवुर्विस्मितास्तत्र जना ये च समागताः११०। दत्वा दानं द्विजातिभ्यो भांडानि विविधानि च। श्रुत्वा सरस्वतीं प्राचीं स्नातुकामा द्विजागताः१११। सरस्वतीतीर्थवरा नानाद्विजगणैर्युता। बदरेंगुदकाश्मर्य प्लक्षाश्वत्थविभीतकैः११२। पौलोमैश्च पलाशैश्च करीरैः पीलुभिस्तथा। सरस्वतीतीर्थरुहैर्धन्वनैः स्यंदनैस्तथा११३। कपित्थैः करवीरैश्च बिल्वैराम्लातकैस्तथा। अतिमुक्तकपंडैश्च पारिजातैश्च शोभिता११४। कदंबवनभूयिष्ठा सर्वसत्वमनोरमा। वाय्वंबुफलपर्णादैर्दंतोलूखलिकैरपि११५। तथाश्मकुट्टमुख्यैश्च वरिष्ठैर्मुनिभिर्वृता। स्वाध्यायघोषसंघुष्टा मृगयूथशताकुला११६। अहिंसैर्धर्मपरमैस्तथा चातीव शोभिता। सुप्रभा कांचनाख्या च प्राची नंदा विशालका११७। स्रोतोभिः पंचभिस्तत्र वर्तते पुष्करे नदी। पितामहस्य सदसि वर्त्तमाने महीतले११८। वितते यज्ञवाटे तु स्वागतेषु द्विजादिषु। पुण्याहघोषैर्विततैर्देवानां नियमैस्तथा११९। देवेषु चैव व्यग्रेषु तस्मिन्यज्ञविधौ तथा। तत्र चैव महाराज दीक्षिते च पितामहे१२०। यजतस्तस्य सत्रेण सर्वकामसमृद्धिना। मनसा चिंतिता ह्यर्था धर्मार्थकुशलास्तथा१२१। उपतिष्ठंति राजेंद्र द्विजातींस्तत्र तत्र ह। जगुश्च देवगंधर्वा ननृतुश्चाप्सरोगणाः१२२। वादित्राणि च दिव्यानि वादयामासुरंजसा। तस्य यज्ञस्य संपत्या तुतुषुदेर्वता अपि१२३। विस्मयं परमं जग्मुः किमु मानुषयोनयः। वर्तमाने तथा यज्ञे पुष्करस्थे पितामहे१२४। अब्रुवन्नृषयो भीष्म तदा तुष्टास्सरस्वतीम्। सुप्रभां नाम राजेंद्र नाम्ना चैव सरस्वतीम्१२५। ते दृष्ट्वा मुनयः सर्वे वेगयुक्तां सरस्वतीम्। पितामहं भासयंतीं क्रतुं ते बहु मेनिरे१२६। एवमेषा सरिच्छ्रेष्ठा पुष्करेषु सरस्वती। पितामहार्थं सम्भूता तुष्ट्यर्थं च मनीषिणाम्१२७। पुण्यस्य पुण्यताकारि पंचस्रोतास्सरस्वती। सुप्रभा नाम राजेंन्द्र नाम्ना चैव सरस्वती१२८। यत्र ते मुनयश्शान्ता नानास्वाध्यायवादिनः। ते समागत्य ऋषयस्सस्मरुर्वै सरस्वतीम्१२९। साभिध्याता महाभागा ऋषिभिः सत्रयाजिभिः। समास्थिता दिशं पूर्वां भक्तिप्रीता महानदी१३०। प्राची पूर्वावहा नाम्ना मुनिवंद्या सरस्वती। इदमन्यन्महाराज शृण्वाश्चर्यवरं भुवि१३१। क्षतो मंकणको विप्रः कुशाग्रेणेति नः श्रुतम्। क्षतात्किल करे तस्य राजन्शाकरसोस्रवत्१३२। स वै शाकरसं दृष्ट्वा हर्षाविष्टः प्रनृत्तवान्। ततस्तस्मिन्प्रनृत्ते तु स्थावरं जंगमं च यत्१३३। प्रानृत्यत जगत्सर्वं तेजसा तस्य मोहितम्। शक्रादिभिस्सुरै राजन्नृषिभिश्च तपोधनैः१३४। विज्ञप्तस्तत्र वै ब्रह्मा नायं नृत्येत्तथा कुरु। आदिष्टो ब्रह्मणा रुद्र ऋषेरर्थे नराधिप१३५। नायं नृत्येद्यथा भीम तथा त्वं वक्तुमर्हसि। गत्वा रुद्रो मुनिं दृष्ट्वा हर्षाविष्टमतीव हि१३६। भो भो विप्रर्षभ त्वं हि नृत्यसे केन हेतुना। नृत्यमानेन भवता जगत्सर्वं च नृत्यति१३७। तेनायं वारितः प्राह नृत्यन्वै मुनिसत्तमः। मुनिरुवाच। किं न पश्यसि मे देव कराच्छाकरसोस्रवत्१३८। तं तु दृष्ट्वाप्र नृत्तोहं हर्षेण महतावृतः। तं प्रहस्याब्रवीद्देवो मुनिं रागेण मोहितम्१३९। अहं न विस्मयं विप्र गच्छामीह प्रपश्य मां। एवमुक्तो मुनिश्रेष्ठो महादेवेन कौरव१४०। ध्यायमानस्तदा कोयं प्रतिषिद्धोस्मि येन हि। अंगुल्यग्रेण राजेंद्र स्वांगुष्ठस्ताडितस्तथा१४१। ततो भस्मक्षताद्राजन्निर्गतं हिमपांडुरं। तद्दृष्ट्वा व्रीडितश्चासौ प्राह तत्पादयोः पतन्१४२। नान्यद्देवादहं मन्ये रुद्रात्परतरं महत्। चराचरस्य जगतो गतिस्त्वमसि शूलधृत्१४३। त्वया सृष्टमिदं सर्वं वदंतीह मनीषिणः। त्वामेव सर्वं विशति पुनरेव युगक्षये१४४। देवैरपि न शक्यस्त्वं परिज्ञातुं मया कुतः। त्वयि सर्वे च दृश्यन्ते सुरा ब्रह्मादयोपि ये१४५। सर्वस्त्वमसि देवानां कर्ता कारयिता च यः। त्वत्प्रसादात्सुराः सर्वे भवंतीहाकुतोभयाः१४६। एवं स्तुत्वा महादेवमृषिश्च प्रणतोब्रवीत्। भगवंस्त्वत्प्रसादेन तपो न क्षीयते त्विह१४७। ततो देवः प्रीतमनास्तमृषिं पुनरब्रवीत्। तपस्ते वर्द्धतां विप्र मत्प्रसादात्सहस्रधा१४८। प्राचीमेवेह वत्स्यामि त्वया सार्द्धमहं सदा। सरस्वती महापुण्या क्षेत्रे चास्मिन्विशेषतः१४९। न तस्य दुर्लर्भं किंचिदिह लोके परत्र च। सरस्वत्युत्तरे तीरे यस्त्यजेदात्मनस्तनुम्१५० 1.18.150। प्राचीतटे जाप्यपरो न चेह म्रियते पुनः। आप्लुतो वाजिमेधस्य फलमाप्स्यति पुष्कलं१५१। नियमैश्चोपवासैश्च कर्शयन्देहमात्मनः। जलाहारो वायुभक्षः पर्णाहारश्च तापसः१५२। तथा स्थंडिलशायी च ये चान्ये नियमाः पृथक्। करोति यो द्विजश्रेष्ठो नियमांस्तान्व्रतानि च१५३। स याति शुद्धदेहश्च ब्रह्मणः परमं पदं। तस्मिंस्तीर्थे तु यैर्दत्तं तिलमात्रं तु कांचनं१५४। मेरुदानसमं तत्स्यात्पुरा प्राह प्रजापतिः। तस्मिंस्तीर्थे तु ये श्राद्धं करिष्यंति हि मानवाः१५५। एकविंशकुलोपेताः स्वर्गं यास्यंति ते नराः। पितॄणां च शुभं तीर्थं पिंडेनैकेन तर्पिताः१५६। ब्रह्मलोकं गमिष्यंति स्वपुत्रेणेह तारिताः। भूयश्चान्नं न चेच्छंति मोक्षमार्गं व्रजंति ते१५७। प्राचीनत्वं सरस्वत्या यथा भूतं शृणुष्व तत्। सरस्वती पुरा प्रोक्ता देवैः सर्वैः सवासवैः१५८। तटं त्वया प्रयातव्यं प्रतीच्यां लवणोदधेः। वडवाग्निमिमं नीत्वा समुद्रे निक्षिपस्व ह१५९। एवं कृते सुराः सर्वे भवंति भयवर्जिताः। अन्यथा वाडवाग्निस्तु दहते स्वेन तेजसा१६०। तस्माद्रक्षस्व विबुधानेतस्मादचिराद्भयात्। मातेव भव सुश्रोणि सुराणामभयप्रदा१६१। एवमुक्ता तु सा देवी विष्णुना प्रभविष्णुना। आह नाहं स्वतंत्रास्मि पिता मे व्रियतां स्वराट्१६२। तदाज्ञाकारिणी नित्यं कुमारीह धृतव्रता। पित्रादेशाद्विना नाहं पदमेकमपि क्वचित्१६३। गच्छामि तस्मात्कोप्यन्य उपायश्चिंत्यतामहो। तदाशयं विदित्वाहुस्ते समेत्य पितामहं१६४। नान्येन शक्यते नेतुं वडवाग्निः पितामह। अदृष्टदोषाम्मुक्त्वैकां कुमारीं तनयां तव१६५। सरस्वतीं समानीय कृत्वांके वरवर्णिनीं। शिरस्याघ्रायसस्नेहमुवाचाथसरस्वतीम्१६६। मां च देवि सुराः प्राहुः स त्वं ब्रूहि यशस्विनीम्। नीत्वा विनिक्षिपेदेनं बाडवं लवणांबुनि१६७। पितुर्वाक्यं हि तच्छ्रुत्वा वियुक्ता कुररी यथा। पित्रा तदैव सा कन्या रुरुदे दीनमानसा१६८। शोभते तन्मुखं तस्याः शोकबाष्पाविलेक्षणं। सितं विकसितं तद्वत्पद्मं तोयकणोक्षितम्१६९। तत्तथाविधमालोक्य पितामहपुरस्सराः। विबुधाः शोकभावस्य सर्वे वशमुपागताः१७०। संस्तभ्य हृदयं तस्याः शोकसंतापितं तदा। पितामहस्तामुवाच मा रोदीर्नास्ति ते भयम्१७१। मान लाभश्च भविता तव देवानुभावतः। नीत्वा क्षारोदमध्ये तु क्षिपस्व ज्वलनं सुते१७२। एवमुक्ता तु सा बाला बाष्पाकुलितलोचना। प्रणम्य पद्मजन्मानं गच्छाम्युक्तवती तु सा१७३। मा भैरुक्ता पुनस्तैस्तु पित्रा चापि तथैव सा। त्यक्त्वा भयं हृष्टमनाः प्रयातुं समवस्थिता१७४। तस्याः प्रयाणसमये शंखदुंदुभिनिस्वनैः। मंगलानां च निर्घोषैर्जगदापूरितं शुभैः१७५। सितांबरधराधन्या सितचंदनमंडिता। शरदंबुजसच्छाय तारहारविभूषिता१७६। संपूर्णचंद्रवदना पद्मपत्रायतेक्षणा। शुभां कीर्तिं सुरेशस्य पूरयंती दिशो दश१७७। स्वतेजसा तद्धृदयान्निःसृता भासयज्जगत्। अनुव्रजन्ती तां गंगा तयोक्ता वरवर्णिनी१७८। द्रक्ष्यामि त्वां पुनरहं प्रयासि कुत्र मे सखि। एवमुक्ता तु सा गंगा प्रोवाच मधुरां गिरम्१७९। यदैवायास्यसि प्राचीं दिशं मां पश्यसे शुभे। विबुधैस्त्वं परिवृता दर्शनं तव संश्रये१८०। उदङ्मुखी तदा भूत्वा त्यज शोकं शुचिस्मिते। अहं चोदङ्मुखी पुण्या त्वं तु प्राची सरस्वति१८१। तत्र क्रतुशतं पुण्यं स्नानदानेन सुव्रते। श्राद्धदाने तथा नित्यं पितॄणां दत्तमक्षयम्१८२। ये करिष्यंति मनुजा विमुक्तास्त्ते ऋणैस्त्रिभिः। मोक्षमार्गं गमिष्यंति विचारो नात्र विद्यते१८३। तामुवाच ततो गंगा पुनर्दर्शनमस्तु ते। गच्छ स्वमालयं भद्रे स्मर्तव्याहं त्वयानघे१८४। यमुनापि तथैवं सा गायत्री च मनोरमा। सावित्र्या सहिताः सर्वाः सखीं संप्रैषयंस्तथा१८५। ततो विसृज्य तान्देवान्नदी भूत्वा सरस्वती। उत्तंकस्याश्रमपद उद्भूता सा मनस्विनी१८६। अधस्तात्प्लक्षवृक्षस्य अवरोप्य च तां तनुम्। अवतीर्णा महाभागा देवानां पश्यतां तदा१८७। विष्णुरूपस्तरुः सोत्र सर्वदेवैस्तु वंदितः। संसेव्यश्च द्विजैर्नित्यं फलहेतोर्महोदयः१८८। अनेकशाखाविततश्चतुर्मुख इवापरः। तत्कोटरकुटीकोटि प्रविष्टानां द्विजन्मनाम्१८९। श्रूयंते विविधा वाचः सुराणां रक्तचेतसाम्। वनस्पतिरपुष्पोपि पुष्पितश्चोपलक्ष्यते१९०। जातीचंपकवत्पुष्पैः शाखालग्नैः शुकैः शुभैः। केतकीभिः सुरभिभिरशोभत सरिद्वरा१९१। कोकिलाभिस्स मालेव फेनकैः पुष्पितेव सा। हरेणेव यथा गंगा प्लक्षेणैव हि सा तथा१९२। तत्रांभस्था तदा देवं प्रोवाचाथ जनार्दनम्। समर्पयस्व तं वह्निं देवादेशं करोम्यहम्९१३। एवमुक्तेन सा तेन प्रत्युक्ता विष्णुना तदा। न ते दाहभयं त्याज्यस्त्वयायं वह्निराट्स्वयम्१९४। पश्चिमं सागरं नेतुं वाडवज्वलनं शुभे। एवं क्रमेण गच्छंत्या तदापं प्राप्स्यते शुभे१९५। ततस्तं शातकुंभस्थं कृत्वासौ वडवानलं। समर्पयत गोविंदः सरस्वत्या महोदरे१९६। सा तं गृहीत्वा सुश्रोणी प्रतीच्यभिमुखी ययौ। अंतर्द्धानेन संप्राप्ता पुष्करं सा महानदी१९७। मर्यादापर्वते तस्मिन्संभूता विमला सरित्। पुष्करारण्यं विपुलं सुरसिद्धनिषेवितम्१९८। पितामहेन यत्रासीद्यज्ञसत्रं निषेवितम्। सिध्यर्थं मुनिमुख्यानामागतासौ महानदी१९९। येषु तत्र कृतो होमः कुंडेष्वासीद्विरिंचिना। तानि सर्वाणि संप्लाव्य तोयेनाप्युद्गता हि सा२०० 1.18.200। तत्र क्षेत्रे महापुण्या पुष्करे सा तथोत्थिता। तेन तत्पूरणं प्रोक्तं वायुना जगदायुषा२०१। सापि तत्क्षेत्रमासाद्य पुण्यं पुण्या महानदी। सरस्वती स्थिता देवी मर्त्यानां पापनाशिनी२०२। तत्र ये शुभकर्माणः पुष्करस्थां सरस्वतीम्। पश्यंति ते न पश्यंति सुघोरां तामधोगतिं२०३। यः पुनस्तत्र भावेन नरः स्नानं समाचरेत्। स ब्रह्मलोकमासाद्य ब्रह्मणा सह मोदते२०४। यस्तु दद्यात्तत्र दधि ब्राह्मणाय मनोरमम्। सोप्यग्निलोकमासाद्य भुंक्ते भोगान्सुशोभनान्२०५। वरं प्रावरणं योपि भक्त्या दद्याद्द्विजातये। सोपि सद्वस्त्रदानस्य फलं दशगुणं लभेत्२०६। ज्येष्ठकुंडे नरः स्नात्वा यः संतर्पयते पितॄन्। स तानुद्धरते सर्वान्नरकादपि शुद्धधीः२०७। क्षेत्रे पैतामहे पूते पुण्यां प्राप्य सरस्वतीम्। नरः किं प्रार्थयेदन्यत्तीर्थं ब्रह्मसुतोब्रवीत्२०८। तस्मात्सर्वेषु तीर्थेषु स्नातः प्राप्नोति यत्फलम्। तत्सर्वं प्राप्नुयान्मर्त्यो ज्येष्ठकुंडे सकृत्प्लुतः२०९। किमत्र बहुनोक्तेन क्षेत्रं तीर्थं गतिश्शुभा। येनैतत्त्रितयं प्राप्तं प्राप्ता तेन गतिः परा२१०। काले क्षेत्रे तथा तीर्थे स्नात्वा हुत्वापि तत्र यः। प्रयच्छते द्विजायार्थं सोनंतं सुखमश्नुते२११। कार्त्तिके मासि शुक्ले च वैशाखे शशिभूषणे। चंद्रसूर्योपरागे च काले च कुरुजांगले२१२। क्षेत्रेष्वेतेषु तीर्थानि यान्युक्तानि मुनीश्वरैः। तेषां पुण्यतमं तीर्थमिदमाह पितामहः२१३। कुंडे तु मध्यमे स्नात्वा कार्तिक्यां यः पुमान्द्विजे। प्रयच्छते चापि द्रव्यं सोश्वमेधमवाप्नुयात्२१४। एवं कनिष्ठकेप्यत्र कुंडे स्नात्वा समाधिना। यः प्रयच्छति विप्राय सुरूपामपि शालिकाम्२१५। स प्रयाति नरः क्षिप्रमग्निलोकं मनोरमम्। त्रिःसप्तकुलसंयुक्तो भुंक्ते तत्र महाफलम्२१६। तस्मात्सर्वप्रयत्नेन गमनाय मतिः स्थिरा। पुरुषेण तु कर्तव्या पुष्करावाप्तये शुभा२१७। पुष्करारण्यमासाद्य प्राची यत्र सरस्वती। मतिः स्मृतिः शुभा प्रज्ञा मेधा बुद्धिर्दयापरा२१८। सरस्वत्यास्तु पर्यायाष्षडेते संप्रकीर्तिताः। ततः प्रभृति यत्रासौ प्राचीभूता सरस्वती२१९। तत्रस्थं तज्जलं येपि पश्यंति तटसंस्थिताः। तेप्यश्वमेधस्यफलं लभंते नात्र संशयः२२०। योवतीर्य पुनस्तत्र कश्चित्स्नानं समाचरेत्। नरः समाधियुक्तो वै ब्रह्मणोनुचरो भवेत्२२१। शाकादिनापि हि पितॄन्यस्तत्रार्चयते नरः। सोप्येति विपुलान्भोगांस्तेषामेवानुभावतः२२२। ये पुनर्विधिना तत्र श्राद्धं कुर्वंति मानवाः। ते नयंति पितॄन्स्वर्गं नरकादपि दुःखदात्२२३। तृप्यंति पितरस्तस्य यस्तत्र कुशमिश्रितम्। स्नात्वा प्रयच्छते तोयं पूतं तेषां तिलान्वितम्२२४। सर्वेषामेव तीर्थानामिदमेवाधिकं स्मृतम्। आदितीर्थमिदं तस्मात्तीर्थानां भुवि विश्रुतम्२२५। धर्मापवर्गयोःनक्रीडाननिधिभूतमवस्थितम्। सरस्वत्यानपुनश्चैवनसमेतंनगुणवत्तरम्२२६। धर्मार्थकाममोक्षाणां चतुर्णामपि दायकम्। येप्यत्र मलनाशाय पुमांसो विविशुर्जलम्२२७। गोप्रदानसमं तेषां सुखेनैव फलं भवेत्। सुवर्णदानेन सममेवमाहुर्मनीषिणः२२८। तर्पणात्पिण्डदानाच्च नरकेष्वपि संस्थिताः। स्वर्गं प्रयान्ति पितरस्तत्र पुत्रेण तारिताः२२९। पुष्करेपि सरस्वत्यां ये पिबन्ति जलं जनाः। ते लभन्तेऽक्षयान्लोकान्ब्रह्मविश्वेशवंदितान्२३०। स्वर्गनिश्रेणिकाभूता पुष्करे च सरस्वती। सा पुण्यवद्भिस्संप्राप्तुं पुंभिश्शक्या महानदी२३१। मुनिभर्धर्मतत्त्वज्ञैस्तत्र तत्र निषेविता। तस्मात्सर्वत्र सा देवी पवित्रा सर्वतस्स्थिता२३२। पुष्करे तु विशेषेण पूतात्पूततमा हि सा। नदी सरस्वती पुण्या सुलभा जगति स्थिता२३३। दुर्लभा सा कुरुक्षेत्रे प्रभासे पुष्करे तथा। तत्तीर्थं सर्वतीर्थानां प्रवरं विहितं भुवि२३४। धर्मार्थकाममोक्षाणां चतुर्णामपि साधकम्। प्राचीं सरस्वतीं प्राप्य योन्यत्तीर्थं हि मार्गते२३५। स करस्थं समुत्सृज्य ह्यमृतं विषमिच्छति। ज्येष्ठे ज्येष्ठा प्रयागस्य मध्यमे मध्यमा स्मृता२३६। प्रदक्षिणं ततो गच्छेत्कनीयांसं विचक्षणः। त्रिष्वप्येतेषु स्नायीत कुर्याच्चापि प्रदक्षिणम्२३७। प्रयच्छति पितृभ्यो यस्तोयं तेषां तिलान्वितम्। तेपि तुष्टाः पुनस्तस्य प्रयच्छंत्यमितं फलम्२३८। यः स्नात्वा प्रयतो नित्यं ततः पश्येत्पितामहम्। अनुलोमविलोमाभ्यां तथा व्यस्तसमस्तयोः२३९। स्नातव्यं पुष्करे नित्यं ब्रह्मलोकमभीप्सिता। त्रीणि शृंगाणि शुभ्राणि त्रीणि प्रस्रवणानि च२४०। पुष्कराणि प्रसिद्धानि न विद्मस्तत्र कारणं। कनीयांसं मध्यमं च तृतीयं ज्येष्ठपुष्करं२४१। शृंगशद्बाभिधानानि शुभप्रस्रवणानि च। धर्मार्थकाममोक्षाणां संकल्पैरफलं नरः२४२। यस्तत्र संत्यजेद्देहं मोक्षं प्राप्नोत्यसंशयम्। प्रयतः संयतस्तस्यां स्नात्वा दद्याद्विजे शुभाम्२४३। गामेकां मंत्रपूतां च लोकानाप्नोतिमोक्षदान्। किमत्र बहुनोक्तेन रात्रावपि हि योर्थिने२४४। अर्थं प्रयच्छते स्नात्वा सोनन्तं सुखमश्नुते। तत्र दानं प्रशंसंति तिलानां मुनिसत्तमाः२४५। कृष्णपक्षे चतुर्दश्यां स्नानं च विहितं सदा। पिण्याकेन गुडेनापि पिंडं योत्र प्रयच्छति२४६। पितॄणां प्रयतो भूत्वा पितृलोकं स यछति। पुष्करारण्यमासाद्य पुनस्तस्मात्सरस्वती२४७। अंतर्द्धानं गता गंतुं प्रवृत्तागपश्चिमामुखी। नातिदूरे ततस्तस्य पुष्करस्य सुशोभना२४८। खर्जूरवनमासाद्य फलपुष्पोपशोभितं। तत्रोषित्वा पुनर्देवी वने मुनिमनोरमे२४९। सर्वर्तुकुसुमाकीर्णे सिद्धचारणसेविते। नंदा नाम सरिच्छ्रेष्ठा त्रिषुलोकेषु विश्रुता२५० 1.18.250। मीननक्रझषोपेता विमलोदकपूरिता। सूत उवाच। अथ देवव्रतःप्राह किमन्या सा सरिद्वरा२५१। एतन्मे कौतुकं ब्रह्मन्नंदा शब्दा सरस्वती। यथाभूता येन कृता कारणेन सरिद्वरा२५२। एवमुक्ते पुलस्त्यः स भीष्मायैतत्पुरातनं। आख्यातुमुपचक्राम नंदा नाम यतस्स्मृतं२५३। क्षत्रव्रतधरो नित्यमासीद्राजा प्रभंजनः। प्रवृत्तोसौ मृगान्हंतुं वने तस्मिन्महाबलः२५४। स ददर्श ततस्तस्मिन्मृगीं गुल्मांतरे स्थितां। मार्गणेन सुतीक्ष्णेन तां विव्याध पुरोगतां२५५। सा विलोक्य दिशः सर्वास्तं दृष्ट्वा शरपाणिनं। आह किं ते कृतं मूढ त्वयैतत्कर्मदुष्करं२५६। स्तनं तावत्प्रयच्छामि सुतस्याधोमुखी स्थिता। मांसलोभेन विद्धाहं तरसा ह्यकुतोभया२५७। पिबंतं गुप्तवत्सं च गूढमैथुनमागतं। एवंविधं मृगं राजन्न हन्यात्प्राङ्मया श्रुतं२५८। स्तनं तु तनयस्यास्य प्रयच्छंती त्वया हता। बाणेनाशनिकल्पेन निर्दोषा वनमागता२५९। तस्मात्त्वमपि दुर्बुद्धे क्रव्यादत्वमवाप्स्यसि। वनेस्मिन्कंटकाकीर्णे व्याघ्ररूपं त्वमाप्नुहि२६०। शापप्रदानं श्रुत्वैवं स राजापुरतः स्थितः। प्रोवाच प्रांजलिर्भूत्वा तां मृगीं व्यथितेन्द्रियः२६१। स्तनं तु तनयस्येह प्रयच्छंती न मे मता। अज्ञानेन हता भद्रे प्रसीद सुसमाधिना२६२। व्याघ्ररूपमहं त्यक्त्वा प्राप्स्यामि मानुषं कदा। एवंविधस्य शापस्य विमोक्षं शंस मे मृगि२६३। एवमुक्ते मृगी तस्य प्रोवाच वचनं शुभम्। राजन्नब्दशतांते तु शापस्यागतया गवा२६४। नंदया सह संवादमासाद्यांतो भविष्यति। मृग्योक्ते वचने राजा व्याघ्र एवाभवत्तदा२६५। नखदंष्ट्रायुधोपेतो व्याघ्ररूपोति भीषणः। तत्रासौ भक्षयन्नास्ते मृगान्हत्वा चतुष्पदः२६६। द्विपदानपि तत्रस्थान्कालेन क्रमयोजितान्। एवं तत्र वने तस्य संवत्सरशतं गतम्२६७। आत्मानं निंदमानस्य मृगमांसानि खादतः। कदाहं मानुषं भावं गमिष्यामीदृशं पुनः२६८। कुत्सितं न करिष्यामि वियोनिकरणं महत्। कुर्वता मांसलोभेन मृगयां परिधावता२६९। आपदासहितं प्राप्तं मानुषाणां भयावहम्। दर्शनं दुःखदं मह्यं मृगाणां मानुषैः सह२७०। पापेन पापतां नीतो ह्यपापेऽपि सतां कुले। उत्पन्नो विकृतिं नीतः पश्य कालस्य पर्ययम्२७१। तस्मान्मे सुकृतं नास्ति हिंसाप्येका विगर्हिता। तया तु प्राप्यते दुःखं न च मोक्षो भविष्यति२७२। कथं मे भविता मोक्षः कथं सत्या मृगी भवेत्। गते वर्षशते तस्य वसतस्तद्वने तदा२७३। आयातं गोकुलं काले यवसोदककारणात्। गोवाटवाटीसंस्थानं तत्तत्र समवस्थितम्२७४। वनोपकण्ठे मंथानरवेणापूरितं च यत्। क्षीबैर्गोपैः समाकीर्णं पादपैरपितद्वनम्२७५। निशिवंशरवोपेतं गोपीनां च शुभप्रदम्। एवं तु वसतस्तस्य खर्जूरवनसंसदि२७६। हृष्टा तुष्टा च पुष्टा च नंदा वै नाम नामतः। गोमंडलस्य सामुख्या हंसवर्णा घटस्रवा२७७। दीर्घघोणा विभक्तांगी बंधुरांगी तनुत्वचा। नीलकंठा शुभग्रीवा घंटाली मधुरस्वना२७८। सा च यूथस्य सर्वस्य पुरश्चरति निर्भया। घासस्थानं चरेच्छन्नं गत्वैका च यथासुखम्२७९। यथेष्टकामा सुरभी छन्नं चरति वै तृणम्। रोहितो नाम तत्रान्यः पर्वतः सरितस्तटे२८०। अनेककंदरदरी गुहासत्व निषेवितः। तस्य पूर्वोत्तरेभागे घोरे तृणसमाकुले२८१। संकटे विषमे दुर्गे भैरवे लोमहर्षणे। मृगसिंहसमाकीर्णे बहु श्वापद सेविते२८२। वल्लीवृक्षादिगहने शिवाशत निनादिते। दुर्गेस्मिन्वसते रौद्रः कामरूपी भयंकरः२८३। द्वीपी शोणित दिग्धांसो घोरदंष्ट्रानखायुधः। नंदो नाम स धर्मात्मा स च गोपीहिते रतः२८४। अच्छिन्नाग्रैस्तृणैर्दीर्घैर्गोधनं परिरक्षति। तस्य यूथपरिभ्रष्टा सानंदा तृणलिप्सया२८५। चरंती व्याघ्रपुरतः सा धेनुः प्रत्युपस्थिता। अभ्यद्रवच्च तां द्वीपी तिष्ठतिष्ठेति चाब्रवीत्२८६। त्वमद्य विहितो भक्षः स्वयं प्राप्तासि धेनुके। द्वीपिनश्च वचः श्रुत्वा निष्ठुरं रोमहर्षणं२८७। शुक्लरूपान्वितं बालं भद्रमिंदुसमप्रभम्। वत्सं स्मरति सा धेनुः स्नेहाक्ता गद्गदाक्षरम्२८८। दह्यंती पुत्रशोकेन नंदा सा पुत्रवत्सला। रुदंती करुणं चैव निराशा पुत्रदर्शने२८९। द्वीपी दृष्ट्वा तु तां धेनुं क्रंदमानां सुदुःखिताम्। उवाच वचनं घोरं धेनुके किं प्ररुद्यते२९०। दैवात्सुखोपपन्नासि भक्षस्त्वं मे यदृच्छया। रुदंत्या वा हसंत्या वा तवात्तं जीवितं भवेत्२९१। विहितं भुज्यते लोके स्वयंप्राप्तासि धेनुके। मृत्युस्ते विहितोद्यैव वृथा किमनुशोचसि२९२। पप्रच्छ तां पुनर्द्वीपी किमर्थं रुदितं त्वया। कौतुकं चात्र मे जातं महन्मे कथयस्व वै२९३। व्याघ्रस्य वचनं श्रुत्वा नंदा वाक्यमथाब्रवीत्। क्षंतुमर्हसि मे नाथ कामरूपिन्नमोस्तु ते२९४। त्वां समासाद्य लोकस्य परित्राणं न विद्यते। जीवितार्थं न शोचामि प्राप्तव्यं मरणं मया२९५। जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येर्थे न शोचामि मृगाधिप२९६। देवैरपि यथा सर्वैर्मर्त्तव्यमवशैर्ध्रुवम्। तस्मात्तु नाहमेवैका व्याघ्र शोचामि जीवितम्२९७। किंतु स्नेहेन वै साधो दुःखेन रुदितं मया। अस्ति मे हृदि संतापस्तं च त्वं श्रोतुमर्हसि२९८। प्रथमे वयसि प्राप्ते प्रसूताहं मृगाधिप। इष्टः प्रथमजातश्च सुतस्तु मम बालकः२९९। क्षीरपायी च मे वत्सस्तृणं नाद्यापि जिघ्रति। स च गोपकुले बद्धः क्षुधार्तो मामवेक्षते३०० 1.18.300। तमहं चानुशोचामि कथं जीविष्यते सुतः। तस्येच्छामि स्तनं दातुं पुत्रस्नेहवशं गता३०१। पाययित्वा स्तनं वत्समवलिह्य च मूर्द्धनि। सखीनामर्पयित्वा तु संदिश्य च हिताहितम्३०२। पुनः प्रत्यागमिष्यामि यथेष्टं भक्षयिष्यसि। स नंदाया वचः श्रुत्वा मृगेंद्रः पुनरब्रवीत्३०३। किं ते पुत्रेण कर्त्तव्यं मरणं किं न बुध्यसे। त्रस्यंति सर्वभूतानि म्रियंते मां निरीक्ष्य च३०४। त्वं पुनः कृपयाविष्टा पुत्रपुत्रेति भाषसे। न पुत्रा न तपो दानं न माता न पिता गुरुः३०५। शक्नुवंति परित्रातुं नरं कालप्रपीडितम्। कथं त्वं गोकुलं गत्वा गोपीजनसमाकुलम्३०६। वृषभैर्नादितं दिव्यं बालवत्सविभूषितम्। भूषणं देवलोकस्य स्वर्गतुल्यं न संशयः३०७। नित्यं प्रमुदितं दिव्यं सर्वदेवप्रपूजितम्। यत्पवित्रं पवित्राणां मंगलानां च मंगलम्३०८। यत्तीर्थं सर्वतीर्थानां धन्यानां धन्यमुत्तमम्। समस्तगुणसंपन्नमीश्वरायतनं महत्३०९। यत्ख्यातं सर्वतीर्थानां भूमिस्वर्गमनुत्तमम्। गोपीमंथनशब्देन बालवत्सरवेण च३१०। गवां हुंकारशब्देन अलक्ष्मीः प्रतिहन्यते। यत्र वत्साश्च हुंकारं करुणं मातृकांक्षया३११। यद्गोपैः पालितं शूरैर्बाहुयुद्धकृतश्रमैः। प्रगीतनृत्यसंलापं नंदितास्फोटनादितम्३१२। इतस्ततः स्थितैर्वत्सैर्नर्द्यमानं समंततः। सरोवद्राजते गोष्टं चलद्भिरिव पंकजैः३१३। तं श्रीनिकेतनं सौम्यं हृष्टपुष्टजनाकुलम्। गोलोकप्रतिमं दृष्ट्वा कथं प्रत्यागमिष्यसि३१४। पंचभूतानि मे भद्रे पिबंतु रुधिरं तव। न निर्विण्णानि भूतानि वाङ्मात्रेण करोम्यहम्३१५। नंदोवाच। एवं प्रथमवत्साया मृगेंद्र शृणु मे वचः। दृष्ट्वा सखीः सुतं बालं गोपांश्च प्रतिपालकान्३१६। गोपीजनमुपामंत्र्य जननीं च विशेषतः। शपथैरागमिष्यामि मन्यसे यदि मुंच मां३१७। यत्पापं ब्रह्मवध्यायां मातृपितृवधेषु च। तेन पापेन लिप्येहं यद्यहं नागमे पुनः३१८। यत्पापं लुब्धकानां तु म्लेच्छानां गरदायिनाम्। तेन पापेन लिप्येहं यद्यहं नागमे पुनः३१९। गोषु विघ्नांश्च ये कुर्युः स्वपंतीं ताडयंति च। तेन पापे नलिप्येहं यद्यहं नागमे पुनः३२०। सकृद्दत्वा तु यः कन्यां द्वितीये दातुमिच्छति। तस्य पापेन लिप्येहं यद्यहं नागमे पुनः३२१। यस्त्वनर्हान्बलीवर्दान्विषमे वाहयेत्पुमान्। कथायां कथ्यमानायां विघ्नं कारयते तु यः३२२। तेन पापेन लिप्येहं यद्यहं नागमे पुनः। गृहे यस्यागतं मित्रं निराशं प्रतिगच्छति३२३। तस्य पापेन लिप्येहं यद्यहं नागमे पुनः। इत्येतैः पातकैर्घोरैरागमिष्याम्यहं पुनः३२४। बुध्वा संप्रत्ययं द्वीपी पुनर्वचनमब्रवीत्। व्याघ्र उवाच। संजातः प्रत्ययोस्माकं शपथैर्धेनुके तव३२५। कदाचिन्मन्यसे गत्वा मूर्खोयं वंचितो मया। अत्रापि केचिद्वक्ष्यंति शपथे नास्ति पातकम्३२६। कामिनीषु विवाहेषु गवां मुक्तौ तथैव च। प्राणत्यागे समुत्पन्ने श्रद्धातव्यं न च त्वया३२७। लोकेस्मिन्नास्तिकाः केचिन्मूर्खाः पंडितमानिनः। भ्रामयिष्यंति ते चित्तं चक्रारूढमिव क्षणात्३२८। कुतर्कहेतुवृत्तांतैरज्ञानावृतचेतसः। मोहयंति नराः क्षुद्रा आगमानविशारदाः३२९। अतथ्यान्यपि तथ्यानि दर्शयंत्यतिपेशलाः। समे निम्नोन्नतानीव चित्रकर्मविदो जनाः३३०। प्रायः कृतार्थो लोकोयं मन्यते नोपकारिणम्। वत्सः क्षीरक्षयं दृष्ट्वा परित्यजति मातरम्३३१। न तं पश्यामि लोकेस्मिन्कृते प्रतिकरोति यः। सर्वस्य हि कृतार्थस्य मतिरन्या प्रवर्तते३३२। ऋषिदेवासुरनरैः शपथाः कार्यसिद्धये। कृताः परस्परं पूर्वं तान्न मन्यामहे वयम्३३३। सत्येनापि शपेद्यस्तु देवाग्निगुरुसन्निधौ। तस्य वैवस्वतो राजा धर्मस्यार्द्धं निकृंतति३३४। मा ते बुद्धिर्भवेदेवं शपथैरेष वंचितः। त्वयैव दर्शितं सर्वं यथेष्टं कुरु सांप्रतं३३५। नंदोवाच। एवमेव महासाधो कस्त्वां वंचयितुं क्षमः। आत्मैव वंचितस्तेन यः परं वंचयिष्यति३३६। द्वीप्युवाच। धेनुके पश्य गच्छ त्वं पुत्रकं पुत्रवत्सले। पाययित्वा स्तनं वत्समवलिह्य च मूर्द्धनि३३७। मातरं भ्रातरं दृष्ट्वा सखीस्वजनबांधवान्। सत्यमेवाग्रतः कृत्वा शीघ्रमागमनं कुरु३३८। एवं सा शपथं कृत्वा धेनुर्वै सत्यवादिनी। अनुज्ञाता मृगेंद्रेण प्रयाता पुत्रवत्सला३३९। अश्रुपूर्णमुखीदीना वेपमाना सुदुःखिता। हंभारवं प्रमुंचंती पतिता शोकसागरे३४०। करीव चरणग्राहं गृहीतः सलिलाशये। अशक्ता स्वपरित्राणे विलपंती मुहुर्मुहुः३४१। सा तत्र गोकुलं प्राप्ता हरिन्नद्यास्तटे स्थितम्। श्रुत्वा वत्सं तु क्रोशंतं पर्यधावत संमुखी३४२। उपसृप्य च तं बालं बाष्पपर्याकुलेक्षणम्। संप्राप्य मातरं वत्सः शंकितः परिपृच्छति३४३। न ते पश्याम्यहं स्वास्थ्यं धैर्यं नैवाद्य लक्षये। उद्विग्ना चापि ते दृष्टिर्भीता चातीव लक्ष्यसे३४४। नन्दोवाच। पिब पुत्र स्तनं मेद्य कारणं यदि पृच्छसि। अशक्ताहं तवाख्यातुं कुरु तृप्तिं यथेप्सिताम्३४५। अपश्चिमं तु ते पुत्र दुर्लभं मातृदर्शनम्। एकाहमद्य मे पीत्वा प्रभाते कस्य पास्यसि३४६। त्वां त्यक्त्वा पुत्र गंतव्यं शपथैरागता ह्यहम्। क्षुत्क्षामस्य च व्याघ्रस्य दातव्यमात्मजीवितम्३४७। नंदायाश्च वचः श्रुत्वा वत्सो वचनमब्रवीत्। वत्स उवाच। अहं तत्र गमिष्यामि यत्र त्वं गंतुमिच्छसि३४८। श्लाघ्यं ममापि मरणं त्वया सह न संशयः। एकाकिनापि मर्तव्यं मयार्तेन त्वया विना३४९। यदि मां संहितं मातर्वने व्याघ्रो हनिष्यति। या गतिर्मातृभक्तानां ध्रुवं सा मे भविष्यति३५० 1.18.350। तस्मादवश्यं यास्यामि त्वया सह न संशयः। अथवा तिष्ठ मातस्त्वं शपथाः संतु ते मम३५१। जनन्या च वियुक्तस्य जीविते किं प्रयोजनम्। अनाथस्य वने नित्यं को मे नाथो भविष्यति३५२। नास्ति मातृसमो बंधुर्बालानां क्षीरजीविनाम्। नास्ति मातृसमो नाथो नास्ति मातृसमा गतिः३५३। नास्ति मातृसमः स्नेहो नास्ति मातृसमं मुखम्। नास्ति मातृसमो देव इहलोके परत्र च३५४। एवं वै परमो धर्मः प्रजापतिविनिर्मितः। ये तिष्ठंति सदा पुत्रास्ते यांति परमां गतिम्३५५। नंदोवाच। ममैव विहितो मृत्युर्न त्वं पुत्रागमिष्यसि। न चायमन्यजीवानां मृत्युः स्यादन्यमृत्युना३५६। अपश्चिममिमं पुत्र मातृसंदेशमुत्तमम्। अत्रातिष्ठस्व मद्वाक्यात्ततः शुशूषणं पुनः३५७। जलेस्थले च विचरन्प्रमादं तात मा कुरु। प्रमादात्सर्वभूतानि विनश्यंति न संशयः३५८। न च लोभेन चर्तव्यं विषमस्थं तॄणं क्वचित्। लोभाद्विनाशः सर्वेषामिहलोके परत्र च३५९। समुद्रमटवीं पुत्र विशंति लोभमोहिताः। लोभादकार्यमत्युग्रं विद्वानपि समाचरेत्३६०। लोभात्प्रमादाद्विस्रंभात्त्रिभिर्नाशो भवेन्नॄणाम्। तस्माल्लोभं न कुर्वीत न प्रमादं न विश्वसेत्३६१। आत्मा हि सततं पुत्र रक्षितव्यः प्रयत्नः। सर्वेभ्यः श्वापदेभ्यश्च म्लेच्छचोरादिसंकटात्३६२। तिरश्चां पापयोनीनामेकत्र वसतामपि। विपरीतानि चित्तानि विज्ञायंते न पुत्रक३६३। नखिनां च नदीनां च शृंगिणां शस्त्रधारिणाम्। न विश्वासस्त्वया कार्यः स्त्रीणां प्रेष्यजनस्य च३६४। न विश्वसेदविश्वस्ते विश्वस्तेनाति विश्वसेत्। विश्वासाद्भयमुत्पन्नं मूलान्यपि निकृंतति३६५। न विश्वसेत्स्वदेहेपि बलिष्ठे भीतचेतसि। वक्ष्यंति गूढमत्यर्थं सुप्तं मत्तं प्रमादतः३६६। गंधः सर्वत्र सततमाघ्रातव्यः प्रयत्नतः। गावः पश्यंति गंधेन राजानश्चारचक्षुषा३६७। नैकस्तिष्ठेद्वनेघोरे धर्ममेकं च चिंतयेत्। नचोद्वेगस्त्वयाकार्यः सर्वस्य मरणं ध्रुवं३६८। यथा हि पथिकः कश्चिच्छायामाश्रित्य तिष्ठति। विश्रम्य च पुनर्याति तद्वद्भूतसमागमः३६९। पुत्र नित्यं जगत्सर्वं तत्रैकः शोचसे कथं। तावत्त्वं शोकमुत्सृज्य मद्वाक्यमनुपालय३७०। शिरस्याघ्राय तं पुत्रमवलिह्य च मूर्द्धनि। शोकेन महताविष्टा बाष्पव्याकुललोचना३७१। विनिःश्वसंती नागीव दीर्घमुष्णं मुहुर्मुहुः। पुत्रहीनं जगच्छून्यं प्रपश्यंतीव साऽभवत्३७२। महापंकनिमग्नेव तिष्ठंती चावसीदती। विलप्य नंदिनी पुत्रमुवाचेदं पुनर्वचः३७३। नास्ति पुत्रसमः स्नेहो नास्तिपुत्रसमं सुखं। नास्ति पुत्रसमा प्रीतिर्नास्ति पुत्रसमा गतिः३७४। अपुत्रस्य जगच्छून्यमपुत्रस्य गृहेऽसुखम्। पुत्रेण लभते लोकमपुत्रो नरकं व्रजेत्३७५। लोको वदति वाक्यानि चंदनं किल शीतलं। पुत्रगात्रपरिष्वंगश्चंदनादतिशीतलः३७६। इति पुत्रगुणानुक्त्वा निरीक्ष्य च पुनःपुनः। स्वमातरं सखीर्गोपीस्त्वरमाणा च पृच्छति३७७। यूथस्याग्रे चरंतीं मामाससाद मृगाधिपः। मुक्ताहं तेन शपथैः पुनर्यास्यामि तत्र वै३७८। सुतं च मातरं चैव सखीर्द्रष्टुं च गोकुलं। आगता सत्यवाक्येन पुनर्यास्यामि तत्र वै३७९। मातः क्षमस्व तत्सर्वं दौःशील्यादि कृतं मम। बालस्तवायं दौहित्रः किमत्रान्यद्ब्रवीम्यहं३८०। विपुले चंपके मातर्भद्रे सुरभि मानिनि। वसुधारे प्रियानंदे महानंदे घटस्रवे३८१। अज्ञानाज्ज्ञानतो वापि यदुक्तं किंचिदप्रियं। तत्क्षमध्वं महाभागा यच्चान्यच्च कृतं मया३८२। सर्वाः सर्वगुणोपेताः सर्वा लोकस्य मातरः। सर्वाः सर्वप्रदा नित्यं रक्षध्वं मम बालकं३८३। अनाथं विकलं दीनं रक्षध्वं मम पुत्रकं। मातृशोकाभिसंतप्तं भगिन्यः पालयिष्यथ३८४। यस्मादनाथमबलं पुत्रवत्पालयिष्यथ। क्षमध्वं च महाभागा यास्यामि सत्यसंश्रयात्३८५। न चिंता महती कार्या सखीभिश्च कथंचन। प्रथमस्यास्य जातस्य स्थितं मरणमग्रतः३८६। श्रुत्वा तु नंदावचनं माता सख्यश्च दुःखिताः। विषादं परमं जग्मुरिदमूचुश्च विस्मिताः३८७। अहोऽत्र महदाश्चर्यं यद्व्याघ्रवचनं त्वया। प्रकर्तुमुद्यतं भीमं नंदा त्वं सत्यवादिनी३८८। शपथैः सत्यवाक्येन वंचयित्वा महाभयं। नाशनीयं प्रयत्नेन न गंतव्यं कथंचन३८९। नंदे न चैव गंतव्यमधर्मः क्रियते त्वया। यद्बालं स्वसुतं त्यक्त्वा सत्यलोभेन गम्यते३९०। अत्र गाथा पुरा प्रोक्ता ऋषिभिर्ब्रह्मवादिभिः। प्राणत्यागे समुत्पन्ने शपथैर्नास्ति पातकं३९१। उक्त्वानृतं भवेद्यत्र प्राणिनां प्राणरक्षणं। अनृतं तत्र सत्यं स्यात्सत्यमप्यनृतं भवेत्३९२। कामिनीषु विवाहेषु गवां मुक्तौ तथैव च। ब्राह्मणानां विपत्तौ च शपथैर्नास्ति पातकं३९३। नंदोवाच। परेषां प्राणरक्षार्थं वदाम्येवानृतं वचः। नात्मार्थमुत्सहे वक्तुं जीवितार्थे कथंचन३९४। एकः संश्लिष्यते गर्भे मरणे भरणे तथा। भुंक्ते चैकः सुखं दुःखमतः सत्यं वदाम्यहम्३९५। सत्ये प्रतिष्ठिता लोका धर्मः सत्ये प्रतिष्ठितः। उदधिस्सत्यवाक्येन मर्यादां न विलंघते३९६। विष्णवे पृथिवीं दत्वा बलि पातालमाश्रितः। छद्मनापि बलिर्बद्धः सत्यवाक्यं न चात्यजत्३९७। प्रवर्धमानः शैलेंद्रः शतशृंगः समुत्थितः। सत्येन संस्थितो विंध्यः प्रबन्धं नातिवर्तते३९८। स्वर्गापवर्गनरकाः सत्यवाचि प्रतिष्ठिताः। यस्तु लोपयते वाचमशेषं तेन लोपितं३९९। योऽन्यथा संतमात्मानमन्यथा प्रतिपद्यते। किं तेन न कृतं पापं चोरेणात्मापहारिणा४०० 1.18.400। यास्यामि नरकं घोरं विलोप्यात्मानमात्मना। तस्य वैवस्वतो राजा धर्मस्यार्धं निकृंतति४०१। अगाधे सलिले शुद्धे सत्य तीर्थे क्षमा ह्रदे। स्नात्वा पापविनिर्मुक्तः प्रयाति परमां गतिं४०२। अश्वमेधसहस्रं च सत्यं च तुलया धृतं। अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते४०३। सत्यं साधुफलं श्रुतं च परमं क्लेशादिभिर्वर्जितं। साधूनां निकटं सतां कुलधनं सर्वाश्रमाणां फलं। यस्मात्तं समवाप्य गच्छति दिवं संत्यज्यतेऽसौ कथं। लोकैरत्र समागमे प्रतिदिनं सत्यं वदध्वं ध्रुवं४०४। सख्य ऊचुः। नंदे सा त्वं नमस्कार्या सर्वैरपि सुरासुरैः। या त्वं परमसत्वेन प्राणांस्त्यजसि दुस्त्यजान्४०५। ब्रूमः किं तत्र कल्याणि या त्वं धर्मधुरंधरा। त्यागेनानेन नाऽप्राप्यं त्रैलोक्ये वस्तु किंचन४०६। अवियोगं च पश्यामस्त्यागादस्मात्सुतेन हि। नार्याः कल्याणचित्तायानापदः संति कुत्रचित्४०७। दृष्ट्वा गोपीजनं सर्वं परिक्रम्य च गोकुलं। नंदा संप्रस्थिता देवान्वृक्षांश्चापृच्छ्य सा पुनः४०८। क्षितिं वरुणमग्निं च वायुं चापि निशाकरं। दशदिग्देवतावृक्षान्नक्षत्राणि ग्रहैः सह४०९। सर्वान्विज्ञापयामास प्रणिपत्य मुहुर्मुहुः। ये संश्रिता वने सिद्धाः सर्वाश्च वनदेवताः४१०। वने चरंतं च तृणं ते रक्षंतु सुतं मम। चंपकाशोक पुन्नागास्सरलार्जुनकिंशुकाः४११। शृण्वंतु पादपाः सर्वे संदेशं मम विक्लवं। वत्समेकाकिनं दीनं चरंतं विषमे वने४१२। रक्षध्वं वत्सकं बालं स्नेहात्पुत्रमिवौरसं। मात्रापित्राविहीनं च अनाथं दीनमानसं४१३। विचरंतमिमां भूमिं क्रंदमानं सुदुःखितं। तस्येह क्रंदमानस्य मत्पुत्रस्य महावने४१४। महाशोकाभिभूतस्य क्षुत्पिपासातुरस्य च। शून्यस्यैकाकिनः सर्वं जगच्छून्यं प्रपश्यतः४१५। चरमाणस्य कर्तव्यं सानुक्रोशैस्तु रक्षणं। संदिश्य नंदा प्रीत्यैवं पुत्रस्नेहवशं गता४१६। शोकाग्निना च सन्दीप्ता विच्छिन्ना पुत्रदर्शने। वियुक्ता चक्रवाकीव लतेव पतिता तरोः४१७। अंधेव दृष्टिरहिता प्रस्खलंती पदे पदे। अगच्छत्सा पुनस्तत्र यत्रासौ पिशिताशनः४१८। आस्ते विस्फूर्जितमुखस्तीक्ष्णदंष्ट्रो भयावहः। तावत्तस्याः सुतो वत्स ऊर्द्ध्वपुच्छोतिवेगवान्४१९। आगत्य मातुरग्रेसौ मृगेंद्रस्याग्रतोऽभवत्। आगतं तु सुतं दृष्ट्वा मृत्युं तमग्रतः स्थितं४२०। व्याघ्रं दृष्ट्वा तु सा धेनुरिदं वचनमब्रवीत्। भोभो मृगेंद्रागताहं सत्यधर्मव्रते स्थिता४२१। कुरु तृप्तिं यथाकाममस्मन्मांसेन सांप्रतम्। संतर्पय स्वभूतानि पिब त्वं शोणितं मम४२२। मृतायां तु मयि त्वं भो भक्षयेमं तु बालकम्। द्वीप्युवाच। स्वागतं तव कल्याणि धेनुके सत्यवादिनी४२३। न हि सत्यवतां किंचिदशुभं भवति क्वचित्। त्वयोक्तं धेनुके पूर्वं सत्यं प्रत्यागमे पुनः४२४। तेन मे कौतुकं प्राप्तं प्राप्ता गच्छेत्कथं पुनः। तव सत्यपरीक्षार्थं प्रेषितासि मया पुनः४२५। अन्यथा मां समासाद्य जीवंती यास्यसे कथम्। यच्च नः कौतुकं जातं सत्यमन्वेषणं मम४२६। तस्मादनेन सत्येन मुक्तासि च मयाऽधुना। भगिनी भवती मह्यं भागिनेयः सुतस्तव४२७। दत्तोपदेशस्य शुभे मम पापिष्ठकर्मणः। सत्ये प्रतिष्ठिता लोका धर्मः सत्ये प्रतिष्ठितः४२८। सत्येन गौः क्षीरधारां प्रमुंचति हविः प्रियाम्। स वै धन्यतमो गोपो यस्त्वत्क्षीरेण जीवति४२९। भूमिप्रदेशा धन्यास्ते सतृणा वीरुधः शुभे। ते धन्याश्च कृतार्थाश्च तैरेव सुकृतं कृतम्४३०। तैराप्तं जन्मनः सारं ये पिबंति पयस्तव। मृगेंद्रः प्रत्ययं गत्वा विस्मयं परमं गतः४३१। प्रत्यादेशोऽयमस्माकं सत्यं देवैः प्रदर्शितः। सत्यमिष्टं गवां दृष्ट्वा न मे वाञ्छास्ति जीवितुम्४३२। तत्करिष्याम्यहं कर्म येन मुच्येय किल्बिषात्। मया जीवसहस्राणि भक्षितानि शतानि च४३३। गतिं कामिह गच्छामि दृष्ट्वा गोः सत्यमीदृशम्। अहं पापो दुराचारो नृशंसो जीवघातकः४३४। कांस्तु लोकान्गमिष्यामि कृत्वा कर्म सुदारुणम्। गमिष्ये पुण्यतीर्थानि करिष्ये पापशोधनम्४३५। पतिष्ये गिरिमारुह्य प्रवेक्ष्ये वा हुताशनम्। धेनोऽद्य यन्मया कार्यं तपः पापाद्विशुद्धये४३६। तदादिशस्व संक्षेपान्न कालो विस्तरस्य तु। धेनुरुवाच। तपः कृते प्रशंसंति त्रेतायां ज्ञानमेव च४३७। द्वापरे यज्ञमित्याहुर्दानमेकं कलौ युगे। सर्वेषामेव दानानामिदमेवैकमुत्तमम्४३८। अभयं सर्वभूतानां नास्ति दानमतः परम्। चराचराणां भूतानामभयं यः प्रयच्छति४३९। स च सर्वभयान्मुक्तः परं ब्रह्माधिगच्छति। नास्त्यहिंसा समं दानं नास्त्यहिंसा समं तपः४४०। यथा हस्तिपदेष्वन्यत्पदं सर्वं प्रलीयते। सर्वे धर्मास्तथा व्याघ्र प्रलीयंते ह्यहिंसया४४१। योगवृक्षस्य छाया या तापत्रयविनाशिनी। धर्मज्ञाने च पुष्पाणि स्वर्गमोक्षौ फलानि च४४२। दुःखत्रयाभितप्तस्य छाया योगतरोः स्मृता। न बाध्यते पुनर्दुःखैः प्राप्य निर्वाणमुत्तमम्४४३। इत्येतत्परमं श्रेयः कीर्तितं ते समासतः। ज्ञातं चैव त्वया सर्वं केवलं मां तु पृच्छसि४४४। द्वीप्युवाच। अहं मृग्या पुरा शप्तो व्याघ्ररूपेण संस्थितः। ततः प्राणिवधात्सर्वमशेषं मम विस्मृतम्४४५। त्वत्संपर्कोपदेशाभ्यां संजातं स्मरणं पुनः। त्वं चाप्यनेन सत्येन गमिष्यसि परां गतिं४४६। तदहं त्वां पुनः पृच्छे प्रश्नमेकं हृदि स्थितम्। साग्रं वर्षशतं जातं चिंतयानस्य मे शुभे४४७। भवत्या भाग्ययोगेन कदाचित्स्वर्गशोभने। कृतं धर्मस्य संस्थानं सतां मार्गे प्रतिष्ठितम्४४८। किं तेऽभिधानं कल्याणि ब्रूहि मेऽज्ञस्य सुव्रते। नंदोवाच। मम नंदेति संज्ञा तु कृता नंदेन स्वामिना४४९। सांप्रतं भक्षयामीति ह्यतिष्ठः केन हेतुना। नंदेति श्रुत्वा तन्नाम मुक्तशापः प्रभंजनः४५० 1.18.450। पुनर्नृपत्वमापन्नो बलरूपसमन्वितः। एतस्मिन्नंतरे धर्मस्तां ज्ञात्वा सत्यवादिनीम्४५१। द्रष्टुं समागतस्तत्र प्राब्रवीच्च पयस्विनीम्। तव सत्यव्रताद्धृष्टो धर्मोहमिह चागतः४५२। नंदे वृणीष्व भद्रं ते वरं वरतमं हि यत्। एवमुक्ता हि सा देवी नंदा तं प्रार्थयद्वरम्४५३। तवानुभावात्ससुता गच्छामि पदमुत्तमम्। भवेदिदं शुभं तीर्थं मुनीनां धर्मदायकम्४५४। मन्नाम्ना च सरिदियं नंदा नाम सरस्वती। वरप्रदानाद्देवेश तदेतत्प्रार्थितं मया४५५। पुलस्त्य उवाच। सा तत्क्षणाद्गता देवी स्थानं सत्यवतां शुभम्। प्रभंजनोपि तद्राज्यं संप्राप्तः प्रागुपार्जितम्४५६। नंदा येन गता स्वर्गं नंदां प्राप्य सरस्वतीम्। तेनाख्यया बुधैस्तस्याः प्रोक्ता नंदा सरस्वती४५७। सरस्वती पुनस्तस्माद्वनात्खर्जूरसंज्ञितात्। दक्षिणेन पुनर्याता प्लावयंती धरातलम्४५८। आगच्छन्नपि यस्तस्या नाम गृह्णाति मानवः। जीवन्सुखं स आप्नोति मृतो भवति खेचरः४५९। तत्र ये शुभकर्माणस्त्यजंति स्वां तनुं नराः। ते विद्याधरराजानो भवंति सुखिनो जनाः४६०। नराणां स्वर्गनिःश्रेणी स्नानात्पानात्सरस्वती। तत्र स्नानं प्रकुर्वन्ति येष्टम्यां सुसमाहिताः४६१। ते मृताः स्वर्गमासाद्य मोदंते सुमनोरमाः। सरस्वती सदा स्त्रीणां तत्र सौभाग्यदायिका४६२। उपोषिता तृतीयायामपि सौभाग्यभाजना। तत्र तद्दर्शनेनापि मुच्यते पापसंचयात्४६३। स्पृशंति ये नराः केचित्तेपि ज्ञेया मुनीश्वराः। रजतस्य प्रदानेन रूपवान्जायते नरः४६४। पुण्या पुण्यजलोपेता नदीयं ब्रह्मणः सुता। नंदा नामेति विपुला प्रवृत्ता दक्षिणामुखी४६५। गत्वा ततो नातिदूरं पुनर्याता पराङ्मुखी। ततः प्रभृति सा देवी प्रसभं प्रकटा स्थिता४६६। तस्यास्तटेषु पुण्येषु तीर्थान्यायतनानि च। संसेवितानि मुनिभिः सिद्धैश्चापि समंततः४६७। तेषु सर्वेषु भवति धर्महेतुस्सरस्वती। स्नानात्पानात्प्रदानाद्वा हिरण्यस्य महानदी४६८। हाटकक्षितिगौरीणां नंदातीर्थे महोदयं। दानं दत्तं नरैः स्नातैर्जनयत्यक्षयं फलं४६९। धान्यप्रदानं प्रवदंति शस्तं वसुप्रदानं च तथा मुनींद्राः । यैस्तेषु तीर्थेषु नरैः प्रदत्तं तद्धर्महेतुः प्रवरं प्रदिष्टम्४७०। प्रायोपवेशं प्रयतः प्रयत्नाद्यस्तत्र कुर्यात्प्रमदा पुमान्वा। तीर्थेषु सायुज्यमवाप्य सोऽयं भुङ्क्ते फलं ब्रह्मगृहे यथेष्टं४७१। तस्योपकंठे तु मृतास्तु ये वै कर्मक्षयात्स्थावरजंगमाश्च। तैश्चापि सर्वैः सहसा प्रसह्य लभ्येत यज्ञस्य फलं दुरापम्४७२। ततस्तु सा धर्मफलप्रदा भवेज्जन्मादि दुःखार्दित चेतसां नृणाम्। सर्वात्मना पुण्यफला सरस्वती सेव्या प्रयत्नात्पुरुषैर्महानदी४७३।
bhīṣmauvāca| atyadbhutamidaṃ brahmanśrutavānasmi tattvataḥ| abhiṣekaṃ tu gāyatryāḥ sadasyatra tathā kṛtam1| virodhaṃ caiva sāvitryā śāpadānaṃ tathā kṛtam| viṣṇunā ca yathā devī sarvasthāneṣu kīrtitā2| gāyatrī cāpi rudreṇa stutā ca varavarṇinī| taṃ śrutvā pratimātmānaṃ vistareṇa pitāmaham3| prahṛṣṭāni ca romāṇi praśāṃtaṃ ca mano mama| śrutvā me paramā prītiḥ kautūhalamathaiva hi4| nārāyaṇastu bhagavānkṛtvā tāṃ paramāṃ ca vai| brahmapatnyāḥ stutiṃ bhaktyā nyasyatāṃ parvatopari5| uvāca vacanaṃ viṣṇustuṣṭipuṣṭipradāyakam| śrīmati hrīmatī caiva yā ca devīśvarī tathā6| etadeva śrutaṃ brahmaṃstava vaktrādviniḥsṛtam| uttaraṃ tatra yadbhūtaṃ yacca tasminsthale kṛtam7| ānupūrvyā ca tatsarvaṃ bhagavānvaktumarhati| śrutena me dehaśuddhirbhaviṣyati na saṃśayaḥ8| pulastya uvāca| yajataḥ puṣkare tasya devasya parameṣṭhinaḥ| śṛṇurājannidaṃ citraṃ pūrvameva yathākṛtam9| ādau kṛtayuge tasminyajamāne pitāmahe| marīciraṃgirāścaiva pulastyaḥ pulahaḥ kratuḥ10| dakṣaḥ prajāpatiścaiva namaskāraṃ pracakrire| vidyotamānāḥ puruṣāḥ sarvābharaṇabhūṣitāḥ11| upanṛtyaṃti deveśaṃ viṣṇumapsarasāṃ gaṇāḥ| tato gaṃdharvatūryaistu pratinaṃdya vihāyasi12| bahubhiḥ saha gaṃdharvaiḥ pragāyati ca tuṃbaruḥ| mahāśrutiścitrasena ūrṇāyuranaghastathā13| gomāyussūryavarcāśca somavarcāśca kaurava| yugapacca tṛṇāyuśca naṃdiścitrarathastathā14| trayodaśaḥ śāliśirāḥ parjanyaśca caturdaśaḥ| kaliḥ paṃcadaśaścātra tārakaścātra ṣoḍaśaḥ15| hāhāhūhūśca gaṃdharvo haṃsaścaiva mahādyutiḥ| ityete devagaṃdharvā upagāyaṃti te vibhum16| tathaivāpsaraso divyā upanṛtyaṃti taṃ vibhuṃ| dhātāryamā ca savitā varuṇoṃśo bhagastathā17| iṃdro vivasvānpūṣā ca tvaṣṭā parjanya eva ca| ityete dvādaśādityā jvalaṃto dīptatejasaḥ18| cakrurasminsureśāśca namaskāraṃ pitāmahe| mṛgavyādhaśca śarvaśca nirṛtiśca mahāyaśāḥ19| ajaikapādahirbudhnyaḥ pinākī cāparājitaḥ| bhavo viśveśvaraścaiva kapardī ca viśāṃpate20| sthāṇurbhagaśca bhagavānrudrāstatrāvatasthire| aśvinau vasavaścāṣṭau marutaśca mahābalāḥ21| viśvedevāśca sādhyāśca tasmai prāṃjalayaḥ sthitāḥ| śeṣādyāstu mahānāgā vāsukipramukhāhayaḥ22| kāśyapaḥ kaṃbalaścāpi takṣakaśca mahābalaḥ| ete nāgā mahātmānastasmai prāṃjalayaḥ sthitāḥ23| tārkṣyaścāriṣṭanemiśca garuḍaśca mahābalaḥ| vāruṇiścaivāruṇiśca vainateyā vyavasthitāḥ24| nārāyaṇaśca bhagavānsvayamāgatya lokavān| prāha lokaguruṃ śrīmānsahasarvairmaharṣibhiḥ25| tvayā tatamidaṃ sarvaṃ tvayā sṛṣṭaṃ jagatpate| tasmāllokeśvaraścāsi padmayone namostu te26| yadatra te mayā kāryaṃ kartavyaṃ ca tadādiśa| evaṃ provāca bhagavānsārdhaṃ devarṣibhiḥ prabhuḥ27| namaskṛtya sureśāya brahmaṇe'vyaktajanmane| sa ca tatrasthito brahmā tejasā bhāsayandiśaḥ28| śrīvatsalomasaṃcchanno hemasūtreṇa rājatā| surarṣipratimaḥ śrīmānsvayaṃbhūrbhūtabhāvanaḥ29| śuciromā mahāvakṣāḥ sarvatejomayaḥ prabhuḥ| yo gatiḥ puṇyaśīlānāmagatiḥ pāpakarmaṇāṃ30| yogasiddhā mahātmāno yaṃ vidurlokamuttamaṃ| yasyāṣṭaguṇamaiśvaryaṃ yamāhurdevasattamam31| yaṃ prāpya śāśvataṃ viprā niyatā mokṣakāṃkṣiṇaḥ| janmano maraṇāccaiva mucyaṃte yogabhāvitāḥ32| yadetattapa ityāhuḥ sarvāśramanivāsinaḥ| sevaṃsevaṃ yatāhārā duścaraṃ vratamāsthitāḥ33| yonaṃta iti nāgeṣu procyate sarvayogibhiḥ| sahasramūrddhā raktākṣaḥ śeṣādibhiranuttamaiḥ34| yo yajña iti vipreṃdrairijyate svargalipsubhiḥ| nānāsthānagatiḥ śrīmānekaḥ kaviranuttamaḥ35| yaṃ devaṃ vetti vettāraṃ yajñabhāgapradāyinaṃ| vṛṣāgnisūryacaṃdrākṣaṃ devamākāśavigrahaṃ36| taṃ prapadyāmahe devaṃ bhagavanśaraṇārthinaḥ| śaraṇyaṃ śaraṇaṃ devaṃ sarvadevabhavodbhavaṃ37| ṛṣīṇāṃ caiva sraṣṭāraṃ lokānāṃ ca sureśvaraṃ| priyārthaṃ caiva devānāṃ sarvasya jagataḥ sthitau 38| kavyaṃ pitṝṇāmucitaṃ surāṇāṃ havyamuttamaṃ| yena pravartitaṃ sar taṃ natāsmassurottamaṃ 39| tretāgninā tu yajatā devena parameṣṭhinā| yathāsṛṣṭiḥ kṛtā pūrvaṃ yajñasṛṣṭistathā punaḥ40| tathā brahmāpyanaṃtena lokānāṃ sthitikāriṇā| anvāsyamāno bhagavānvṛddhopyatha ca buddhimān41| yajñavāṭamaciṃtyātmā gatastatra pitāmahaḥ| dhanāḍhyairṛtvijaiḥ pūrṇaṃ sadasyaiḥ paripālitam42| gṛhītacāpena tadā viṣṇunā prabhaviṣṇunā| daityadānavarājāno rākṣasānāṃ gaṇāḥ sthitāḥ43| ātmānamātmanā caiva ciṃtayāmāsa vai drutaṃ| ciṃtayitvā yathātatvaṃ yajñaṃ yajñaḥ sanātanaḥ44| varaṇaṃ tatra bhagavānkārayāmāsa ṛtvijām| bhṛgvādyā ṛtvijaścāpi yajñakarmavicakṣaṇāḥ45| cakrurbahvṛcamukhyaiśca proktaṃ puṇyaṃ yadakṣaraṃ| śuśruvuste muniśreṣṭhā vitate tatra karmaṇi46| yajñavidyā vedavidyā padakramavidāṃ tathā| ghoṣeṇa paramarṣīṇāṃ sā babhūva ninādinā47| yajñasaṃstaravidbhiśca śikṣāvidbhistathā dvijaiḥ| śabdanirvacanārthajñaiḥ sarvavidyāviśāradaiḥ48| mīmāṃsā hetuvākyajñaiḥ kṛtā nānāvidhā mukhe| tatra tatra ca rājeṃdra niyatānsaṃśitavratān49| japahomaparānmukhyāndadṛśustatravai dvijān| yajñabhūmau sthitastasyāṃ brahmā lokapitāmahaḥ50 1.18.50| surāsuraguruḥ śrīmānsevyamānaḥ surāsuraiḥ| upāsate ca tatrainaṃ prajānāṃ patayaḥ prabhuṃ51| dakṣo vasiṣṭhaḥ pulaho marīciśca dvijottamaḥ| aṃgirā bhṛguratriśca gautamo nāradastathā52| vidyāmānamaṃtarikṣaṃ vāyustejo jalaṃ mahī| śabdaḥ sparśaśca rūpaṃ ca raso gaṃdhastathaiva ca53| vikṛtaśca vikāraśca yaccānyatkāraṇaṃ mahat| ṛgyajuḥ sāmātharvākhyā vedāścatvāra eva ca54| śabdaḥ śikṣā niruktaṃ ca kalpaścchaṃdaḥ samanvitāḥ| āyurveda dhanurvedau mīmāṃsā gaṇitaṃ tathā55| hastyaśvajñānasahitā itihāsasamanvitāḥ| etairaṃgairupāṃgaiśca vedāḥ sarve vibhūṣitāḥ56| upāsate mahātmānaṃ sahoṃkāraṃ pitāmahaṃ| tapaśca kratavaścaiva saṃkalpaḥ prāṇa eva ca57| ete cānye ca bahavaḥ pitāmahamupasthitāḥ| artho dharmaśca kāmaśca dveṣo harṣaśca sarvadā58| śukro bṛhaspatiścaiva saṃvarto budha eva ca| śanaiścaraśca rāhuśca grahāḥ sarve tathaiva ca59| maruto viśvakarmā ca pitaraścāpi bhārata| divākaraśca somaśca brahmāṇaṃ paryupāsate60| gāyatrī durgataraṇī vāṇī saptavidhā tathā| akṣarāṇi ca sarvāṇi nakṣatrāṇi tathaiva ca61| bhāṣyāṇi sarvaśāstrāṇi dehavaṃti viśāṃpate| kṣaṇā lavā muhūrtāśca dinaṃ rātristathaiva ca62| arddhamāsāśca māsāśca kratavaḥ sarva eva ca| upāsate mahātmānaṃ brahmāṇaṃ daivataiḥ saha63| anyāśca devyaḥ pravarā hrīḥ kīrtirdyutireva ca| prabhā dhṛtiḥ kṣamā bhūtirnītirvidyā matistathā64| śrutiḥ smṛtistathā kṣāṃtiḥ śāṃtiḥ puṣṭistathā kriyā| sarvāścāpsaraso divyā nṛtyagītaviśāradāḥ65| upatiṣṭhaṃti brahmāṇaṃ sarvāstā devamātaraḥ| vipracittiḥ śiviḥ śaṃkurayaḥśaṃkustathaiva ca66| vegavānketumānugraḥ sogro vyagro mahāsuraḥ| parighaḥ puṣkaraścaiva sāṃbośvapatireva ca67| prahlādotha bali kuṃbhaḥ saṃhrādo gaganapriyaḥ| anuhrādo hariharau varāhaśca kuśo rajaḥ68| yonibhakṣo vṛṣaparvā liṃgabhakṣotha vai kuruḥ| niḥprabhaḥ saprabhaḥ śrīmāṃstathaiva ca nirūdaraḥ69| ekacakro mahācakro dvicakraḥ kulasaṃbhavaḥ| śarabhaḥ śalabhaścaiva krapathaḥ krāpathaḥ krathaḥ70| bṛhadvāṃtirmahājihvaḥ śaṃkukarṇo mahādhvaniḥ| dīrghajihvorkanayano mṛḍakāyo mṛḍapriyaḥ71| vāyurgariṣṭho namuciśśambaro vijvaro vibhuḥ| viṣvaksenaścaṃdrahartā krodhavarddhana eva ca72| kālakaḥ kalakāṃtaśca kuṃḍadaḥ samarapriyaḥ| gariṣṭhaśca variṣṭhaśca pralaṃbo narakaḥ pṛthuḥ73| iṃdratāpana vātāpī ketumānbaladarpitaḥ| asilomā sulomā ca bāṣkali pramado madaḥ74| sṛgālavadanaścaiva keśī ca śaradastathā| ekākṣaścaiva rāhuśca vṛtraḥ krodhavimokṣaṇaḥ75| ete cānye ca bahavo dānavā balavarddhanāḥ| brahmāṇaṃ paryupāsaṃta vākyaṃ cedamathocire76| tvayā sṛṣṭāḥ sma bhagavaṃstrailokyaṃ bhavatā hi naḥ| dattaṃ suravaraśreṣṭha devebhyadhikāḥ kṛtāḥ77| bhagavanniha kiṃ kurmo yajñe tava pitāmaha| yaddhitaṃ tadvadāsmākaṃ samarthāḥ kāryanirṇaye78| kimebhiste varākaiśca aditergarbhasaṃbhavaiḥ| daivatairnihataiḥ sarvaiḥ parābhūtaiśca sarvadā79| pitāmahosi sarveṣāmasmākaṃ daivataiḥ saha| tava yajñasamāptau ca punarasmāsu daivataiḥ80| śriyaṃ prati virodhaśca bhaviṣyati na saṃśayaḥ| idānīṃ prekṣaṇaṃ kurmaḥ sahitāḥ sarvadānavaiḥ81| pulastya uvāca| sagarvaṃ tu vacasteṣāṃ śrutvā devo janārdanaḥ| śakreṇa sahitaḥ śaṃbhumidamāha mahāyaśāḥ82| vighnaṃ prakartuṃ vai rudra āyātā danupuṃgavāḥ| brahmaṇāmaṃtritāśceha vighnārthaṃ prayataṃti te83| asmābhistu kṣamākāryā yāvadyajñaḥ samāpyate| samāpte tu kratāvasminyuddhaṃ kāryaṃ divaukasāṃ84| yathānirdānavā bhūmistathā kāryaṃ tvayā vibho| jayārthaṃ ceha śakrasya bhavatā ca mayā saha85| dvijānāṃ pariveṣṭāro marutaḥ parikalpitāḥ| dānavānāṃ dhanaṃ yacca gṛhītvā tadyajāmahe86| atrāgateṣu vipreṣu duḥkhiteṣu janeṣviha| vyayaṃ tasya kariṣyāmo dāsabhāve niveśitāḥ87| vadaṃtamevaṃ taṃ viṣṇuṃ brahmā vacanamabravīt| ete danusutāḥ kruddhā yuṣmākaṃ kopanepsitāḥ88| bhavatā ca kṣamā kāryā rudreṇa saha daivataiḥ| kṛte yugāvasāne tu samāptiṃ cakratau gate89| mayā ca preṣitā yūyamete ca danupuṃgavāḥ| saṃdhirvā vigraho vāpi sarvaiḥ kāryastadaiva hi90| pulastya uvāca| punastāndānavānbrahmā vākyamāha svayaṃprabhuḥ| dānavairna virodhotra yajñe mama kathaṃcana91| maitrabhāvasthitā yūyamasmatkārye ca nityaśaḥ| dānavā ūcuḥ| sarvametatkariṣyāmaḥ śāsanaṃ te pitāmaha92| asmākamanujā devā bhayaṃ teṣāṃ na vidyate| pulastya uvāca| etacchutvā tadā teṣāṃ parituṣṭaḥ pitāmahaḥ93| muhūrtaṃ tiṣṭhatāṃ teṣāmṛṣikoṭirupāgatā| śrutvā paitāmahaṃ yajñaṃ teṣāṃ pūjāṃ tu keśavaḥ94| āsanāni dadau teṣāṃ tadā devaḥ pinākadhṛt| vasiṣṭhorghaṃ dadau teṣāṃ brahmaṇā paricoditaḥ95| gāmarghaṃ ca tato datvā pṛṣṭvā kuśalamavyayam| niveśaṃ puṣkare datvā sthīyatāmiti cābravīt96| tataste ṛṣayaḥ sarve jaṭājinadharāstathā| śobhayaṃtaḥ saraḥśreṣṭhaṃ gaṅgāmiva divaukasaḥ97| muṃḍāḥ kāṣāyiṇaścaike dīrghaśmaśrudharāḥ pare| viralairdaśanaiḥ keciccipiṭākṣāstathā pare98| bṛhattanūdarāḥ kepi kekarākṣāstathāpare| dīrghakarṇā vikarṇāśca karṇaiśca truṭitāstathā99| dīrghaphālā viphālāśca snāyucarmāvaguṃṭhitāḥ| nirgataṃ codaraṃ teṣāṃ munīnāṃ bhāvitātmanāṃ100 1.18.100| dṛṣṭvā tu puṣkaraṃ tīrthaṃ dīpyamānaṃ samaṃtataḥ| tīrthalobhānnaravyāghra tasya tīre vyavasthitāḥ101| vālakhilyā mahātmāno hyaśmakuṭṭāstathāpare| daṃtolūkhalinaścānye saṃprakṣālāstathāpare102| vāyubhakṣā jalāhārāḥ parṇāhārāstathāpare| nānā niyamayuktāśca tathā sthaṃḍilaśāyinaḥ103| sarasyasminmukhaṃ dṛṣṭvā surūpāsyāḥ kṣaṇādabhuḥ| kimetaditi ciṃtyātha nirīkṣya ca parasparam104| asmiṃstīrthe darśanena mukhasyeha surūpatā| mukhadarśanamityeva nāma kṛtvā tu tāpasāḥ105| snātā niyamayuktāśca surūpāste tadābhavan| devaputropamā jātā anaupamya guṇānvitāḥ106| śobhamānā naraśreṣṭha sthitāḥ sarve vanaukasaḥ| yajñopavītamātreṇa vyabhajaṃstīrthamaṃjasā107| juhvataścāgnihotrāṇi cakruśca vividhāḥ kriyāḥ| ciṃtayaṃto hi rājeṃdra tapasā dagdhakilbiṣāḥ108| na yāsyāmo paraṃ tīrthaṃ jyeṣṭhabhāvetvidaṃ saraḥ| jyeṣṭhapuṣkaramityeva nāma cakrurdvijātayaḥ109| tatra kubjānbahūndṛṣṭvā sthitāṃstīrthasamīpataḥ| babhūvurvismitāstatra janā ye ca samāgatāḥ110| datvā dānaṃ dvijātibhyo bhāṃḍāni vividhāni ca| śrutvā sarasvatīṃ prācīṃ snātukāmā dvijāgatāḥ111| sarasvatītīrthavarā nānādvijagaṇairyutā| badareṃgudakāśmarya plakṣāśvatthavibhītakaiḥ112| paulomaiśca palāśaiśca karīraiḥ pīlubhistathā| sarasvatītīrtharuhairdhanvanaiḥ syaṃdanaistathā113| kapitthaiḥ karavīraiśca bilvairāmlātakaistathā| atimuktakapaṃḍaiśca pārijātaiśca śobhitā114| kadaṃbavanabhūyiṣṭhā sarvasatvamanoramā| vāyvaṃbuphalaparṇādairdaṃtolūkhalikairapi115| tathāśmakuṭṭamukhyaiśca variṣṭhairmunibhirvṛtā| svādhyāyaghoṣasaṃghuṣṭā mṛgayūthaśatākulā116| ahiṃsairdharmaparamaistathā cātīva śobhitā| suprabhā kāṃcanākhyā ca prācī naṃdā viśālakā117| srotobhiḥ paṃcabhistatra vartate puṣkare nadī| pitāmahasya sadasi varttamāne mahītale118| vitate yajñavāṭe tu svāgateṣu dvijādiṣu| puṇyāhaghoṣairvitatairdevānāṃ niyamaistathā119| deveṣu caiva vyagreṣu tasminyajñavidhau tathā| tatra caiva mahārāja dīkṣite ca pitāmahe120| yajatastasya satreṇa sarvakāmasamṛddhinā| manasā ciṃtitā hyarthā dharmārthakuśalāstathā121| upatiṣṭhaṃti rājeṃdra dvijātīṃstatra tatra ha| jaguśca devagaṃdharvā nanṛtuścāpsarogaṇāḥ122| vāditrāṇi ca divyāni vādayāmāsuraṃjasā| tasya yajñasya saṃpatyā tutuṣudervatā api123| vismayaṃ paramaṃ jagmuḥ kimu mānuṣayonayaḥ| vartamāne tathā yajñe puṣkarasthe pitāmahe124| abruvannṛṣayo bhīṣma tadā tuṣṭāssarasvatīm| suprabhāṃ nāma rājeṃdra nāmnā caiva sarasvatīm125| te dṛṣṭvā munayaḥ sarve vegayuktāṃ sarasvatīm| pitāmahaṃ bhāsayaṃtīṃ kratuṃ te bahu menire126| evameṣā saricchreṣṭhā puṣkareṣu sarasvatī| pitāmahārthaṃ sambhūtā tuṣṭyarthaṃ ca manīṣiṇām127| puṇyasya puṇyatākāri paṃcasrotāssarasvatī| suprabhā nāma rājeṃndra nāmnā caiva sarasvatī128| yatra te munayaśśāntā nānāsvādhyāyavādinaḥ| te samāgatya ṛṣayassasmarurvai sarasvatīm129| sābhidhyātā mahābhāgā ṛṣibhiḥ satrayājibhiḥ| samāsthitā diśaṃ pūrvāṃ bhaktiprītā mahānadī130| prācī pūrvāvahā nāmnā munivaṃdyā sarasvatī| idamanyanmahārāja śṛṇvāścaryavaraṃ bhuvi131| kṣato maṃkaṇako vipraḥ kuśāgreṇeti naḥ śrutam| kṣatātkila kare tasya rājanśākarasosravat132| sa vai śākarasaṃ dṛṣṭvā harṣāviṣṭaḥ pranṛttavān| tatastasminpranṛtte tu sthāvaraṃ jaṃgamaṃ ca yat133| prānṛtyata jagatsarvaṃ tejasā tasya mohitam| śakrādibhissurai rājannṛṣibhiśca tapodhanaiḥ134| vijñaptastatra vai brahmā nāyaṃ nṛtyettathā kuru| ādiṣṭo brahmaṇā rudra ṛṣerarthe narādhipa135| nāyaṃ nṛtyedyathā bhīma tathā tvaṃ vaktumarhasi| gatvā rudro muniṃ dṛṣṭvā harṣāviṣṭamatīva hi136| bho bho viprarṣabha tvaṃ hi nṛtyase kena hetunā| nṛtyamānena bhavatā jagatsarvaṃ ca nṛtyati137| tenāyaṃ vāritaḥ prāha nṛtyanvai munisattamaḥ| muniruvāca| kiṃ na paśyasi me deva karācchākarasosravat138| taṃ tu dṛṣṭvāpra nṛttohaṃ harṣeṇa mahatāvṛtaḥ| taṃ prahasyābravīddevo muniṃ rāgeṇa mohitam139| ahaṃ na vismayaṃ vipra gacchāmīha prapaśya māṃ| evamukto muniśreṣṭho mahādevena kaurava140| dhyāyamānastadā koyaṃ pratiṣiddhosmi yena hi| aṃgulyagreṇa rājeṃdra svāṃguṣṭhastāḍitastathā141| tato bhasmakṣatādrājannirgataṃ himapāṃḍuraṃ| taddṛṣṭvā vrīḍitaścāsau prāha tatpādayoḥ patan142| nānyaddevādahaṃ manye rudrātparataraṃ mahat| carācarasya jagato gatistvamasi śūladhṛt143| tvayā sṛṣṭamidaṃ sarvaṃ vadaṃtīha manīṣiṇaḥ| tvāmeva sarvaṃ viśati punareva yugakṣaye144| devairapi na śakyastvaṃ parijñātuṃ mayā kutaḥ| tvayi sarve ca dṛśyante surā brahmādayopi ye145| sarvastvamasi devānāṃ kartā kārayitā ca yaḥ| tvatprasādātsurāḥ sarve bhavaṃtīhākutobhayāḥ146| evaṃ stutvā mahādevamṛṣiśca praṇatobravīt| bhagavaṃstvatprasādena tapo na kṣīyate tviha147| tato devaḥ prītamanāstamṛṣiṃ punarabravīt| tapaste varddhatāṃ vipra matprasādātsahasradhā148| prācīmeveha vatsyāmi tvayā sārddhamahaṃ sadā| sarasvatī mahāpuṇyā kṣetre cāsminviśeṣataḥ149| na tasya durlarbhaṃ kiṃcidiha loke paratra ca| sarasvatyuttare tīre yastyajedātmanastanum150 1.18.150| prācītaṭe jāpyaparo na ceha mriyate punaḥ| āpluto vājimedhasya phalamāpsyati puṣkalaṃ151| niyamaiścopavāsaiśca karśayandehamātmanaḥ| jalāhāro vāyubhakṣaḥ parṇāhāraśca tāpasaḥ152| tathā sthaṃḍilaśāyī ca ye cānye niyamāḥ pṛthak| karoti yo dvijaśreṣṭho niyamāṃstānvratāni ca153| sa yāti śuddhadehaśca brahmaṇaḥ paramaṃ padaṃ| tasmiṃstīrthe tu yairdattaṃ tilamātraṃ tu kāṃcanaṃ154| merudānasamaṃ tatsyātpurā prāha prajāpatiḥ| tasmiṃstīrthe tu ye śrāddhaṃ kariṣyaṃti hi mānavāḥ155| ekaviṃśakulopetāḥ svargaṃ yāsyaṃti te narāḥ| pitṝṇāṃ ca śubhaṃ tīrthaṃ piṃḍenaikena tarpitāḥ156| brahmalokaṃ gamiṣyaṃti svaputreṇeha tāritāḥ| bhūyaścānnaṃ na cecchaṃti mokṣamārgaṃ vrajaṃti te157| prācīnatvaṃ sarasvatyā yathā bhūtaṃ śṛṇuṣva tat| sarasvatī purā proktā devaiḥ sarvaiḥ savāsavaiḥ158| taṭaṃ tvayā prayātavyaṃ pratīcyāṃ lavaṇodadheḥ| vaḍavāgnimimaṃ nītvā samudre nikṣipasva ha159| evaṃ kṛte surāḥ sarve bhavaṃti bhayavarjitāḥ| anyathā vāḍavāgnistu dahate svena tejasā160| tasmādrakṣasva vibudhānetasmādacirādbhayāt| māteva bhava suśroṇi surāṇāmabhayapradā161| evamuktā tu sā devī viṣṇunā prabhaviṣṇunā| āha nāhaṃ svataṃtrāsmi pitā me vriyatāṃ svarāṭ162| tadājñākāriṇī nityaṃ kumārīha dhṛtavratā| pitrādeśādvinā nāhaṃ padamekamapi kvacit163| gacchāmi tasmātkopyanya upāyaściṃtyatāmaho| tadāśayaṃ viditvāhuste sametya pitāmahaṃ164| nānyena śakyate netuṃ vaḍavāgniḥ pitāmaha| adṛṣṭadoṣāmmuktvaikāṃ kumārīṃ tanayāṃ tava165| sarasvatīṃ samānīya kṛtvāṃke varavarṇinīṃ| śirasyāghrāyasasnehamuvācāthasarasvatīm166| māṃ ca devi surāḥ prāhuḥ sa tvaṃ brūhi yaśasvinīm| nītvā vinikṣipedenaṃ bāḍavaṃ lavaṇāṃbuni167| piturvākyaṃ hi tacchrutvā viyuktā kurarī yathā| pitrā tadaiva sā kanyā rurude dīnamānasā168| śobhate tanmukhaṃ tasyāḥ śokabāṣpāvilekṣaṇaṃ| sitaṃ vikasitaṃ tadvatpadmaṃ toyakaṇokṣitam169| tattathāvidhamālokya pitāmahapurassarāḥ| vibudhāḥ śokabhāvasya sarve vaśamupāgatāḥ170| saṃstabhya hṛdayaṃ tasyāḥ śokasaṃtāpitaṃ tadā| pitāmahastāmuvāca mā rodīrnāsti te bhayam171| māna lābhaśca bhavitā tava devānubhāvataḥ| nītvā kṣārodamadhye tu kṣipasva jvalanaṃ sute172| evamuktā tu sā bālā bāṣpākulitalocanā| praṇamya padmajanmānaṃ gacchāmyuktavatī tu sā173| mā bhairuktā punastaistu pitrā cāpi tathaiva sā| tyaktvā bhayaṃ hṛṣṭamanāḥ prayātuṃ samavasthitā174| tasyāḥ prayāṇasamaye śaṃkhaduṃdubhinisvanaiḥ| maṃgalānāṃ ca nirghoṣairjagadāpūritaṃ śubhaiḥ175| sitāṃbaradharādhanyā sitacaṃdanamaṃḍitā| śaradaṃbujasacchāya tārahāravibhūṣitā176| saṃpūrṇacaṃdravadanā padmapatrāyatekṣaṇā| śubhāṃ kīrtiṃ sureśasya pūrayaṃtī diśo daśa177| svatejasā taddhṛdayānniḥsṛtā bhāsayajjagat| anuvrajantī tāṃ gaṃgā tayoktā varavarṇinī178| drakṣyāmi tvāṃ punarahaṃ prayāsi kutra me sakhi| evamuktā tu sā gaṃgā provāca madhurāṃ giram179| yadaivāyāsyasi prācīṃ diśaṃ māṃ paśyase śubhe| vibudhaistvaṃ parivṛtā darśanaṃ tava saṃśraye180| udaṅmukhī tadā bhūtvā tyaja śokaṃ śucismite| ahaṃ codaṅmukhī puṇyā tvaṃ tu prācī sarasvati181| tatra kratuśataṃ puṇyaṃ snānadānena suvrate| śrāddhadāne tathā nityaṃ pitṝṇāṃ dattamakṣayam182| ye kariṣyaṃti manujā vimuktāstte ṛṇaistribhiḥ| mokṣamārgaṃ gamiṣyaṃti vicāro nātra vidyate183| tāmuvāca tato gaṃgā punardarśanamastu te| gaccha svamālayaṃ bhadre smartavyāhaṃ tvayānaghe184| yamunāpi tathaivaṃ sā gāyatrī ca manoramā| sāvitryā sahitāḥ sarvāḥ sakhīṃ saṃpraiṣayaṃstathā185| tato visṛjya tāndevānnadī bhūtvā sarasvatī| uttaṃkasyāśramapada udbhūtā sā manasvinī186| adhastātplakṣavṛkṣasya avaropya ca tāṃ tanum| avatīrṇā mahābhāgā devānāṃ paśyatāṃ tadā187| viṣṇurūpastaruḥ sotra sarvadevaistu vaṃditaḥ| saṃsevyaśca dvijairnityaṃ phalahetormahodayaḥ188| anekaśākhāvitataścaturmukha ivāparaḥ| tatkoṭarakuṭīkoṭi praviṣṭānāṃ dvijanmanām189| śrūyaṃte vividhā vācaḥ surāṇāṃ raktacetasām| vanaspatirapuṣpopi puṣpitaścopalakṣyate190| jātīcaṃpakavatpuṣpaiḥ śākhālagnaiḥ śukaiḥ śubhaiḥ| ketakībhiḥ surabhibhiraśobhata saridvarā191| kokilābhissa māleva phenakaiḥ puṣpiteva sā| hareṇeva yathā gaṃgā plakṣeṇaiva hi sā tathā192| tatrāṃbhasthā tadā devaṃ provācātha janārdanam| samarpayasva taṃ vahniṃ devādeśaṃ karomyaham913| evamuktena sā tena pratyuktā viṣṇunā tadā| na te dāhabhayaṃ tyājyastvayāyaṃ vahnirāṭsvayam194| paścimaṃ sāgaraṃ netuṃ vāḍavajvalanaṃ śubhe| evaṃ krameṇa gacchaṃtyā tadāpaṃ prāpsyate śubhe195| tatastaṃ śātakuṃbhasthaṃ kṛtvāsau vaḍavānalaṃ| samarpayata goviṃdaḥ sarasvatyā mahodare196| sā taṃ gṛhītvā suśroṇī pratīcyabhimukhī yayau| aṃtarddhānena saṃprāptā puṣkaraṃ sā mahānadī197| maryādāparvate tasminsaṃbhūtā vimalā sarit| puṣkarāraṇyaṃ vipulaṃ surasiddhaniṣevitam198| pitāmahena yatrāsīdyajñasatraṃ niṣevitam| sidhyarthaṃ munimukhyānāmāgatāsau mahānadī199| yeṣu tatra kṛto homaḥ kuṃḍeṣvāsīdviriṃcinā| tāni sarvāṇi saṃplāvya toyenāpyudgatā hi sā200 1.18.200| tatra kṣetre mahāpuṇyā puṣkare sā tathotthitā| tena tatpūraṇaṃ proktaṃ vāyunā jagadāyuṣā201| sāpi tatkṣetramāsādya puṇyaṃ puṇyā mahānadī| sarasvatī sthitā devī martyānāṃ pāpanāśinī202| tatra ye śubhakarmāṇaḥ puṣkarasthāṃ sarasvatīm| paśyaṃti te na paśyaṃti sughorāṃ tāmadhogatiṃ203| yaḥ punastatra bhāvena naraḥ snānaṃ samācaret| sa brahmalokamāsādya brahmaṇā saha modate204| yastu dadyāttatra dadhi brāhmaṇāya manoramam| sopyagnilokamāsādya bhuṃkte bhogānsuśobhanān205| varaṃ prāvaraṇaṃ yopi bhaktyā dadyāddvijātaye| sopi sadvastradānasya phalaṃ daśaguṇaṃ labhet206| jyeṣṭhakuṃḍe naraḥ snātvā yaḥ saṃtarpayate pitṝn| sa tānuddharate sarvānnarakādapi śuddhadhīḥ207| kṣetre paitāmahe pūte puṇyāṃ prāpya sarasvatīm| naraḥ kiṃ prārthayedanyattīrthaṃ brahmasutobravīt208| tasmātsarveṣu tīrtheṣu snātaḥ prāpnoti yatphalam| tatsarvaṃ prāpnuyānmartyo jyeṣṭhakuṃḍe sakṛtplutaḥ209| kimatra bahunoktena kṣetraṃ tīrthaṃ gatiśśubhā| yenaitattritayaṃ prāptaṃ prāptā tena gatiḥ parā210| kāle kṣetre tathā tīrthe snātvā hutvāpi tatra yaḥ| prayacchate dvijāyārthaṃ sonaṃtaṃ sukhamaśnute211| kārttike māsi śukle ca vaiśākhe śaśibhūṣaṇe| caṃdrasūryoparāge ca kāle ca kurujāṃgale212| kṣetreṣveteṣu tīrthāni yānyuktāni munīśvaraiḥ| teṣāṃ puṇyatamaṃ tīrthamidamāha pitāmahaḥ213| kuṃḍe tu madhyame snātvā kārtikyāṃ yaḥ pumāndvije| prayacchate cāpi dravyaṃ sośvamedhamavāpnuyāt214| evaṃ kaniṣṭhakepyatra kuṃḍe snātvā samādhinā| yaḥ prayacchati viprāya surūpāmapi śālikām215| sa prayāti naraḥ kṣipramagnilokaṃ manoramam| triḥsaptakulasaṃyukto bhuṃkte tatra mahāphalam216| tasmātsarvaprayatnena gamanāya matiḥ sthirā| puruṣeṇa tu kartavyā puṣkarāvāptaye śubhā217| puṣkarāraṇyamāsādya prācī yatra sarasvatī| matiḥ smṛtiḥ śubhā prajñā medhā buddhirdayāparā218| sarasvatyāstu paryāyāṣṣaḍete saṃprakīrtitāḥ| tataḥ prabhṛti yatrāsau prācībhūtā sarasvatī219| tatrasthaṃ tajjalaṃ yepi paśyaṃti taṭasaṃsthitāḥ| tepyaśvamedhasyaphalaṃ labhaṃte nātra saṃśayaḥ220| yovatīrya punastatra kaścitsnānaṃ samācaret| naraḥ samādhiyukto vai brahmaṇonucaro bhavet221| śākādināpi hi pitṝnyastatrārcayate naraḥ| sopyeti vipulānbhogāṃsteṣāmevānubhāvataḥ222| ye punarvidhinā tatra śrāddhaṃ kurvaṃti mānavāḥ| te nayaṃti pitṝnsvargaṃ narakādapi duḥkhadāt223| tṛpyaṃti pitarastasya yastatra kuśamiśritam| snātvā prayacchate toyaṃ pūtaṃ teṣāṃ tilānvitam224| sarveṣāmeva tīrthānāmidamevādhikaṃ smṛtam| āditīrthamidaṃ tasmāttīrthānāṃ bhuvi viśrutam225| dharmāpavargayoḥnakrīḍānanidhibhūtamavasthitam| sarasvatyānapunaścaivanasametaṃnaguṇavattaram226| dharmārthakāmamokṣāṇāṃ caturṇāmapi dāyakam| yepyatra malanāśāya pumāṃso viviśurjalam227| gopradānasamaṃ teṣāṃ sukhenaiva phalaṃ bhavet| suvarṇadānena samamevamāhurmanīṣiṇaḥ228| tarpaṇātpiṇḍadānācca narakeṣvapi saṃsthitāḥ| svargaṃ prayānti pitarastatra putreṇa tāritāḥ229| puṣkarepi sarasvatyāṃ ye pibanti jalaṃ janāḥ| te labhante'kṣayānlokānbrahmaviśveśavaṃditān230| svarganiśreṇikābhūtā puṣkare ca sarasvatī| sā puṇyavadbhissaṃprāptuṃ puṃbhiśśakyā mahānadī231| munibhardharmatattvajñaistatra tatra niṣevitā| tasmātsarvatra sā devī pavitrā sarvatassthitā232| puṣkare tu viśeṣeṇa pūtātpūtatamā hi sā| nadī sarasvatī puṇyā sulabhā jagati sthitā233| durlabhā sā kurukṣetre prabhāse puṣkare tathā| tattīrthaṃ sarvatīrthānāṃ pravaraṃ vihitaṃ bhuvi234| dharmārthakāmamokṣāṇāṃ caturṇāmapi sādhakam| prācīṃ sarasvatīṃ prāpya yonyattīrthaṃ hi mārgate235| sa karasthaṃ samutsṛjya hyamṛtaṃ viṣamicchati| jyeṣṭhe jyeṣṭhā prayāgasya madhyame madhyamā smṛtā236| pradakṣiṇaṃ tato gacchetkanīyāṃsaṃ vicakṣaṇaḥ| triṣvapyeteṣu snāyīta kuryāccāpi pradakṣiṇam237| prayacchati pitṛbhyo yastoyaṃ teṣāṃ tilānvitam| tepi tuṣṭāḥ punastasya prayacchaṃtyamitaṃ phalam238| yaḥ snātvā prayato nityaṃ tataḥ paśyetpitāmaham| anulomavilomābhyāṃ tathā vyastasamastayoḥ239| snātavyaṃ puṣkare nityaṃ brahmalokamabhīpsitā| trīṇi śṛṃgāṇi śubhrāṇi trīṇi prasravaṇāni ca240| puṣkarāṇi prasiddhāni na vidmastatra kāraṇaṃ| kanīyāṃsaṃ madhyamaṃ ca tṛtīyaṃ jyeṣṭhapuṣkaraṃ241| śṛṃgaśadbābhidhānāni śubhaprasravaṇāni ca| dharmārthakāmamokṣāṇāṃ saṃkalpairaphalaṃ naraḥ242| yastatra saṃtyajeddehaṃ mokṣaṃ prāpnotyasaṃśayam| prayataḥ saṃyatastasyāṃ snātvā dadyādvije śubhām243| gāmekāṃ maṃtrapūtāṃ ca lokānāpnotimokṣadān| kimatra bahunoktena rātrāvapi hi yorthine244| arthaṃ prayacchate snātvā sonantaṃ sukhamaśnute| tatra dānaṃ praśaṃsaṃti tilānāṃ munisattamāḥ245| kṛṣṇapakṣe caturdaśyāṃ snānaṃ ca vihitaṃ sadā| piṇyākena guḍenāpi piṃḍaṃ yotra prayacchati246| pitṝṇāṃ prayato bhūtvā pitṛlokaṃ sa yachati| puṣkarāraṇyamāsādya punastasmātsarasvatī247| aṃtarddhānaṃ gatā gaṃtuṃ pravṛttāgapaścimāmukhī| nātidūre tatastasya puṣkarasya suśobhanā248| kharjūravanamāsādya phalapuṣpopaśobhitaṃ| tatroṣitvā punardevī vane munimanorame249| sarvartukusumākīrṇe siddhacāraṇasevite| naṃdā nāma saricchreṣṭhā triṣulokeṣu viśrutā250 1.18.250| mīnanakrajhaṣopetā vimalodakapūritā| sūta uvāca| atha devavrataḥprāha kimanyā sā saridvarā251| etanme kautukaṃ brahmannaṃdā śabdā sarasvatī| yathābhūtā yena kṛtā kāraṇena saridvarā252| evamukte pulastyaḥ sa bhīṣmāyaitatpurātanaṃ| ākhyātumupacakrāma naṃdā nāma yatassmṛtaṃ253| kṣatravratadharo nityamāsīdrājā prabhaṃjanaḥ| pravṛttosau mṛgānhaṃtuṃ vane tasminmahābalaḥ254| sa dadarśa tatastasminmṛgīṃ gulmāṃtare sthitāṃ| mārgaṇena sutīkṣṇena tāṃ vivyādha purogatāṃ255| sā vilokya diśaḥ sarvāstaṃ dṛṣṭvā śarapāṇinaṃ| āha kiṃ te kṛtaṃ mūḍha tvayaitatkarmaduṣkaraṃ256| stanaṃ tāvatprayacchāmi sutasyādhomukhī sthitā| māṃsalobhena viddhāhaṃ tarasā hyakutobhayā257| pibaṃtaṃ guptavatsaṃ ca gūḍhamaithunamāgataṃ| evaṃvidhaṃ mṛgaṃ rājanna hanyātprāṅmayā śrutaṃ258| stanaṃ tu tanayasyāsya prayacchaṃtī tvayā hatā| bāṇenāśanikalpena nirdoṣā vanamāgatā259| tasmāttvamapi durbuddhe kravyādatvamavāpsyasi| vanesminkaṃṭakākīrṇe vyāghrarūpaṃ tvamāpnuhi260| śāpapradānaṃ śrutvaivaṃ sa rājāpurataḥ sthitaḥ| provāca prāṃjalirbhūtvā tāṃ mṛgīṃ vyathitendriyaḥ261| stanaṃ tu tanayasyeha prayacchaṃtī na me matā| ajñānena hatā bhadre prasīda susamādhinā262| vyāghrarūpamahaṃ tyaktvā prāpsyāmi mānuṣaṃ kadā| evaṃvidhasya śāpasya vimokṣaṃ śaṃsa me mṛgi263| evamukte mṛgī tasya provāca vacanaṃ śubham| rājannabdaśatāṃte tu śāpasyāgatayā gavā264| naṃdayā saha saṃvādamāsādyāṃto bhaviṣyati| mṛgyokte vacane rājā vyāghra evābhavattadā265| nakhadaṃṣṭrāyudhopeto vyāghrarūpoti bhīṣaṇaḥ| tatrāsau bhakṣayannāste mṛgānhatvā catuṣpadaḥ266| dvipadānapi tatrasthānkālena kramayojitān| evaṃ tatra vane tasya saṃvatsaraśataṃ gatam267| ātmānaṃ niṃdamānasya mṛgamāṃsāni khādataḥ| kadāhaṃ mānuṣaṃ bhāvaṃ gamiṣyāmīdṛśaṃ punaḥ268| kutsitaṃ na kariṣyāmi viyonikaraṇaṃ mahat| kurvatā māṃsalobhena mṛgayāṃ paridhāvatā269| āpadāsahitaṃ prāptaṃ mānuṣāṇāṃ bhayāvaham| darśanaṃ duḥkhadaṃ mahyaṃ mṛgāṇāṃ mānuṣaiḥ saha270| pāpena pāpatāṃ nīto hyapāpe'pi satāṃ kule| utpanno vikṛtiṃ nītaḥ paśya kālasya paryayam271| tasmānme sukṛtaṃ nāsti hiṃsāpyekā vigarhitā| tayā tu prāpyate duḥkhaṃ na ca mokṣo bhaviṣyati272| kathaṃ me bhavitā mokṣaḥ kathaṃ satyā mṛgī bhavet| gate varṣaśate tasya vasatastadvane tadā273| āyātaṃ gokulaṃ kāle yavasodakakāraṇāt| govāṭavāṭīsaṃsthānaṃ tattatra samavasthitam274| vanopakaṇṭhe maṃthānaraveṇāpūritaṃ ca yat| kṣībairgopaiḥ samākīrṇaṃ pādapairapitadvanam275| niśivaṃśaravopetaṃ gopīnāṃ ca śubhapradam| evaṃ tu vasatastasya kharjūravanasaṃsadi276| hṛṣṭā tuṣṭā ca puṣṭā ca naṃdā vai nāma nāmataḥ| gomaṃḍalasya sāmukhyā haṃsavarṇā ghaṭasravā277| dīrghaghoṇā vibhaktāṃgī baṃdhurāṃgī tanutvacā| nīlakaṃṭhā śubhagrīvā ghaṃṭālī madhurasvanā278| sā ca yūthasya sarvasya puraścarati nirbhayā| ghāsasthānaṃ carecchannaṃ gatvaikā ca yathāsukham279| yatheṣṭakāmā surabhī channaṃ carati vai tṛṇam| rohito nāma tatrānyaḥ parvataḥ saritastaṭe280| anekakaṃdaradarī guhāsatva niṣevitaḥ| tasya pūrvottarebhāge ghore tṛṇasamākule281| saṃkaṭe viṣame durge bhairave lomaharṣaṇe| mṛgasiṃhasamākīrṇe bahu śvāpada sevite282| vallīvṛkṣādigahane śivāśata ninādite| durgesminvasate raudraḥ kāmarūpī bhayaṃkaraḥ283| dvīpī śoṇita digdhāṃso ghoradaṃṣṭrānakhāyudhaḥ| naṃdo nāma sa dharmātmā sa ca gopīhite rataḥ284| acchinnāgraistṛṇairdīrghairgodhanaṃ parirakṣati| tasya yūthaparibhraṣṭā sānaṃdā tṛṇalipsayā285| caraṃtī vyāghrapurataḥ sā dhenuḥ pratyupasthitā| abhyadravacca tāṃ dvīpī tiṣṭhatiṣṭheti cābravīt286| tvamadya vihito bhakṣaḥ svayaṃ prāptāsi dhenuke| dvīpinaśca vacaḥ śrutvā niṣṭhuraṃ romaharṣaṇaṃ287| śuklarūpānvitaṃ bālaṃ bhadramiṃdusamaprabham| vatsaṃ smarati sā dhenuḥ snehāktā gadgadākṣaram288| dahyaṃtī putraśokena naṃdā sā putravatsalā| rudaṃtī karuṇaṃ caiva nirāśā putradarśane289| dvīpī dṛṣṭvā tu tāṃ dhenuṃ kraṃdamānāṃ suduḥkhitām| uvāca vacanaṃ ghoraṃ dhenuke kiṃ prarudyate290| daivātsukhopapannāsi bhakṣastvaṃ me yadṛcchayā| rudaṃtyā vā hasaṃtyā vā tavāttaṃ jīvitaṃ bhavet291| vihitaṃ bhujyate loke svayaṃprāptāsi dhenuke| mṛtyuste vihitodyaiva vṛthā kimanuśocasi292| papraccha tāṃ punardvīpī kimarthaṃ ruditaṃ tvayā| kautukaṃ cātra me jātaṃ mahanme kathayasva vai293| vyāghrasya vacanaṃ śrutvā naṃdā vākyamathābravīt| kṣaṃtumarhasi me nātha kāmarūpinnamostu te294| tvāṃ samāsādya lokasya paritrāṇaṃ na vidyate| jīvitārthaṃ na śocāmi prāptavyaṃ maraṇaṃ mayā295| jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca| tasmādaparihāryerthe na śocāmi mṛgādhipa296| devairapi yathā sarvairmarttavyamavaśairdhruvam| tasmāttu nāhamevaikā vyāghra śocāmi jīvitam297| kiṃtu snehena vai sādho duḥkhena ruditaṃ mayā| asti me hṛdi saṃtāpastaṃ ca tvaṃ śrotumarhasi298| prathame vayasi prāpte prasūtāhaṃ mṛgādhipa| iṣṭaḥ prathamajātaśca sutastu mama bālakaḥ299| kṣīrapāyī ca me vatsastṛṇaṃ nādyāpi jighrati| sa ca gopakule baddhaḥ kṣudhārto māmavekṣate300 1.18.300| tamahaṃ cānuśocāmi kathaṃ jīviṣyate sutaḥ| tasyecchāmi stanaṃ dātuṃ putrasnehavaśaṃ gatā301| pāyayitvā stanaṃ vatsamavalihya ca mūrddhani| sakhīnāmarpayitvā tu saṃdiśya ca hitāhitam302| punaḥ pratyāgamiṣyāmi yatheṣṭaṃ bhakṣayiṣyasi| sa naṃdāyā vacaḥ śrutvā mṛgeṃdraḥ punarabravīt303| kiṃ te putreṇa karttavyaṃ maraṇaṃ kiṃ na budhyase| trasyaṃti sarvabhūtāni mriyaṃte māṃ nirīkṣya ca304| tvaṃ punaḥ kṛpayāviṣṭā putraputreti bhāṣase| na putrā na tapo dānaṃ na mātā na pitā guruḥ305| śaknuvaṃti paritrātuṃ naraṃ kālaprapīḍitam| kathaṃ tvaṃ gokulaṃ gatvā gopījanasamākulam306| vṛṣabhairnāditaṃ divyaṃ bālavatsavibhūṣitam| bhūṣaṇaṃ devalokasya svargatulyaṃ na saṃśayaḥ307| nityaṃ pramuditaṃ divyaṃ sarvadevaprapūjitam| yatpavitraṃ pavitrāṇāṃ maṃgalānāṃ ca maṃgalam308| yattīrthaṃ sarvatīrthānāṃ dhanyānāṃ dhanyamuttamam| samastaguṇasaṃpannamīśvarāyatanaṃ mahat309| yatkhyātaṃ sarvatīrthānāṃ bhūmisvargamanuttamam| gopīmaṃthanaśabdena bālavatsaraveṇa ca310| gavāṃ huṃkāraśabdena alakṣmīḥ pratihanyate| yatra vatsāśca huṃkāraṃ karuṇaṃ mātṛkāṃkṣayā311| yadgopaiḥ pālitaṃ śūrairbāhuyuddhakṛtaśramaiḥ| pragītanṛtyasaṃlāpaṃ naṃditāsphoṭanāditam312| itastataḥ sthitairvatsairnardyamānaṃ samaṃtataḥ| sarovadrājate goṣṭaṃ caladbhiriva paṃkajaiḥ313| taṃ śrīniketanaṃ saumyaṃ hṛṣṭapuṣṭajanākulam| golokapratimaṃ dṛṣṭvā kathaṃ pratyāgamiṣyasi314| paṃcabhūtāni me bhadre pibaṃtu rudhiraṃ tava| na nirviṇṇāni bhūtāni vāṅmātreṇa karomyaham315| naṃdovāca| evaṃ prathamavatsāyā mṛgeṃdra śṛṇu me vacaḥ| dṛṣṭvā sakhīḥ sutaṃ bālaṃ gopāṃśca pratipālakān316| gopījanamupāmaṃtrya jananīṃ ca viśeṣataḥ| śapathairāgamiṣyāmi manyase yadi muṃca māṃ317| yatpāpaṃ brahmavadhyāyāṃ mātṛpitṛvadheṣu ca| tena pāpena lipyehaṃ yadyahaṃ nāgame punaḥ318| yatpāpaṃ lubdhakānāṃ tu mlecchānāṃ garadāyinām| tena pāpena lipyehaṃ yadyahaṃ nāgame punaḥ319| goṣu vighnāṃśca ye kuryuḥ svapaṃtīṃ tāḍayaṃti ca| tena pāpe nalipyehaṃ yadyahaṃ nāgame punaḥ320| sakṛddatvā tu yaḥ kanyāṃ dvitīye dātumicchati| tasya pāpena lipyehaṃ yadyahaṃ nāgame punaḥ321| yastvanarhānbalīvardānviṣame vāhayetpumān| kathāyāṃ kathyamānāyāṃ vighnaṃ kārayate tu yaḥ322| tena pāpena lipyehaṃ yadyahaṃ nāgame punaḥ| gṛhe yasyāgataṃ mitraṃ nirāśaṃ pratigacchati323| tasya pāpena lipyehaṃ yadyahaṃ nāgame punaḥ| ityetaiḥ pātakairghorairāgamiṣyāmyahaṃ punaḥ324| budhvā saṃpratyayaṃ dvīpī punarvacanamabravīt| vyāghra uvāca| saṃjātaḥ pratyayosmākaṃ śapathairdhenuke tava325| kadācinmanyase gatvā mūrkhoyaṃ vaṃcito mayā| atrāpi kecidvakṣyaṃti śapathe nāsti pātakam326| kāminīṣu vivāheṣu gavāṃ muktau tathaiva ca| prāṇatyāge samutpanne śraddhātavyaṃ na ca tvayā327| lokesminnāstikāḥ kecinmūrkhāḥ paṃḍitamāninaḥ| bhrāmayiṣyaṃti te cittaṃ cakrārūḍhamiva kṣaṇāt328| kutarkahetuvṛttāṃtairajñānāvṛtacetasaḥ| mohayaṃti narāḥ kṣudrā āgamānaviśāradāḥ329| atathyānyapi tathyāni darśayaṃtyatipeśalāḥ| same nimnonnatānīva citrakarmavido janāḥ330| prāyaḥ kṛtārtho lokoyaṃ manyate nopakāriṇam| vatsaḥ kṣīrakṣayaṃ dṛṣṭvā parityajati mātaram331| na taṃ paśyāmi lokesminkṛte pratikaroti yaḥ| sarvasya hi kṛtārthasya matiranyā pravartate332| ṛṣidevāsuranaraiḥ śapathāḥ kāryasiddhaye| kṛtāḥ parasparaṃ pūrvaṃ tānna manyāmahe vayam333| satyenāpi śapedyastu devāgnigurusannidhau| tasya vaivasvato rājā dharmasyārddhaṃ nikṛṃtati334| mā te buddhirbhavedevaṃ śapathaireṣa vaṃcitaḥ| tvayaiva darśitaṃ sarvaṃ yatheṣṭaṃ kuru sāṃprataṃ335| naṃdovāca| evameva mahāsādho kastvāṃ vaṃcayituṃ kṣamaḥ| ātmaiva vaṃcitastena yaḥ paraṃ vaṃcayiṣyati336| dvīpyuvāca| dhenuke paśya gaccha tvaṃ putrakaṃ putravatsale| pāyayitvā stanaṃ vatsamavalihya ca mūrddhani337| mātaraṃ bhrātaraṃ dṛṣṭvā sakhīsvajanabāṃdhavān| satyamevāgrataḥ kṛtvā śīghramāgamanaṃ kuru338| evaṃ sā śapathaṃ kṛtvā dhenurvai satyavādinī| anujñātā mṛgeṃdreṇa prayātā putravatsalā339| aśrupūrṇamukhīdīnā vepamānā suduḥkhitā| haṃbhāravaṃ pramuṃcaṃtī patitā śokasāgare340| karīva caraṇagrāhaṃ gṛhītaḥ salilāśaye| aśaktā svaparitrāṇe vilapaṃtī muhurmuhuḥ341| sā tatra gokulaṃ prāptā harinnadyāstaṭe sthitam| śrutvā vatsaṃ tu krośaṃtaṃ paryadhāvata saṃmukhī342| upasṛpya ca taṃ bālaṃ bāṣpaparyākulekṣaṇam| saṃprāpya mātaraṃ vatsaḥ śaṃkitaḥ paripṛcchati343| na te paśyāmyahaṃ svāsthyaṃ dhairyaṃ naivādya lakṣaye| udvignā cāpi te dṛṣṭirbhītā cātīva lakṣyase344| nandovāca| piba putra stanaṃ medya kāraṇaṃ yadi pṛcchasi| aśaktāhaṃ tavākhyātuṃ kuru tṛptiṃ yathepsitām345| apaścimaṃ tu te putra durlabhaṃ mātṛdarśanam| ekāhamadya me pītvā prabhāte kasya pāsyasi346| tvāṃ tyaktvā putra gaṃtavyaṃ śapathairāgatā hyaham| kṣutkṣāmasya ca vyāghrasya dātavyamātmajīvitam347| naṃdāyāśca vacaḥ śrutvā vatso vacanamabravīt| vatsa uvāca| ahaṃ tatra gamiṣyāmi yatra tvaṃ gaṃtumicchasi348| ślāghyaṃ mamāpi maraṇaṃ tvayā saha na saṃśayaḥ| ekākināpi martavyaṃ mayārtena tvayā vinā349| yadi māṃ saṃhitaṃ mātarvane vyāghro haniṣyati| yā gatirmātṛbhaktānāṃ dhruvaṃ sā me bhaviṣyati350 1.18.350| tasmādavaśyaṃ yāsyāmi tvayā saha na saṃśayaḥ| athavā tiṣṭha mātastvaṃ śapathāḥ saṃtu te mama351| jananyā ca viyuktasya jīvite kiṃ prayojanam| anāthasya vane nityaṃ ko me nātho bhaviṣyati352| nāsti mātṛsamo baṃdhurbālānāṃ kṣīrajīvinām| nāsti mātṛsamo nātho nāsti mātṛsamā gatiḥ353| nāsti mātṛsamaḥ sneho nāsti mātṛsamaṃ mukham| nāsti mātṛsamo deva ihaloke paratra ca354| evaṃ vai paramo dharmaḥ prajāpativinirmitaḥ| ye tiṣṭhaṃti sadā putrāste yāṃti paramāṃ gatim355| naṃdovāca| mamaiva vihito mṛtyurna tvaṃ putrāgamiṣyasi| na cāyamanyajīvānāṃ mṛtyuḥ syādanyamṛtyunā356| apaścimamimaṃ putra mātṛsaṃdeśamuttamam| atrātiṣṭhasva madvākyāttataḥ śuśūṣaṇaṃ punaḥ357| jalesthale ca vicaranpramādaṃ tāta mā kuru| pramādātsarvabhūtāni vinaśyaṃti na saṃśayaḥ358| na ca lobhena cartavyaṃ viṣamasthaṃ tṝṇaṃ kvacit| lobhādvināśaḥ sarveṣāmihaloke paratra ca359| samudramaṭavīṃ putra viśaṃti lobhamohitāḥ| lobhādakāryamatyugraṃ vidvānapi samācaret360| lobhātpramādādvisraṃbhāttribhirnāśo bhavennṝṇām| tasmāllobhaṃ na kurvīta na pramādaṃ na viśvaset361| ātmā hi satataṃ putra rakṣitavyaḥ prayatnaḥ| sarvebhyaḥ śvāpadebhyaśca mlecchacorādisaṃkaṭāt362| tiraścāṃ pāpayonīnāmekatra vasatāmapi| viparītāni cittāni vijñāyaṃte na putraka363| nakhināṃ ca nadīnāṃ ca śṛṃgiṇāṃ śastradhāriṇām| na viśvāsastvayā kāryaḥ strīṇāṃ preṣyajanasya ca364| na viśvasedaviśvaste viśvastenāti viśvaset| viśvāsādbhayamutpannaṃ mūlānyapi nikṛṃtati365| na viśvasetsvadehepi baliṣṭhe bhītacetasi| vakṣyaṃti gūḍhamatyarthaṃ suptaṃ mattaṃ pramādataḥ366| gaṃdhaḥ sarvatra satatamāghrātavyaḥ prayatnataḥ| gāvaḥ paśyaṃti gaṃdhena rājānaścāracakṣuṣā367| naikastiṣṭhedvaneghore dharmamekaṃ ca ciṃtayet| nacodvegastvayākāryaḥ sarvasya maraṇaṃ dhruvaṃ368| yathā hi pathikaḥ kaścicchāyāmāśritya tiṣṭhati| viśramya ca punaryāti tadvadbhūtasamāgamaḥ369| putra nityaṃ jagatsarvaṃ tatraikaḥ śocase kathaṃ| tāvattvaṃ śokamutsṛjya madvākyamanupālaya370| śirasyāghrāya taṃ putramavalihya ca mūrddhani| śokena mahatāviṣṭā bāṣpavyākulalocanā371| viniḥśvasaṃtī nāgīva dīrghamuṣṇaṃ muhurmuhuḥ| putrahīnaṃ jagacchūnyaṃ prapaśyaṃtīva sā'bhavat372| mahāpaṃkanimagneva tiṣṭhaṃtī cāvasīdatī| vilapya naṃdinī putramuvācedaṃ punarvacaḥ373| nāsti putrasamaḥ sneho nāstiputrasamaṃ sukhaṃ| nāsti putrasamā prītirnāsti putrasamā gatiḥ374| aputrasya jagacchūnyamaputrasya gṛhe'sukham| putreṇa labhate lokamaputro narakaṃ vrajet375| loko vadati vākyāni caṃdanaṃ kila śītalaṃ| putragātrapariṣvaṃgaścaṃdanādatiśītalaḥ376| iti putraguṇānuktvā nirīkṣya ca punaḥpunaḥ| svamātaraṃ sakhīrgopīstvaramāṇā ca pṛcchati377| yūthasyāgre caraṃtīṃ māmāsasāda mṛgādhipaḥ| muktāhaṃ tena śapathaiḥ punaryāsyāmi tatra vai378| sutaṃ ca mātaraṃ caiva sakhīrdraṣṭuṃ ca gokulaṃ| āgatā satyavākyena punaryāsyāmi tatra vai379| mātaḥ kṣamasva tatsarvaṃ dauḥśīlyādi kṛtaṃ mama| bālastavāyaṃ dauhitraḥ kimatrānyadbravīmyahaṃ380| vipule caṃpake mātarbhadre surabhi mānini| vasudhāre priyānaṃde mahānaṃde ghaṭasrave381| ajñānājjñānato vāpi yaduktaṃ kiṃcidapriyaṃ| tatkṣamadhvaṃ mahābhāgā yaccānyacca kṛtaṃ mayā382| sarvāḥ sarvaguṇopetāḥ sarvā lokasya mātaraḥ| sarvāḥ sarvapradā nityaṃ rakṣadhvaṃ mama bālakaṃ383| anāthaṃ vikalaṃ dīnaṃ rakṣadhvaṃ mama putrakaṃ| mātṛśokābhisaṃtaptaṃ bhaginyaḥ pālayiṣyatha384| yasmādanāthamabalaṃ putravatpālayiṣyatha| kṣamadhvaṃ ca mahābhāgā yāsyāmi satyasaṃśrayāt385| na ciṃtā mahatī kāryā sakhībhiśca kathaṃcana| prathamasyāsya jātasya sthitaṃ maraṇamagrataḥ386| śrutvā tu naṃdāvacanaṃ mātā sakhyaśca duḥkhitāḥ| viṣādaṃ paramaṃ jagmuridamūcuśca vismitāḥ387| aho'tra mahadāścaryaṃ yadvyāghravacanaṃ tvayā| prakartumudyataṃ bhīmaṃ naṃdā tvaṃ satyavādinī388| śapathaiḥ satyavākyena vaṃcayitvā mahābhayaṃ| nāśanīyaṃ prayatnena na gaṃtavyaṃ kathaṃcana389| naṃde na caiva gaṃtavyamadharmaḥ kriyate tvayā| yadbālaṃ svasutaṃ tyaktvā satyalobhena gamyate390| atra gāthā purā proktā ṛṣibhirbrahmavādibhiḥ| prāṇatyāge samutpanne śapathairnāsti pātakaṃ391| uktvānṛtaṃ bhavedyatra prāṇināṃ prāṇarakṣaṇaṃ| anṛtaṃ tatra satyaṃ syātsatyamapyanṛtaṃ bhavet392| kāminīṣu vivāheṣu gavāṃ muktau tathaiva ca| brāhmaṇānāṃ vipattau ca śapathairnāsti pātakaṃ393| naṃdovāca| pareṣāṃ prāṇarakṣārthaṃ vadāmyevānṛtaṃ vacaḥ| nātmārthamutsahe vaktuṃ jīvitārthe kathaṃcana394| ekaḥ saṃśliṣyate garbhe maraṇe bharaṇe tathā| bhuṃkte caikaḥ sukhaṃ duḥkhamataḥ satyaṃ vadāmyaham395| satye pratiṣṭhitā lokā dharmaḥ satye pratiṣṭhitaḥ| udadhissatyavākyena maryādāṃ na vilaṃghate396| viṣṇave pṛthivīṃ datvā bali pātālamāśritaḥ| chadmanāpi balirbaddhaḥ satyavākyaṃ na cātyajat397| pravardhamānaḥ śaileṃdraḥ śataśṛṃgaḥ samutthitaḥ| satyena saṃsthito viṃdhyaḥ prabandhaṃ nātivartate398| svargāpavarganarakāḥ satyavāci pratiṣṭhitāḥ| yastu lopayate vācamaśeṣaṃ tena lopitaṃ399| yo'nyathā saṃtamātmānamanyathā pratipadyate| kiṃ tena na kṛtaṃ pāpaṃ coreṇātmāpahāriṇā400 1.18.400| yāsyāmi narakaṃ ghoraṃ vilopyātmānamātmanā| tasya vaivasvato rājā dharmasyārdhaṃ nikṛṃtati401| agādhe salile śuddhe satya tīrthe kṣamā hrade| snātvā pāpavinirmuktaḥ prayāti paramāṃ gatiṃ402| aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtaṃ| aśvamedhasahasrāddhi satyameva viśiṣyate403| satyaṃ sādhuphalaṃ śrutaṃ ca paramaṃ kleśādibhirvarjitaṃ| sādhūnāṃ nikaṭaṃ satāṃ kuladhanaṃ sarvāśramāṇāṃ phalaṃ| yasmāttaṃ samavāpya gacchati divaṃ saṃtyajyate'sau kathaṃ| lokairatra samāgame pratidinaṃ satyaṃ vadadhvaṃ dhruvaṃ404| sakhya ūcuḥ| naṃde sā tvaṃ namaskāryā sarvairapi surāsuraiḥ| yā tvaṃ paramasatvena prāṇāṃstyajasi dustyajān405| brūmaḥ kiṃ tatra kalyāṇi yā tvaṃ dharmadhuraṃdharā| tyāgenānena nā'prāpyaṃ trailokye vastu kiṃcana406| aviyogaṃ ca paśyāmastyāgādasmātsutena hi| nāryāḥ kalyāṇacittāyānāpadaḥ saṃti kutracit407| dṛṣṭvā gopījanaṃ sarvaṃ parikramya ca gokulaṃ| naṃdā saṃprasthitā devānvṛkṣāṃścāpṛcchya sā punaḥ408| kṣitiṃ varuṇamagniṃ ca vāyuṃ cāpi niśākaraṃ| daśadigdevatāvṛkṣānnakṣatrāṇi grahaiḥ saha409| sarvānvijñāpayāmāsa praṇipatya muhurmuhuḥ| ye saṃśritā vane siddhāḥ sarvāśca vanadevatāḥ410| vane caraṃtaṃ ca tṛṇaṃ te rakṣaṃtu sutaṃ mama| caṃpakāśoka punnāgāssaralārjunakiṃśukāḥ411| śṛṇvaṃtu pādapāḥ sarve saṃdeśaṃ mama viklavaṃ| vatsamekākinaṃ dīnaṃ caraṃtaṃ viṣame vane412| rakṣadhvaṃ vatsakaṃ bālaṃ snehātputramivaurasaṃ| mātrāpitrāvihīnaṃ ca anāthaṃ dīnamānasaṃ413| vicaraṃtamimāṃ bhūmiṃ kraṃdamānaṃ suduḥkhitaṃ| tasyeha kraṃdamānasya matputrasya mahāvane414| mahāśokābhibhūtasya kṣutpipāsāturasya ca| śūnyasyaikākinaḥ sarvaṃ jagacchūnyaṃ prapaśyataḥ415| caramāṇasya kartavyaṃ sānukrośaistu rakṣaṇaṃ| saṃdiśya naṃdā prītyaivaṃ putrasnehavaśaṃ gatā416| śokāgninā ca sandīptā vicchinnā putradarśane| viyuktā cakravākīva lateva patitā taroḥ417| aṃdheva dṛṣṭirahitā praskhalaṃtī pade pade| agacchatsā punastatra yatrāsau piśitāśanaḥ418| āste visphūrjitamukhastīkṣṇadaṃṣṭro bhayāvahaḥ| tāvattasyāḥ suto vatsa ūrddhvapucchotivegavān419| āgatya māturagresau mṛgeṃdrasyāgrato'bhavat| āgataṃ tu sutaṃ dṛṣṭvā mṛtyuṃ tamagrataḥ sthitaṃ420| vyāghraṃ dṛṣṭvā tu sā dhenuridaṃ vacanamabravīt| bhobho mṛgeṃdrāgatāhaṃ satyadharmavrate sthitā421| kuru tṛptiṃ yathākāmamasmanmāṃsena sāṃpratam| saṃtarpaya svabhūtāni piba tvaṃ śoṇitaṃ mama422| mṛtāyāṃ tu mayi tvaṃ bho bhakṣayemaṃ tu bālakam| dvīpyuvāca| svāgataṃ tava kalyāṇi dhenuke satyavādinī423| na hi satyavatāṃ kiṃcidaśubhaṃ bhavati kvacit| tvayoktaṃ dhenuke pūrvaṃ satyaṃ pratyāgame punaḥ424| tena me kautukaṃ prāptaṃ prāptā gacchetkathaṃ punaḥ| tava satyaparīkṣārthaṃ preṣitāsi mayā punaḥ425| anyathā māṃ samāsādya jīvaṃtī yāsyase katham| yacca naḥ kautukaṃ jātaṃ satyamanveṣaṇaṃ mama426| tasmādanena satyena muktāsi ca mayā'dhunā| bhaginī bhavatī mahyaṃ bhāgineyaḥ sutastava427| dattopadeśasya śubhe mama pāpiṣṭhakarmaṇaḥ| satye pratiṣṭhitā lokā dharmaḥ satye pratiṣṭhitaḥ428| satyena gauḥ kṣīradhārāṃ pramuṃcati haviḥ priyām| sa vai dhanyatamo gopo yastvatkṣīreṇa jīvati429| bhūmipradeśā dhanyāste satṛṇā vīrudhaḥ śubhe| te dhanyāśca kṛtārthāśca taireva sukṛtaṃ kṛtam430| tairāptaṃ janmanaḥ sāraṃ ye pibaṃti payastava| mṛgeṃdraḥ pratyayaṃ gatvā vismayaṃ paramaṃ gataḥ431| pratyādeśo'yamasmākaṃ satyaṃ devaiḥ pradarśitaḥ| satyamiṣṭaṃ gavāṃ dṛṣṭvā na me vāñchāsti jīvitum432| tatkariṣyāmyahaṃ karma yena mucyeya kilbiṣāt| mayā jīvasahasrāṇi bhakṣitāni śatāni ca433| gatiṃ kāmiha gacchāmi dṛṣṭvā goḥ satyamīdṛśam| ahaṃ pāpo durācāro nṛśaṃso jīvaghātakaḥ434| kāṃstu lokāngamiṣyāmi kṛtvā karma sudāruṇam| gamiṣye puṇyatīrthāni kariṣye pāpaśodhanam435| patiṣye girimāruhya pravekṣye vā hutāśanam| dheno'dya yanmayā kāryaṃ tapaḥ pāpādviśuddhaye436| tadādiśasva saṃkṣepānna kālo vistarasya tu| dhenuruvāca| tapaḥ kṛte praśaṃsaṃti tretāyāṃ jñānameva ca437| dvāpare yajñamityāhurdānamekaṃ kalau yuge| sarveṣāmeva dānānāmidamevaikamuttamam438| abhayaṃ sarvabhūtānāṃ nāsti dānamataḥ param| carācarāṇāṃ bhūtānāmabhayaṃ yaḥ prayacchati439| sa ca sarvabhayānmuktaḥ paraṃ brahmādhigacchati| nāstyahiṃsā samaṃ dānaṃ nāstyahiṃsā samaṃ tapaḥ440| yathā hastipadeṣvanyatpadaṃ sarvaṃ pralīyate| sarve dharmāstathā vyāghra pralīyaṃte hyahiṃsayā441| yogavṛkṣasya chāyā yā tāpatrayavināśinī| dharmajñāne ca puṣpāṇi svargamokṣau phalāni ca442| duḥkhatrayābhitaptasya chāyā yogataroḥ smṛtā| na bādhyate punarduḥkhaiḥ prāpya nirvāṇamuttamam443| ityetatparamaṃ śreyaḥ kīrtitaṃ te samāsataḥ| jñātaṃ caiva tvayā sarvaṃ kevalaṃ māṃ tu pṛcchasi444| dvīpyuvāca| ahaṃ mṛgyā purā śapto vyāghrarūpeṇa saṃsthitaḥ| tataḥ prāṇivadhātsarvamaśeṣaṃ mama vismṛtam445| tvatsaṃparkopadeśābhyāṃ saṃjātaṃ smaraṇaṃ punaḥ| tvaṃ cāpyanena satyena gamiṣyasi parāṃ gatiṃ446| tadahaṃ tvāṃ punaḥ pṛcche praśnamekaṃ hṛdi sthitam| sāgraṃ varṣaśataṃ jātaṃ ciṃtayānasya me śubhe447| bhavatyā bhāgyayogena kadācitsvargaśobhane| kṛtaṃ dharmasya saṃsthānaṃ satāṃ mārge pratiṣṭhitam448| kiṃ te'bhidhānaṃ kalyāṇi brūhi me'jñasya suvrate| naṃdovāca| mama naṃdeti saṃjñā tu kṛtā naṃdena svāminā449| sāṃprataṃ bhakṣayāmīti hyatiṣṭhaḥ kena hetunā| naṃdeti śrutvā tannāma muktaśāpaḥ prabhaṃjanaḥ450 1.18.450| punarnṛpatvamāpanno balarūpasamanvitaḥ| etasminnaṃtare dharmastāṃ jñātvā satyavādinīm451| draṣṭuṃ samāgatastatra prābravīcca payasvinīm| tava satyavratāddhṛṣṭo dharmohamiha cāgataḥ452| naṃde vṛṇīṣva bhadraṃ te varaṃ varatamaṃ hi yat| evamuktā hi sā devī naṃdā taṃ prārthayadvaram453| tavānubhāvātsasutā gacchāmi padamuttamam| bhavedidaṃ śubhaṃ tīrthaṃ munīnāṃ dharmadāyakam454| mannāmnā ca saridiyaṃ naṃdā nāma sarasvatī| varapradānāddeveśa tadetatprārthitaṃ mayā455| pulastya uvāca| sā tatkṣaṇādgatā devī sthānaṃ satyavatāṃ śubham| prabhaṃjanopi tadrājyaṃ saṃprāptaḥ prāgupārjitam456| naṃdā yena gatā svargaṃ naṃdāṃ prāpya sarasvatīm| tenākhyayā budhaistasyāḥ proktā naṃdā sarasvatī457| sarasvatī punastasmādvanātkharjūrasaṃjñitāt| dakṣiṇena punaryātā plāvayaṃtī dharātalam458| āgacchannapi yastasyā nāma gṛhṇāti mānavaḥ| jīvansukhaṃ sa āpnoti mṛto bhavati khecaraḥ459| tatra ye śubhakarmāṇastyajaṃti svāṃ tanuṃ narāḥ| te vidyādhararājāno bhavaṃti sukhino janāḥ460| narāṇāṃ svarganiḥśreṇī snānātpānātsarasvatī| tatra snānaṃ prakurvanti yeṣṭamyāṃ susamāhitāḥ461| te mṛtāḥ svargamāsādya modaṃte sumanoramāḥ| sarasvatī sadā strīṇāṃ tatra saubhāgyadāyikā462| upoṣitā tṛtīyāyāmapi saubhāgyabhājanā| tatra taddarśanenāpi mucyate pāpasaṃcayāt463| spṛśaṃti ye narāḥ kecittepi jñeyā munīśvarāḥ| rajatasya pradānena rūpavānjāyate naraḥ464| puṇyā puṇyajalopetā nadīyaṃ brahmaṇaḥ sutā| naṃdā nāmeti vipulā pravṛttā dakṣiṇāmukhī465| gatvā tato nātidūraṃ punaryātā parāṅmukhī| tataḥ prabhṛti sā devī prasabhaṃ prakaṭā sthitā466| tasyāstaṭeṣu puṇyeṣu tīrthānyāyatanāni ca| saṃsevitāni munibhiḥ siddhaiścāpi samaṃtataḥ467| teṣu sarveṣu bhavati dharmahetussarasvatī| snānātpānātpradānādvā hiraṇyasya mahānadī468| hāṭakakṣitigaurīṇāṃ naṃdātīrthe mahodayaṃ| dānaṃ dattaṃ naraiḥ snātairjanayatyakṣayaṃ phalaṃ469| dhānyapradānaṃ pravadaṃti śastaṃ vasupradānaṃ ca tathā munīṃdrāḥ | yaisteṣu tīrtheṣu naraiḥ pradattaṃ taddharmahetuḥ pravaraṃ pradiṣṭam470| prāyopaveśaṃ prayataḥ prayatnādyastatra kuryātpramadā pumānvā| tīrtheṣu sāyujyamavāpya so'yaṃ bhuṅkte phalaṃ brahmagṛhe yatheṣṭaṃ471| tasyopakaṃṭhe tu mṛtāstu ye vai karmakṣayātsthāvarajaṃgamāśca| taiścāpi sarvaiḥ sahasā prasahya labhyeta yajñasya phalaṃ durāpam472| tatastu sā dharmaphalapradā bhavejjanmādi duḥkhārdita cetasāṃ nṛṇām| sarvātmanā puṇyaphalā sarasvatī sevyā prayatnātpuruṣairmahānadī473|
English translation
Bhīṣma said :
1-2. Indeed, O brāhmaṇa , I am hearing something very wonderful—the consecration of Gāyatrī performed like that in the (sacrificial) assembly; Sāvitrī ’s opposition and curses; Viṣṇu ’s glorification of all her places.
3-8. Gāyatrī, of an excellent complexion, also was praised by Rudra . Hearing in detail about the grandsire the very likeness of the soul, my hair has bristled, and my mind has become very tranquil. Having heard it I am very much pleased and have great curiosity (to know what took place later). Revered Nārāyaṇa , having in that way very much praised Brahmā ’s wife with devotion, and placed her on the mountain, uttered the words giving satistaction and strength. I heard (about) Śrīmatī , Hrīmatī and (about)the chief goddess—this much only that came out of your mouth (i.e. whatever you said). The revered one may please tell me in order as to what took place afterwards and what was done at that place. There is no doubt that by hearing it my body will be purified.
Pulastya spoke :
9-26. O king, listen to this as to what wondrous thing was done at Puṣkara when the highest lord was performing the sacrifice. When in the Kṛtayuga , in the beginning, the grandsire was performing the sacrifice, Marīci , Aṅgiras and Pulastya , Pulaha , Kratu , Dakṣa Prajāpati saluted him. All men shining and adorned with ornaments and groups of the celestial nymphs danced near Viṣṇu. Then Tumbaru, having blessed him with the (sounds of the) musical instruments, sang along with the Gandharvas . O Kaurava , gods and Gandharvas like Mahāśruti, Citrasena , Ūrṇāyu , Anagha , Gomāyu, Sūryavarcas and Somavarcas , Tṛṇāyu, Nandi , Citrarartha, Śāliśiras as the thirteenth, Parjanya as the fourteenth, Kali as the fifteenth and Tāraka as the sixteenth, so also the Gandharva Hāhā by name, the Hūhū class of Gandharvas, so also very bright Haṃsa , simultaneously sang (the praise of) the lord. Similarly divine nymphs sang his praise. The twelve Ādityas , glowing and bright with lusture, viz. Dhātā , Aryaman , Savitā , Varuṇa and Aṃśa , so also Bhaga , Indra , Vivasvat , Pūṣan , Tvaṣṭṛ and Parjanya, and lords of gods saluted him at this sacrifice of Brahmā. The Rudras , Mṛgavyādha and Śarva , Nirṛti of great fame, Ajaikapād, Ahirbudhnya , and Pinākin the undefeated, Bhava , Viśveśvara and Kapardin , Sthāṇu and revered Bhaga remained there, O king. The (two) Aśvins , the eight Vasus and the very mighty Maruts , so also the Viśvedevas [1] , the Sādhyas remained with their hands folded (showing respect) to him. The great serpents like Śeṣa with Vāsuki as the chief, so also Kāśyapa , Kambala and also the very powerful Takṣaka remained with their hands folded (in adoration to) him. The sons of Vinatā , viz. Tārkṣya , Ariṣṭanemi , the very strong Garuḍa , Vāruṇi and Aruṇi , were well settled there; and revered Nārāyaṇa the lord of the worlds, possessed of wealth, himself having come there along with the sages, said to the chief (god i.e. Brahmā): “O lord of universe, you have pervaded all this; you have created it; therefore you are the lord of the world; O you born from the lotus, my salutation to you.
27-39. Specify what ought to be done by me here (i.e. at this sacrifice).” Thus the revered lord, along with the divine sages, said (to Brahmā), after having saluted Brahmā, the lord of gods, of an inscrutable origin; and that lord Brahmā illumining the quarters with his lustre, covered with a curl of hair on the chest, shining with a golden thread (i.e. necklace), resembling a divine sage, possessing majesty, (himself) the cause of the beings, having bright hair on his body, having a mighty chest, and full of all lustre, remained there—he, who was the recourse to the righteous ones and unapproachable to sinners, whom the great-souled ones having attained divine faculties by means of the concentration of mind regard as the best world (to reach), who possesses the eight divine faculties, whom they call the best of gods, having reached whom the eternal one the restrained brāhmaṇas desirous of final salvation and sanctified with meditation become free from (the cycle of) birth and death. (He is) what (people) residing in all the stages of life, controlled and repeatedly serving him and resorting to a vow difficult to perform, describe as penance; who is described as Ananta among the serpents by the contemplative saints; and as having a thousand heads and red eyes by the excellent (serpents) like Śeṣa; who is adored as a sacrifice by brāhmaṇas desiring heaven; who (i.e. he) can (simultaneously) move at many places; he possesses splendour; he alone is the matchless omniscient one. We, desirious of a refuge, betake ourselves to that god, the god of gods, whom one knows to be the knower, tobe giving a portion in the sacrifice, to have the eyes of a bull, fire, the sun and the moon, to have the sky as his body, who is the protector and refuge and who is the cause of the birth of all gods, and who is the creator of the sages and the worlds. We bow down to that best god, who, for doing what is agreeable to the gods and for the stability of the entire universe, made kavya (oblations offered to manes) suitable to the manes, and havya (offerings made to gods) best (suited) for gods, (and made) all things in the world).
40-63. God Brahmā, who was performing the sacrifice with the sacrificial fires, [2] fashioned the creation again as he had done before. Revered, aged, intelligent Brahmā, the grandsire, of an immeasurable nature, being followed by Viṣṇ U, who maintained the worlds, came to the place of sacrifice, full of the rich, the priests and the members and protected by mighty Viṣṇu holding a bow. Kings of the demons, and the groups of friends were (present) there. He quickly meditated upon himself with his self; then properly conceiving the sacrifice, the eternal, revered one chose the priests there (i.e. for the sacrifice). Bhṛgu and other priests, well-versed in the performance of a sacrifice performed (the sacrifice), and the prominent sages listened to the auspicious words uttered by the chief of those who knew many Vedic verses at the sacrifice that was being performed. The sacrificial lore—the Vedic lore—abided there, with the resounding sound of the great sages conversant with the order of the worlds. The etymology of words was discussed in various ways at the sacrifice by the brāhmaṇas who were conversant with the proper performance of a sacrifice, who knew the science dealing with the proper pronunciation of words and laws of euphony, [3] who knew the meanings of words, who were adept in all lores, who had the knowledge of the system dealing with the correct interpretation of the ritual of Veda and the settlement of dubious points in regard to the Vedic texts and conversant with logical aphorisms. At every place, O best king, (people) saw important restrained brāhmaṇas, who had fulfilled their vows, who were engaged in muttering (sacred hymns) and (performing) sacrifices. At the sacrificial place there, Brahmā, the grandsire of the worlds, the preceptor of the gods and demons, possessing splendour, was (being) waited upon by gods and demons. Dakṣa, Vasiṣṭha , Pulaha, Marīci, the best brāhmaṇa, so also Aṅgiras, Bhṛgu, Atri , Gautama , Nārada , Knowledge, Authority, the Sky, Wind, Fire Water, Earth, so also Sound, Touch, Form, Taste and Odour, so also the changes and modifications, and whatever was a great cause, and the four Vedas , viz. Ṛk, Yajus , Sāman and Atharvan along with the (sciences of) sound, phonetics, etymology, ritual, and metrics, and with the sciences of health, archery, investigation, of knowing (the signs of) elephants and horses, and with history—with these supplementary sciences, all the well-adorned Vedas waited upon the grandsire—the great-souled one—along with Oṃkāra . O you belonging to the family of Bharata , Penance, Sacrifices, and the Solemn vow to perform an observance, and Breath—these and others—waited upon the grandsire. Artha (Worldly prosperity), Dharma (Good works), Kāma (Love of sensual enjoyments), Hatred, Joy, Śukra , Bṛhaspati and Saṃvarta (a kind of cloud), so also Budha , Śanaiścara , Rāhu and all (other) planets, and the Maruts, Viśvakarman , the manes, the Sun, the Moon, all these ever waited upon Brahmā; Gāyatrī, the remover of difficulties, speech of seven kinds, all syllables, so also the constellations, glosses, all sciences in an embodied form, were there, O king, so also the Moments, Lavas [4] (i.e. minute divisions of time), Muhūrtas and Day and Night, Fortnights and Months, so also all sacrifices, along with the deities, waited upon the magnanimous Brahmā.
64-66. Other important goddeses, all the divine mothers—Hrī, Kīrti and Dyuti , Prabhā , Dhṛti , Kṣamā , Bhūti , Nīti , Vidyā , so also Mati , Śruti , Smṛti and Kṣānti , Śānti , Puṣṭi and Kriyā ; so also all celestial nymphs skilled in dancing and singing waited upon Brahmā.
67-81. Vipracitti , Śibi , Śaṅku , Rayaḥśaṅku, Vegavān , Ketumān , Ugra , Sogra, Vyagra, Mahāsura, Parigha , Puṣkara and Sāmba , so also Aśvapati and Prahlāda , Bali , Kumbha , Saṃrāda, Gaganapriya, Anuhrāda , Hari and Hara , Varāha and Kuśoraja, Yonibhakṣa, Vṛṣaparvan , Liṅgabhakṣa and Kuru , Niḥprabha, Saprabha, Śrīmān , so also Nirūdara , Ekacakra , Mahācakra , Dvicakra, Kulasambhava, Śarabha and Śalabha , Vakrapatha, Krāpatha, Kratha , Bṛhadvānti, Mahājihva , Śaṅkukarṇa , Mahādhvani, Dīrghajihva , Arkanayana, Mṛḍakāya, Mṛḍapriya, Vāyu , Gariṣṭha , Namuci , Śambara , Vijvara , Vibhu , Viṣvaksena , Candrahartṛ and Krodhavardhana also, Kālaka , and Kalakānta, Kuṇḍada, who loved fighting and Gariṣṭha, Variṣṭha , Pralamba , Naraka , Pṛthu , Indratāpana , Vātāpī and Ketumān proud of his strength, Asiloman , Suloman and Bāṣkali , Pramada , Mada , Śṛgālavadana and Keśin , so also Śarada and Ekākṣa , Varāhu, Vṛtra and Krodhavimokṣaṇa. These and other powerful demons said to Brahmā who was being waited upon by them: “O revered one, you created us; you gave the three worlds; O best among the prominent gods, you made the gods superior to us; O holy grandsire, what should we do at this sacrifice of yours? Tell us what is beneficial; we are not able to decide what to do. What is the use of these poor gods to you—these gods who are born of Aditi , are always struck down by all and are always defeated? You are the grandsire ofus along with the gods; when your sacrifice will be over, there will be a (quarrel) with gods and there will be hostility about wealth; there is no doubt about this. We shall, with all demons (therefore, only) witness your sacrifice.”
Pulastya said :
82-86. Having heard their proud words, Janārdana (i.e. Viṣṇu) of great fame, along with Indra said these words to Śambhu : “O Rudra, these prominent demons have come here to create obstacles; invited by Brahmā, they will try to create an obstacle here (i.e. in the sacrifice). We have to forgive (i.e. put up with) them till the sacrifice is completed. When this sacrifice will come to an end, gods should fight (with demons). O lord, you have to act in such a way that the earth gets rid of the demons. So also you have, along with me (to do various things) for Indra’s victory. The Maruts are appointed to surround the brāhmaṇas (for their protection).
87-90. We shall perform a sacrifice by seizing whatever wealth the demons have. When the brāhmaṇas and other people that have come here are sad, we who are appointed to serve (at Brahmā’s sacrifice), shall spend it.” Brahmā said to that Viṣṇu who was thus speaking: “These sons of Danu are angry, and are not desired (i.e. liked) by you also; you along wit:h Rudra and other gods have to forgive them. When the Yuga is terminated and the sacrifice is over, you and these brave (sons of) Danu will be dismissed by me; at that time (only) you should have peace with them or fight with them.”
Pulastya spoke :
91-93a. Brahmā, the lord himself, again said to the demons: “In this sacrifice I have no hostility whatsoever against the demons. You have always remained well-disposed (to me) and interested in my undertaking.”
The demons said :
O grandsire, we shall do all this that you command. Gods are our younger brothers. They have no fear (fromus).
Pulastya said :
93b. Hearing these words (uttered) by them, the grandsire was pleased.
94-96. When they waited for a while, a crore of sages, having heard about the sacrifice of Brahmā, came (there). Viṣṇu (offered) worship to them and the Trident-holder (i.e. Śiva ) gave them a respectful offering; and having presented them with a cow and a respectful offering, having offered them a residence at Puṣkara, told them to stay (there).
97-99. Then all the sages having matted hair and deer-hide, adorning the best lake as the gods do the Ganges (stayed there). Some were clean-shaved; some had put on red garments; others had long beards; the teeth of some were not compact; some had small eyes; some had very thin or very big (i.e. bulging) bellies; some were squint-eyed; some had long ears; some had deformed ears; the ears of some were cut off.
100-137. Some had put on long cotton garments; some had no garments; some were covered with sinews and skin. The bellies of (some of) those holy sages had bulged out. O King, seeing the sacred place, viz. Puṣkara, shining all around, the sages, with a strong desire (to stay at a holy place) settled there. There were high-souled Vālakhilyas [5] ; the others were Aśmakuṭṭas (using stones for pounding); (some) were Dantolūkhalins (using only the teeth as pestle and mortar); others were Samprakṣāla (having full oblation); others subsisted on air (only); some observed many restraints; so also (some) slept on barren field (bare ground). Having seen (the reflections of) their faces in this lake in a moment they became handsome. Thinking ‘What is this?’ and observing one another, (and finding that) their faces had become charming after seeing their reflections in the holy water, the ascetics named the holy place as ‘Mukhadarśana’. At that time they had bathed, were restrained, and had become handsome; endowed with incomparable qualities they were (i.e. could be) likened to gods’ sons. O king, all the forest-dwellers (i.e. the ascetics) shining only with their sacred threads, and properly worshipping the sacred place, lived there. Making offerings into (and thus maintaining) the sacred fires, they performed various rites; with their sins burnt by penance they remained there, and thinking ‘We shall promote this holy place to the highest position’ (those) brāhmaṇas named it ‘ Jyeṣṭha Puṣkara’. People who came there were astonished to see the many dwarfs who lived by the holy place. (They) gave gifts and various kinds of utensils to brāhmaṇas; hearing about Sarasvatī and Prācī , the brāhmaṇas desiring to bathe there came there.
The best holy place on the Sarasvatī was (crowded) with many hosts of brāhmaṇas. It was adorned with trees growing on the Sarasvatī-tīrtha like jujube trees, iṅguda trees, kāśmarya plants (called gāmbhārī ), Indian fig trees, so also the holy fig trees, atimukta creepers, Terminalia Belerica, pauloma trees, palāśa trees, shoots of bamboos and pīlu trees, so also with dry soils and with syandana trees, the wood-apple trees, karavīra trees, bilva trees, embic myrobalan trees, and groups of palm trees. It had mainly the clusters of kadamba trees, and was delightful to all beings. It was chosen (for residence) by those who subsisted on air, water, fruits and leaves, so also by those who used their teeth as the mortars (i.e. those who ground grain to be eaten between their teeth), so also by the chief of those who pounded the grains with, stones, so also by superior sages. It was noisy with the sound of the recitation of the Vedas; and was crowded with hundreds of herds of deer. Similarly it looked extremely beautiful with (the presence of) those who observed non-violence and were very righteous.
At that Puṣkara the river was (flowing) in five streams: Suprabhā , Kāñcanā, Prācī [6] , Nanda and Viśālakā. In the sacrificial assembly of the grandsire, in the extensive place of the sacrifice (being performed) on the earth, when brāhmaṇas were well-received with the announcement of the day being auspicious and similarly, with the observance of restraints by the gods, O great king, when they (the gods) were engaged in the sacrifice and when Brahmā, after being initiated was performing the sacrificial session, rich (in the fulfilment) of all desires, objects mentally thought of and conducive to Dharma and Artha stood by the brāhmaṇas, at every place, O best king; and the gods and Gandharvas sang and groups of celestial damsels danced. Divine musical instruments (were) duly sounded. Even gods were greatly amazed at the grandeur of the sacrifice, what to say of human beings! O Bhīṣma , when that sacrifice (of the grandsire) was being performed, and when the grandsire remained at Puṣkara, O best of kings, the sages, being pleased, spoke to Sarasvatī, (one of the streams of which) was named Suprabhā.
All those sages seeing Sarasvatī (flowing) with speed and illumining the grandsire, looked highly upon the sacrifice. Thus this best of the rivers i.e. Sarasvatī, arose for the grandsire and for pleasing the sages, at that place, where the tranquil sages reciting various Vedic texts (resided); and the river Sarasvatī herself having five streams and making religious merit (more) meritorious, was named Suprabhā. The sages coming together, remembered Sarasvatī. She, the blessed one, was thought of by the sages engaged in sacrificial sessions; the great river, pleased with (their) devotion resorted to (i.e. flowed towards) the eastern direction. (This stream of) Sarasvatī flowing to the east was called Prācī.
O great king, listen to this another great wonder on the earth. We have heard that a brāhmaṇa, Maṅkaṇaka (by name) was injured by the tip of a darbha . From that wound on his palm, it is said that the juice of vegetables flew. Seeing that juice of vegetables, he, overcome with joy, danced. Then, when he started dancing, all the mobile and immobile world being deluded by his lustre, (also) danced. Gods like Indra, and sages with penance as their wealth, requested Brahma to do that by which he would not dance. O King, for the sake of the sages, Brahma directed Rudra, “O Śiva, speak (to him) in such a way that he would not dance.” Rudra, having gone (there) saw the sage overpowered with joy (and said): “O best brāhmaṇa, why are you dancing? With you dancing, the entire world is dancing.”
138a. Restrained by him, this best sage, (who was) dancing said:
138b-147. “O god, do you not see the juice of vegetables flowing from my hand? Seeing it, and filled with great joy I am dancing.” The god laughed and said to the sage deluded with passion: “I am not being amazed, O brāhmaṇa, observe me (properly).” O Kaurava, the best sage, thus addressed by the great god then thought: “Who is this one who has stoppedme?” Śiva struck his thumb with his own finger. Then, O king, from the wound, ashes white like snow, oozed out. Seeingit and being ashamed, he fell at his (i.e. Śiva’s) feet, and said: “I do not regard anyone else greater than Rudra. O Trident-holder, you are the recourse to the movable and immovable world. The learned say that you have created all this; and at the time of the deluge everything enters you again. Even gods cannot know you properly; then how can I? All gods, even Brahmā and others are seen in you. You are all (in all) of the gods, you are the doer and you get things done. Due to your favour only all gods become fully fearless here”. The sage, thus praising Mahādeva , saluted him and said: “Revered one, by your favour penance does not wane here”.
148-149. Then god (Śiva), being pleased, again said to the sage: “O brāhmaṇa, by my favour may your penance increase thousandfold. With you I shall always live here by the Prāci, the very auspicious stream of Sarasvatī—especially more so at this holy place.”
150-151. For him, who casts his body at the northern bank of Sarasvatī, nothing would be inaccessible in this and the next world. Again, he who is intent on muttering prayers at the bank of Prācī, does not die. (On the contrary) being floated (i.e. saved) he attains great fruit of the horse-sacrifice.
152-154. That best brāhmaṇa, an ascetic, emaciating his body by means of restraints and fasts, subsisting on water, wind and leaves, sleeping on the sacrificial ground, and also following other restraints individually, with his body purified, reaches the highest place of Brahman .
155-157. Formerly Brahma said that whatever (piece of) gold (even of the size of) a sesamum is offered at that sacred place is equal to the offering of Meru . Those men who make the Śrāddha -offerings at that holy place go to heaven along with twenty-one (members of) their family. It is an auspicious holy place for the manes; they, rescued here with the presentation of one obsequial rice-ball by their son, will go to heaven. Again (i.e. after that) they do not desire (any) food, and go along the path of salvation.
158-161. Hear as to how Sarasvatī obtained this ancient status. In olden times Sarasvatī was (thus) told by gods including Indra: “You should flow in the western direction towards the shore of the salt sea. Taking this Vaḍavāgni , drop him into the sea. When this is done all gods will be fearless; otherwise (i.e. if the fire is not dropped into the sea), this will burn (the gods) with his lustre. Therefore, protect the gods; for a long time they are afraid of him. O you of beautiful buttocks, be a mother to the gods; grant them fearlessness.”
162-165. That goddess thus addressed by that mighty Viṣṇu said: “I am not free; let my father, the supreme being, choose (me to do the job); I am a maiden having a vow; I always obey his order; without the command I would not move even a step; therefore. O (gods), find out some other way.” Knowing her intention, they, having approached the grandsire, said to him: “O grandsire, no one except your daughter, the faultless maiden, can take the Vaḍavāgni (to the oceans).”
166-167. (Brahmā then) having brought Sarasvatī and having placed her in his lap and having smelt at her head, said to her affectionately: “O goddess, the gods have asked me to tell you, the glorious one, to carry and drop this Vaḍavāgni into the salt sea.”
168-172. Having heard those words of her father, the girl, of a helpless mind, wept like a segregated osprey. Her face, turbid with tears of grief, appeared like a white blooming lotus sprinkled with drops of water. Seeing her like that, all gods, led by the grandsire (i.e. with the grandsire being preeminent), were overpowered by grief. Then having propped up her heart tormented with grief, the grandsire said to her: “Do not weep; there is no cause of fear for you. Due to the prowess of gods you will get respect. O daughter, taking the fire (to the sea) drop it into it.”
173. Thus addressed, that girl with her eyes bedewed with tears, having saluted the lotus-born (i.e. Brahmā), said: “I shall go.”
1 74. She was again told by them (i.e. the gods) and also by her father not to entertain fear. Giving up fear, and with her mind pleased, she set out.
175-218. At the time of her departure the world was filled with the auspicious sounds of conchs and drums and of (other auspicious (musical instruments). She, the blessed one, had put on white garments, was decorated with white sandal, and adorned with a radiant necklace resembled white lotuses. Her face was like the full moon, her long eyes resembled lotuses; she filled the white fame of the lord of gods in the ten quarters. With the lustre in her heart she, illuminating the entire world, went out. Gaṅgā following her, was thus addressed by the excellent one: “O my friend, I shall see you again, where are you going?” Gaṅgā, thus addressed, said to her in sweet words: “O auspicious one, when you will go to the eastern direction you will see me. You will be surrounded by gods. I shall have your sight (i.e. I shall see you) after turning to the north; you of a bright smile, give up your grief. O Sarasvatī, I who will turn to the north will be auspicious; (so will you be when) you turn to the east. O you of a good vow, those men who perform there a hundred auspicious sacrifices by means of a bath, offering presents and Śrāddha, and also inexhaustible oblations to the manes, are free from the three debts. They will go along the path of final bliss. There is no doubt about it.” Then Gaṅgā again said to her: “May I see you again; go to your own residence; O sinless one, you should remember me.” In the same way, Yamuna too, and charming Gāyatrī along with Sāvitrī saw their friend off. Then the high-minded Sarasvatī, dismissing the gods and becoming a river appeared in Uttaṅka ’s hermitage; after having put down that form under an Indian fig-tree, the revered one descended there in the presence of gods. That tree, of the form of Viṣṇṇ, is always revered by gods. For obtaining (desired) fruit this very glorious tree should always be waited upon by brāhmaṇas. It is extended with many branches and is like another Brahmā.
Various words of the brāhmaṇas and gods with their hearts tinged by emotion, who have entered the hollows (of) and huts (near) the tree are heard. The tree though having no flowers appears to be flowered. The excellent river looked splendid with flowers like jasmine and campaka and with auspicious parrots sticking to (i.e. perching on) the branches, and with fragrant ketaka flowers. By means of the cuckoos she appears to have put on a garland, and due to the foam she appears to have flowers—as Gaṅgā appears with Śiva similarly she appears with the fig tree. Remaining in that water there she said to god Janārdana (i.e. Viṣṇu): “Give that fire, I shall obey the order of the god.” Viṣṇu thus addressed, said to her: “You need have no fear of getting burnt; you yourself should drop this royal fire, this Vaḍavāgni, after having taken it to the western ocean, O auspicious one. If you go in this way you will reach the water of the ocean. Govinda , having placed the fire into a golden pot, put it into the interior (i.e. water) of Sarasvatī.
That (goddess) of beautiful buttocks, that great river, taking it went towards the west, and having disappeared (from there) reached Puṣkara. The pure great river rose on the boundary-mountain and came to the big Puṣkara-forest, which was resorted to by the gods and Siddhas (semi-divine beings), and where the grandsire had performed a sacrificial session, for the success of principal sages. She rose after having inundated all the pools into which Brahmā had made (offerings of) the sacrifice. She, very auspicious, rose like that in the sacred place Puṣkara. Therefore, it is said to be filling up with wind, the life of the world. That great auspicious river, that goddess Sarasvatī that destroyed the sins of mortals too, reaching that auspicious holy place remained there. Those of auspicious deeds who see Sarasvatī remaining at Puṣkara, do not have a very fearful downfall. And again that man, who bathes there with devotion, having reached Brahmā’s world enjoys with Brahmā. He, again, who gives curds pleasing to the mind, he too, reaching Agni ’s world, enjoys excellent pleasures. He too, who gives with devotion, an excellent garment to a brāhmaṇa, obtains ten-fold the fruit of the present of a garment. That man of a pure intelligence, who having bathed in the Jyeṣṭha Kuṇḍa , offers oblations to the manes, frees all of them even from hell.
The son of Brahmā said: “What other sacred place would a man desire after having reached the auspicious Sarasvatī at the holy place of Brahmā? Therefore a man who bathes (but) once in the Jyeṣṭha Kuṇḍa, obtains all that fruit that he would obtain after having bathed in all (other) holy places. What is the use of prolixity in this matter? The sacred place is an auspicious course. He who has obtained this triad, has obtained the highest station. He who bathes and makes offerings at the holy place in Kurukṣetra at the proper time and gives money to a brāhmaṇa in the bright half of Kārtika or of Vaiśākha or at the time of lunar or solar eclipse, obtains unending happiness. ‘Of the bathing places, the sacred places described by the best sages, this is the most meritorious’—so said the grandsire. He who having bathed in the Madhyama Kuṇḍa on the full-moon day of Kārtika, gives money (to a brāhmaṇa) obtains the merit (that accrues by the performance) of Aśvamedha . In the same way a man, who takes a bath with devotion in the Kaniṣṭha Kuṇḍa, and gives a beautiful small dwelling to a brāhmaṇa, quickly goes to the world of Agni; and along with twenty-one members of his family enjoys a great fruit there. Therefore a man should, with all efforts, make up his mind to go to and to reach Puṣkara—where having reached Puṣkara forest Prācī Sarasvatī, is called Mati, Smṛti, Śubha Prajñā , Medhā , Buddhi and Dayāparā.
219-221. These six are said to be the synonyms of Sarasvatī. Since the time Sarasvatī became Prācī, those, who remaining on the bank, even see the water there, also obtain the fruit (of the performance) of Aśvamedha ; and a man, who getting down there (i.e. into the water) bathes with devotion, would become the follower of Brahman.
222-239. He, too, who there worships his manes with vegetables etc. obtains many pleasures due to their prowess; and men who offer a śrāddha there according to the rules, take their dead ancestors to heaven from the painful hell. The dead forefathers of him who after having bathed there offers them water with sesamum and mixed with darbhas are pleased. Of all the holy places this one is declared to be uncommon; therefore it is known to be the first of all the holy places. It has remained as an abode of sport for righteousness and salvation; again it is connected with Sarasvatī and is superior in merit. It is the giver even of the four goals of human life, viz. Dharma , Artha , Kāma and Mokṣa . Even those men who enter the water here for the destruction of their sins, easily obtain the fruit equivalent to the presentation of a cow. The wise say that it is equal to the offering of gold. The dead ancestors rescued there by the son by presenting libation of water and balls of rice, go to heaven even if they had stayed in hell. Those men who drink the water of Sarasvatī at Puṣkara obtain the inexhaustible worlds adored by Brahmā, the lord of the universe.
At Puṣkara, the Sarasvatī has become a flight of steps (leading) to heaven. She, the great river, residing at various places, is capable of being reached by men of religious merit, sages knowing the essential nature of righteousness. Therefore, that pure goddess is present everywhere—especially at Puṣkara, for she is pure, most pure. The auspicious river Sarasvatī has remained easily accessible in the world; but at Kurukṣetra, Prabhāsa , so also at Puṣkara, she is the best. That holy place is said to be the best of all the holy places on the earth. It is (said) to accomplish the four (goals of human life) viz. Dharma , Artha , Kāma and Mokṣa .
He, who having reached Prācī Sarasvatī, desires (to go to any) other holy place, having abandoned nectar in his hand longs for poison. She is said to be the greatest in Jyeṣṭha (Puṣkara and) mediocre in Prayāga ; from there a wise man should go to the less important (i.e. the Kaniṣṭha) to the south. He should take bath in all these three (pools), should also go round (them); to him who gives the water of these with sesamum to his dead ancestors, they being pleased again (i.e. in return) give him unlimited fruit. He, who after having bathed and having become restrained, always sees the grandsire in natural or reverse order, either jointly or separately (gets unlimited fruit).
240-251a. One who desires (to go to) Brahmā’s world should always bathe in Puṣkara. The three projections and the three white streams of Puṣkara are well-known. We do not know its cause. (The three pools are): Kanīyāṃsa (or Kaniṣṭha), Madhyama and the third is the Jyeṣṭha Puṣkara. The white streams are known as Śṛṅgas . A man, who, with his desires for Dharma , Artha , Kāma and Mokṣa unsatiated, casts his body there undoubtedly gets salvation; one, who being devout and restrained, and having bathed there gives an auspicious cow purified with sacred prayers to a brāhmaṇa obtains (i.e. goes to) the worlds giving salvation. What is the use of prolixity in this matter? He, who even at night, after bathing offers money to a suppliant obtains endless happiness. The best sages recommend making offerings of sesamum there. A bath (there) on the fourteenth of the dark half is prescribed. One who being self-subdued offers a round lump of food with an oil cake or jaggery to the manes goes to their world. Having reached Puṣkara forest, Sarasvatī, the very charming one, disappeared and went from there. Then she proceeded towards the west and not far away from that Puṣkara, she reached the Kharjūra -forest, delighting the minds of the sages, full of flowers in all seasons, and resorted to by the Siddhas [7] and the celestial singers. She came to be known as Nandā , the best among rivers. She was possessed of fish, aligators, and large fish and full of pure water.
Sūta said :
251b-253. Then Devavrata (i.e. Bhīṣma) said: “O brāhmaṇa, which is that other excellent river, viz. Sarasvatī named as Nandā? I have curiosity (to know) about it, as to how this best river came about, and for which reason she was produced.” Thus addressed, Pulastya started to tell Bhiṣma the old story as to why she was called Nandā.
Pulastya said :
254. There was a king Prabhañjana , who followed the vow of a Kṣatriya . He, the powerful one, proceeded to kill deer in the forest.
255. Then he saw a female deer staying in that thicket; he struck her, that came in front of him, with a very sharp arrow.
256. Looking in all directions and seeing him with an arrow in his hand she said (to him): “O fool, why have you done this wicked deed?
257. I, bending down, was just giving a suck to my son. I not entertaining fear from any quarter, was quickly struck (by you) through greed for (my) flesh.
258-259. O king, I have formerly heard that one should not kill a deer when it is suckling or concealing a young one (i.e. pregnant) or is mating privately. When I was breastfeeding this my son you struck me who innocent and who had come to this forest, with an arrow like Indra’s bolt.
260. Therefore, O you of wicked mind, you will become a carnivorous animal. Be a tiger in this forest full of thorns.”
261. Hearing the curse thus pronounced on him, the king stood before (her). Being afflicted, and joining his hands in supplication the king said to the female deer:
262. “I did not know that you were giving a suck to your son (i.e. your young one). O good one, I struck you through ignorance; being well-reconciled (please) be gracious.
263. O female deer, tell me when I shall abandon the tiger’s form and shall (again) get the human form? (Tell me) how I can get free from such a curse.”
264-267. Thus addressed by him, the female deer said these auspicious words to him: “O king, at the end of a hundred years, having had conversation with Nandā as a cow, your curse will come to an end.” When these words were uttered by the female deer, the king turned into a tiger having the weapons like nails and fangs and extremely fierce. He, a quadruped remained there, killing and eating beasts, and also the bipeds whose turn of fate was ordained by death. Thus he, condemning himself and eating flesh of beasts, passed a hundred years in that forest.
268-270. “When shall I again become a human being? I shall not (again) do such a vile deed causing a debased birth. [8] Running and hunting through greed for flesh I obtained, along with a calamity, a sight causing fear to human beings, and painful to beasts and human beings.
271-284. Though born in a sinless family of the good, I am made wicked by a sin, and my form is changed. Mark (how) time changes. So I have no good deed (to my credit). Only the condemned violence (stands to my credit). It leads to grief, and no freedom is possible. How will (the words of) the female deer come true?” When a hundred years passed as he was living in the forest, once a herd of cows came there for (eating) grass and (drinking) water. It remained there in cow-pens or enclosures, and remaining in the neighbourhood of the forest it filled it with the sound of rumination. The forest was crowded with excited cowherds and trees. At night it had the sound of the bamboos and was auspicious to the cowherdesses. When he was thus staying in the group of the date-trees, a cow by name Nandā (came there); she was delighted, glad and (well-) fed; she was the chief of the herd of cows; her complexion was (white) like that of a swan; her udders oozing (milk); her skin was thin; her throat was dark-blue; her nose was long; her lovely body was ornamented [9] ; her neck was white; her neighing was sweet like (the jingling of) a row of bells. Fearless, she grazed at the front of the entire herd; going to a place covered (with grass), she, the virtuous one, moved freely and ate the grass secretly. On the bank of the river there was another mountain named Rohita , which was having many dens and valleys and caves and which was frequented by many beasts. In its north-east region, in an inaccessible place, which was fearful, full of grass, impassable and rough, which was difficult of access, terrible and causing horripilation, which was scattered over with dear and lions, which was resorted to by many beasts of prey, which was dense with creepers, trees etc., which was resounding with (the cries of) hundreds of female foxes, lived a fearful tiger taking any form and causing fear, with his shoulders besmeared with blood and having weapons in the form of fearful fangs and nails. (There was a cowherd) named Nanda, who was righteous-minded.
285-287a. He was engaged in the good of the cowherdesses. He protected his wealth of cows with long blades of grass with their tips uncut. That cow Nanda, separated from the herd through desire for grass stood before him. The tiger rushed to her and said “Stop, stop. You are decreed to be my prey today; and O cow, you have come (to me) on your own.”
287b-289. Hearing the tiger’s words which were cruel and caused horripilation, that cow, full of love and with a stammering tone, affectionate towards her calf and being scorched by grief for her son (i.e. her calf), weeping piteously, disappointed in seeing her son, remembered her good calf, of a white complexion and resembling the moon in radiance.
290-292. The tiger, seeing that cow piteously and very much grieved, said these fearful words to her: “O cow, why are you weeping? Luckily you have come to me; accidentally you have become my prey. The life of you weeping or laughing is in (my) possession. In the world one enjoys what is ordained; O cow, you have come of your own accord. Your death is ordained for today only; why do you bewail in vain?”
293. The tiger again asked her: “Why did you weep? I have a great curiosity in this matter. So (please) tell me.”
294. Having heard the tiger’s words, Nanda said these words: “O you (tiger) who changes your forms according to will, please forgive me.
295. Salutation to you. Having met you the (beings in the) world have no protection. I am not lamenting for my own life; I have to meet death.
296-301. One that is born is sure to die, and one that is dead is sure to be born. There, O lord of beasts, I am not grieving over an inevitable thing. As even all gods, being helpless, are sure to die, therefore, O tiger, I am not the one to repent for my life. But O good one, I wept through love (for my calf) and (consequent) distress. There is torment in my heart, please listen to it. O king of beasts, I brought forth (a calf) in my youth. My calf—my son, is liked by me and is my first-born. My calf sucks milk and does not yet (even) smell grass. He is tied in the cowherd’s residence, and being hungry is waiting for me. I am bewailing him; how will my son live. Overpowered by my love for my son I desire to give him a suck.
302-315. Having given him a suck and having licked him on his head, having handed him over to my frienḍs and instructed them about proper and improper (things for him), I shall again come back; then you will eat me as you like.” Hearing Nandā’s words, the lord of beasts spoke again: “What have you to do with your son (now)? Why do you not think about your death? All beings, on seeing me, are frightened and die, but you, full of pity, are saying ‘O son, O son.’ Sons, penance, gifts, mother, father, preceptor—none of these can save a person oppressed by death. How will you come back after having gone and seen that cow-house full of the cowherdesses, charmingly resounding with (the sound of) bulls, adorned with young calves, ornament of the divine world, and undoubtedly resembling the heaven, always j oyful,divine,worshipped by all gods, which is (most) pure of the pure and (most) auspicious of the auspicious, which is the (most) sacred place of all the sacred places, which is the most blessed of all blessed things, (which is) endowed with all qualities, and is a great abode of the lord, which is known as the matchless heaven on earth among all the sacred places, where poverty is driven away by the sound of churning made by the cowherdesses, and (by the sound) of the young calf, and also by the lowing of the cows, where the calves desiring (to meet) their mothers low piteously, which is protected by the brave cowherds, exerting in fighting with arms, where there is the sound of excellent music and dance, which resounds with clapping (done) with joy, and with the calves moving here and there, which shines like a lake with moving lotuses, which is a pleasing abode of Lakṣmī and which is crowded with delighted and nourished people and which resembles the world of cows? O good one, let my five elements (i.e. the five elements in me) drink your blood. I shall not make them sad merely by speaking (to you).”
Nandā said :
316-324. O lord of beasts I am like this, a cow who has brought forth her first calf; (please) listen to my words: Seeing my friends, my young calf, the cowherds (who) protected me, and taking my leave of the cowherdesses and especially of my mother, I shall surely come back; if you trust me, leave me. If I do not come back, I shall be tainted by that sin that accrues due to the murder of a brāhmaṇa and of the mother and father. If I do not again come back I shall be tainted by that sin which the hunters or barbarians or those that administer poison, commit. If I do not return again, I shall be tainted by that sin of those who cause trouble to the cows and beat their wife (wives). If I shall not come back again I shall be tainted by the sin of him who, having given (i.e. promised to give) his daughter to one, desires to offer her to another man. If I do not return again I shall be tainted with the sin of him who drives unfit bulls over a rugged (surface) or who creates interruption when a story is being narrated. If I do not come back again I shall be tainted by the sin of him, whose friend, having come to his house, goes back disappointed. (I shall be tainted) by such terrible sins (if I do not come back; therefore) I shall come back again.
325-333. Having comprehended the agreement the tiger again spoke (these) words.
The tiger said :
O young cow, by means of your oaths an understanding (now) has been produced (i.e. reached) between us. Perhaps having gone (back) you may think, ‘This fool has been duped by me’. In this matter (of oaths) also, some say that there is no sin in (taking and then breaking) a promise by oath (given to) ladies, in case of marriages and freeing cows, and when there is a danger to one’s life; but you should not believe (in such words). In this world certain heretics or fools who regard themselves to be wise, will confuse your mind in a moment as if put on a wheel. Mean persons, with their minds covered with ignorance and not well-versed in the scriptures delude people with accounts based on false logic. The very clever ones show what is false to be true, as those who know surprising acts show low and high parts on an even surface. Generally a successful person does not respect his benefactor; a calf seeing the loss of milk abandons his mother. I do not see anyone in this world who returns a (good) turn; the design of everyone who is successful becomes changed. Formerly the sages, gods, demons and men mutually made promises by oath; we do not honour them.
334-335. King Vaivasvata (i.e. Yama ) cuts off half the merit of him who swears by truth in the presence of gods, fire or (his) preceptor. Let you not think that this one is deceived by your oaths. Do all that you indicated now.
Nanda said :
336-338. It is so, O great king, who is able to deceive you? He who will deceive others will have deceived himself.
The tiger said :
O young cow, affectionate towards your son (i.e. your calf), look (here). Go to your son. Giving him a suck and having licked him on the head, having seen your mother, brother, your friends and relatives, keep (ing) truth in the fore (i.e. honour truth and) come back quickly.
339-344. That truth-speaking cow affectionate towards her calf, having thus taken an oath and being permitted by the lord of beasts went to (the cow-house). Her face was bedewed with tears; she was helpless; she was weeping and extremely distressed; she was lowing and had fallen into the ocean of grief; she was repeatedly weeping, being unable to protect herself like an elephant whose leg was seized (by an alligator) in a lake. She reached the cowpen situated on the green river. Seeing her weeping calf she ran to him, approaching (i.e. she approached) that young one with his eyes full of tears. The calf, reaching his mother and (being) apprehensive asked her: “I am not finding (you) in your (usual) spirits, or fortitude, today; your eyes appear dejected, you appear to be very much frightened.”
Nanda said :
345-348a. O son, drink (the milk from) my breasts today. If you ask the cause (of my dejection), I unable to tell it (to you). Satisfy yourself as much as you like. O son, this is the last (time you have the) sight of your mother. It will be difficult to have it hereafter. Today I am alone (here with you). Having sucked my udders today, whose udders will you suck in the morning? O son, abandoning you I have to go, since I have come here with a binding by oath. I have to give up my life to a tiger who is emaciated with hunger.
Hearing the words of Nandā the calf said (these) words:
The calf said :
348b-350. I shall go there where you desire to go. There is no doubt that my death with you (i.e. when you die) is praiseworthy, (for) being (left all) alone and being unhappy, I have to die. O mother, if the tiger eats me up with (you), then I shall certainly have the same path as those who are devoted to their mothers have.
351-355. Therefore I shall certainly accompany you. There can be no doubt about it; or O mother, you remain (here); let me have the bindings by oaths. What is the use of the life of me who is separated from (my) mother? In the forest, who will be the protector ofme who has never had a protector? For children, living on (their mothers’) milk there is no relative like a mother. There is no protector like a mother; there is no asylum like a mother; there is no love (i.e. there is none who loves) as a mother (does); there is no face like (that of) a mother; there is no god like a mother—in this or the next world. Such is the great law made by the creator. Those sons who remain in it (i.e. follow it) reach the highest place.
Nandā spoke :
356-370. O son, only my death is ordained; (therefore) you will not come (with me); the death of some other being does not take place by the death of someone else. Carry out, O son, this excellent, last message of your mother; then have a desire to hear (i.e. listen to what I say). My dear child, do not be careless whenever you move on a watery place or on ground. Due to negligence al beings perish. There is no doubt about this. Do not, through greed, graze (i.e. eat) the grass that exists at a difficult place; for everyone perishes through greed in this or the next world. Deluded by greed, O son, beings enter an ocean or a forest. Even a learned man would undertake a very wicked deed through greed. Men may perish through (these)three—greed, negligence, trust. Therefore one should not be greedy, one should not be careless and one should not trust (others). O son, one should always protect oneself with great care from all beasts of prey and from danger from barbarians or thieves. O son, the perverted minds of animals of foul birth though staying together cannot be known. You should not trust animals armed with claws, and rivers, horned animals, persons carrying weapons, so also ladies and servants. You should not trust an untrustworthy person; nor should you very much trust a trustworthy person. Fear caused by trust cuts off even the roots. One should not even trust one’s strongest body with the mind frightened. Through the negligence of a sleeping or intoxicated (person) they may carry him to a very secret place. One should carefully inhale the smell of every place (where one goes, for) cows perceive through smell and the kings perceive with the eyes of the spies. One should not stay all alone in a fearful forest; and one should think of righteousness only. You should not be dejected; for one is sure to die. As a traveller stays (i.e. rests) by resorting to a shadow and having rested proceeds—in the same way beings come together (and are separated). The entire world is perpetuated because of a son (only); then how do you all alone bewail in this matter? Just give up your grief and follow my words (i.e. advice).
371-372. She, having smelt the son (the calf) on his head and having licked it, and overcome with great grief, with her eyes full of tears, (and) repeatedly heaving hot sighs like a female serpent, appeared to see the world as a void without her son.
373. As if sunk into dense mud she ramained there disheartened.
The cow bewailing again said these words to her son :
374-376. There is no (object of) love like a son; there is no happiness like (i.e. except that obtained from) a son; there is no (object of) affection like a son; there is no resort like a son; For a sonless person the world is a void, there is unhappiness in the house of a sonless person. The (best) world is obtained through a son; a sonless person goes to hell. People say these words: Indeed sandal is cool; (but) the embrace of a son’s body is much cooler than sandal.
377. Thus narrating a son’s merits, and seeing him again and again, she hurriedly took her leave of her mother, friends and cowherdesses.
( She said :)
378-386. A tiger approached me who was grazing before the herd; he freed me by binding me with the oath that I would go (back) there. With the promise (i.e. promising him) that I would again go there, I have come (here) to see my son, my mother, my friends and my cowpen. O mother, (please) forgive all that I did through ill behaviour. This child (i.e. this calf) is your grandson (i.e. your daughter’s son); what else should I say in this matter? O Vipulā , Campakā , O mother, O Bhadrā , Surabhi [10] Māninī , Vasudhārā , Priyānandā, Mahānandā , Ghaṭasravā, O you magnanimous ones, please forgive me whatever I did knowingly or unknowingly and whatever else I did. All of you are endowed with all virtues; all of you are the mothers of the world; all you are always the givers of all things; (please) protect my child. Protect my son who is helpless, alarmed and miserable. O sisters, look after my son who is tormented with grief of (separation from) his mother. O magnanimous ones, forgive me; since you will look after my helpless, poor son like your own sons, I, resorting to truth (i.e. to keep my promise), am going (to the tiger). My friends should never very much worry (about me). When (just) this first son is born to me, my death has stood before me (i.e. is imminent).
387. Hearing the words of Nandā, her mother and friends who were (already) grieved, were very much dejected, and being amazed uttered (these words):
388-393. “Oh! it is a great wonder that the words of the tiger have made you undertake a terrible act; you are truth-speaking. Having deceived the very fearful one by oaths and true words (i.e. promises), carefully avoid him; you should in no case go (to him). O Nandā, you should not go at all; (in going to him) you are failing in your duty, since you are going (there) through greed leaving your young calf (here). In this case there runs a verse related formerly by sages knowing the Vedas: There is no sin (in getting oneself bound) by oaths when there is a danger to one’s life; if by telling a lie the life of a being can be saved (then) (telling) a lie is (telling) the truth; truth may become falsehood (in such a case); there is no sin in taking oaths when ladies are concerned in (settling) marriages, for releasing cows (from danger) and when brāhmaṇas are in a calamity.”
Nandā said :
394-396. I would certainly tell a lie to protect the life of others; I do not dare tell a lie for myself—(I shall) never tell it to save my own life. One adheres (i.e. remains all) alone in the womb, in death and in nourishment; one (all) alone enjoys pleasure or pain; therefore, I am telling the truth. The worlds are established in (i.e. rest on) truth; righteousness is established in truth; the ocean does not transgress its boundary due to being truthful in speech.
397-404. Having presented the earth to Viṣṇu, Bali resorted to the lower world; Bali was (thus) bound (by Viṣṇu) with a trick; (yet) he did not give up truth-speaking. When Vindhya , the lord of mountains with a hundred peaks, was growing, he was fixed (there only by Agastya ) by means of truthful words. Heaven, salvation and hell are fixed in truthful speech. He who causes his speech to swerve from truth has lost everything. What sin has the thief, the imposter, not committed who considers himself otherwise than what he is? If I offend against my soul, I shall go to hell (like the imposter). King Vaivasvata cuts off half the merit of him (of such a person). Having bathed in the unfathomable pure water—in the holy place of truth and in the pool of forgiveness, one being free (from the bonds of Karma ) goes to the highest place. If a thousand horse-sacrifices and truth are counterpoised, truth excels a thousand horse-sacrifices. Truth is well-known to have a great fruit; it is great, and free from sufferings; it is near the good; it is the family-wealth of the virtuous; it is the fruit of all the stages of (human) life. Since he who having well secured it, goes to heaven, how can he be abandoned by people in the society? (Therefore) do speak the truth everyday.
Friends spoke :
405-420. O Nandā, such as you are, you who are giving up your life difficult to part with, are fit to be saluted by all sages, gods and demons. O auspicious one, what should we say (to you) who are the foremost in (practising) righteousness? There is not a single thing in the three worlds that cannot be had by this sacrifice (of yours); and we think that due to this sacrifice you will not be separated from your son. Nowhere calamities befall a lady of a virtuous mind.
Having seen the cowherdesses, having gone round the cow-pen, and having taken her leave of the gods and trees, that Nandā again proceeded (to the tiger). Having again and again prostrated herself before the earth, Varuṇa, Agni, Vāyu and the Moon, (so also) the ten quarter-deities, trees, constellations along with the planets she requested all of them: “May the Siddhas and the sylvan deities who have resorted to the forest, protect my son grazing in the forest. May all the trees like campaka , aśoka , punnāga , sarala , arjuna and kiṃśuka listen to the message of mine who is overcome with fear. (Please) protect as your own son, with love, my young lonely calf grazing in the dangerous forest, and an orphan—abandoned by his parents—and with his mind afflicted, wandering along this ground, weeping and very unhappy. You should protect with pity, in this great forest, my weeping son, overpowered with great grief and afflicted with hunger and thirst, desolate and lonely and feeling the world to be void.”
Having thus given a message, Nandā, overcome with love for her son, scorched by the fire of grief, and torn asunder on seeing the son, separated like a Cakravākī , (or) like a creeper fallen from the (supporting) tree, like a blind person deprived of sight, staggering at every step she went to that place where the fearful flesh-eater (i.e. tiger) with his mouth wide open, having sharp fangs was (waiting for her). Just then her son, the calf, with his tail lifted, speedily came before his mother and stood before that lord of beasts. Seeing the son that had come there and death i.e. the tiger that stood before, the cow uttered these words:
421-423. “O lord of beasts, I, who remain in the vow of truth, have arrived. Now satisfy yourself at your sweet will by (eating) my flesh. Gratify your (inner) elements, drink my blood; and when I die eat up this child (i.e. calf) of mine.”
The tiger said :
424-437a. O auspicious cow, welcome to you. You have told the truth. Nothing inauspicious ever takes place in the case of those who speak the truth. O cow, what you said before has come true by your coming back. That has made me wonder. ‘How would she go when she has come?’ (So I thought); (but) I sent you to test your truthfulness. Otherwise how would you have gone alive (when I had) taken your flesh? It has made me wonder that my search after (your honesty) has come true. Therefore by this truthful behaviour of yours, you are now freed by me; you are my sister and this your son is the nephew of me of the most sinful act and to whom advice has been given, O auspicious one. Worlds are established in (i.e. depend upon} truth; righteousness is established in (i.e. depends upon) truth. Due to truth a cow pours a stream of milk dear to oblations (i.e. useful in sacrifice). That cowherd who lives on your milk is most blessed. O auspicious one, those parts of land, and those creepers with grass (by which you move) are blessed. Those who drink your milk are lucky and blessed; they alone have done a good deed; they alone have obtained the quintessence of life.
Being convinced, the lord of beasts was greatly amazed. “Indeed gods have shown this warning to us. Seeing that truth is liked by the cows I have no desire to live. So (now) I shall do that act by which I shall be free from sin. I have eaten up hundreds and thousands of beings. What will be my condition on seeing such truth followed by the cow? I am a sinner, doer of wicked deeds, malicious and killer of animals; which worlds shall I go to by doing a very horrible deed? I shall go to holy places and have expiation for (i.e. shall atone for) my sin. (Or) having gone up a mountain I shall fall from it, or I shall enter fire. O cow, tell me in brief what penance I should practise for purifying (myself) from the sin. There is no time for prolixity.”
The cow spoke :
437b-444. In Kṛtayuga penance is praised; in Tretā ( yuga ) they recommend knowledge; in Dvāpara ( yuga ) sacrifice is praised; in Kali ( yuga ) they praise charity alone. Of all (kinds of) charity the best is to give fearlessness to all beings; there is no greater charity than this. He who causes fearlessness in all beings—movable and immovable, being free from all fear obtains the highest Brahman. There is no charity like harmlessness; there is no penance like harmlessness. O tiger, as all other feet (i.e. foot-prints) are absorbed in the foot (-print) of an elephant, similarly all virtues are absorbed in harmlessness. (A person practising harmlessness rests in) that shadow of the tree in the form of deep meditation which removes the three kinds of miseries; [11] its flowers are righteousness and knowledge and its fruits are heaven and salvation. The shadow of the tree in the form of deep meditation is laid down for one who is tormented by the three kinds of miseries. He is not again troubled by miseries and gets excellent bliss. Thus I have told you in brief the highest religious merit. You certainly have known all this; but are just asking me.
The tiger said :
445-449a. Formerly I was cursed by a female deer; and remained in the form of a tiger (i.e. was transformed into a tiger). Then due to my killing animals I forgot all the rest. Due to your contact and advice I have recollected (all that). As a result of this truth (fulness) of yours, you will obtain the highest position. I shall then ask you a question lurking in my mind. A full hundred years have passed since (the time) I have been thinking about it, O auspicious one. O you, adorning the heaven, due to your good luck you established on the path of the good have made the accumulation of virtue. O you of a good vow, tell me what your name is; (since) I am ignorant of (i.e. I do not know) it.
Nandā said :
449b-455. My master named me Nandā. (You should have said): ‘Now I shall eat you’. Then why do you tarry?
Having heard her name to be Nandā, Prabhañjana, freed from the curse, again became (i.e. turned into) the king, endowed with strength and handsomeness. In the meanwhile, Dharma knowing her to be of a truthful speech, came there to see the milch-cow and said to her: “Pleased with your vow of truthfulness, I, Dharma, have come here. O Nandā, God bless you; ask for the most selected boon.”
Thus addressed, that goddess Nandā, asked for a boon from him. “Due to your prowess let me, along with my son, go to the best place. Let this holy place be the best one giving religious merit to the sages. By your granting me the boon let this river be named after me as Nandā-Sarasvatī. This is what I solicit.”
Pulastya said :
456-473. That moment only the respectable (cow) went to the auspicious place of the truthful ones. Prabhañjana too got that kingdom which he had formerly earned.
She was called by the name Nandā-Sarasvatī, on account of that (path) along which Nandā went to heaven. Sarasvatī again, inundating the earth went (i e. flowed) from that forest called ‘Kharjūra’, to the south. A man, who even while approaching (that place) utters her name, gets happiness while alive and after death moves in the sky. Those men of pious deeds who cast their bodies there, the happy persons,become Vidyādhara kings. For people on account of their bathing in and drinking the water of Sarasvatī, she becomes the flight of steps to heaven. Those, who, being well composed take a bath there on the eighth day (of a month), being immortal and very attractive, having reached heaven, enjoy (there). There Sarasvatī always gives good fortune (i.e. absence of widowhood) to ladies; and if one stays by her (i.e. observes a fast there) on the third day (of a month) she becomes the repository of good luck. One even is absolved of a heap of sins even by having a sight of her at that place. Those men again, who touch her should be known as the chief of the sages. A man becomes handsome by offering silver. This big, auspicious river, of auspicious water and the daughter of Brahmā and named Nandā flowed towards the south. Having gone (i.e. flowed) not far from there she has again turned to the other side, and having manifested herself forcibly has stayed there. All the holy places and abodes (i.e. temples) that are (situated) on her holy banks are resorted to on all sides by sages and Siddhas . The gift of gold, or of a dwelling or of land made at the holy place of Nandā by people who have bathed there, creates inexhaustible fruit. The best sages also recommend the gift of grains or of wealth. Whatever is offered by men at the holy places is said to be an excellent cause of religious merit. A man or a woman, who undertakes fast unto death, carefully, at the holy places gets absorbed in his deity [12] and enjoys the fruit (of the fast) at his will in Brahmā’s house. Those movable and immovable ones that die near that holy river, as a result of the destruction of (the bonds of) their deeds, would at once obtain the fruit of a sacrifice, which is difficult to obtain. Then she gives the fruit of virtue to men whose hearts are afflicted by such sorrows as birth etc. Men should with all their heart resort, with perseverance, to the great river Sarasvatī, the giver of religious merit.
[1]: [1] : Viśvedevas : Name of a particular group of deities ten in number and supposed to be the sons of Viśvā; their names are—Vasu, Satya, Kratu, Dakṣa, Kāla, Kāma, Dhṛti, Kuru, Purūravas and Mādrava.
[2]: [2] : Tretāgni : The sacrificial fires taken together.
[3]: [3] : Śikṣā : The science dealing with the proper pronunciation of words and laws of euphony.
[4]: [4] : Lava : The sixth part of a twinkling. Muhūrta : a period of 48 minutes.
[5]: [5] : Vālakhilyas : A class of divine personages of the size of a thumb and produced from the Creator's body, and said to precede the sun's chariot. Their number is said to be sixty thousand.
[6]: [6] : Prācī : The stream of Sarasvatī flowing to the east was called Prācī.
[7]: [7] : Siddhas : Semi-divine beings supposed to be of great purity and holiness, and said to be particularly characterized by eight supernatural powers called Siddhis, viz. Aṇimā, Laghimā, Prāpti, Prākāmya, Mahiṃā, Īśitva, Vaśsitva and Kāmāvasāyitā.
[8]: [8] : Viyonikaraṇa : Causing an ignominious or debased birth.
[9]: [9] : Vibhakta : Ornamented.
[10]: [10] : Surabhi : The divine, desire-yielding cow.
[11]: [11] : Tāpatraya : The three kinds of miseries which human beings have to suffer in this world: (1) Ādhyātmika—caused by the mind; (2) Ādhidaivika—caused by fate and (3) Ādhibhautika—caused by animals.
[12]: [12] : Sāyujya : Identification with or absorption, especially in a deity.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14426, revision 334452 (2022-04-04T02:19:35Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364139.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.