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Sṛṣṭi-khaṇḍa · Chapter 19

Chapter 19

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Sṛṣṭi-khaṇḍa · Chapter 19

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भीष्म उवाच। पुष्करस्य च नंदायाः श्रुतं माहात्म्यमुत्तमं। ऋषिकोटिर्यदायाता पुष्करे मुखदर्शनात्१। सर्वैः सुरूपता लब्धा सर्वमेतन्मया श्रुतं। यज्ञोपवीतैर्भक्तानि यानि तानि वदस्व मे२। कथं तीर्थविभागस्तु कृतस्तैस्सु महात्मभिः। आश्रमे यानि तीर्थानि कृतान्यपि महर्षिभिः३। पदन्यासः कृतः पूर्वं विष्णुना यज्ञपर्वते। नागैस्तत्र पंचतीर्थं कृतं तैस्तु महाविषैः४। पिंडप्रदानवापी च केन पूर्वं विनिर्मिता। उदङ्मुखी भूमिगता कथं गंगासरस्वती५। ब्राह्मणैर्वेदविद्वद्भिः कथं यात्रा त्रिपुष्करे। कर्तव्या यत्फलं तस्या जायते तद्वदस्व मे६। पुलस्त्य उवाच। प्रश्नभारो महानेष भवता परिकल्पितः। तदेकाग्रमना भूत्वा शृणु तीर्थ महाफलं७। यस्य हस्तौ च पादौ च मनश्चैव सुसंयतं। विद्यातपश्च कीर्तिश्च स तीर्थफलमश्नुते८। प्रतिग्रहादुपावृत्तः संतुष्टो येनकेन चित्। अहंकारनिवृत्तश्च स तीर्थफलमश्नुते९। अक्रोधनश्च राजेंद्र सत्यशीलो दृढव्रतः। आत्मोपमश्च भूतेषु स तीर्थफलमश्नुते१०। ऋषीणां परमं गुह्यमिदं भरतसत्तम। पूर्वं यत्र महाराज सत्रे पैतामहे तथा११। यतीनामुग्रतपसां येषां कोटिः समागता। मुखदर्शनमाश्रित्य स्थितास्ते ज्येष्ठपुष्करे१२। सुरूपतां परां लब्ध्वा प्रीतास्ते मुनिसत्तमाः। हर्षेण महताविष्टा ब्रह्मदर्शनकांक्षिणः१३। यज्ञोपवीतैस्ते भूमिं माप्य सर्वे चतुर्द्दिशं। कृत्वा तीर्थं विभागं च स्थिता भक्तिपरायणाः१४। आसन्नश्च ततस्तेषां तदा तुष्टः पितामहः। कोटिं कृत्वा तदा तेषां मानं दृष्ट्वा मनीषिणां१५। अद्यप्रभृति युष्माकं धर्मवृद्धिर्भविष्यति। इहागत्य नरो यो वै यदंगं प्रथमं जले१६। प्लावविष्यति रूपार्थं रूपिता तीर्थकारिता। भविष्यति न संदेहो योजनायतमंडले१७। अर्धयोजनविस्तारं दीर्घं सार्धं हि योजनम्। एतत्प्रमाणं तीर्थस्य ऋषिकोटिप्रवर्त्तितम्१८। गमनादेव राजेंद्र पुष्करस्य त्वरिंदम। राजसूयाश्वमेधाभ्यां फलमाप्नोति मानवः१९। सरस्वती महापुण्या प्रविष्टा ज्येष्ठपुष्करे। तत्रब्रह्मादयो देवा ऋषयः सिद्धचारणाः२०। अभिगच्छंति राजेंद्र चैत्रशुक्ल चतुर्दशीं। तत्राभिषेकं कुर्वीत पितृदेवार्चने रतः२१। गोमेधं च तदाप्नोति कुलं चैव समुद्धरेत्। एवं तीर्थविभागस्तु कृतस्तैस्तु महर्षिभिः२२। पितॄन्देवांश्च सन्तर्प्य विष्णुलोके महीयते। तत्र स्नात्वा भवेन्मर्त्यो विमलश्चन्द्रमा यथा२३। ब्रह्मलोकमवाप्नोति गतिं च परमां व्रजेत्। नृलोके देवदेवस्य तीर्थं त्रैलोक्यविश्रुतम्२४। पुष्करं नाम विख्यातं महापातकनाशनम्। दशकोटिसहस्राणि तीर्थानां वै महीपते२५। सान्निध्यं पुष्करे येषां त्रिसन्ध्यं कुलनन्दन। आदित्या वसवो रुद्रास्साध्याश्च स मरुद्गणाः२६। गन्धर्वाप्सरसश्चैव नित्यं सन्निहिता विभोः। यत्र देवास्तपस्तप्त्वा दैत्या ब्रह्मर्षयस्तथा२७। दिव्य योगा महाराज पुण्येन महतान्विताः। मनसाप्यभिकामस्य पुष्कराणि मनस्विनः२८। पूयन्ते सर्वपापानि नाकपृष्ठे स मोदते। तस्मिंस्तीर्थे महाराज नित्यमेव पितामहः२९। उवास परमप्रीतो देवदानवसम्मतः। पुष्करेषु महाराज देवास्सर्षिपुरोगमाः३०। सिद्धिं च समनुप्राप्ताः पुण्येन महतान्विताः। तत्राभिषेकं यः कुर्यात्पितृदेवार्चने रतः३१। अश्वमेधाद्दशगुणं प्रवदंति मनीषिणः। अप्येकं भोजयेद्विप्रं पुष्करारण्यमाश्रितः३२। अन्नेन तेन संप्रीता कोटिर्भवति पूजिता। तेनासौ कर्मणा भीष्म प्रेत्य चेह च मोदते३३। शाकैर्मूलैः फलैर्वापि येन वा वर्त्तयेत्स्वयम्। तद्वै दद्याद्ब्राह्मणाय श्रद्धावाननसूयकः३४। तेनैव प्राप्नुयात्प्राज्ञो हयमेधफलं नरः। ब्राह्मणः क्षत्रियो वैश्यः शूद्रो वा राजसत्तम३५। पैतामहं सरः पुण्यं पुष्करं नाम नामतः। वैखानसानां सिद्धानां मुनीनां पुण्यदं हि यत्३६। सरस्वती पुण्यतमा यस्माद्याता महार्णवम्। आदिदेवो महायोगी यत्रास्ते मधुसूदनः३७। ख्यात आदिवराहेति नाम्ना त्रिदशपूजितः। हीनवर्णाश्च ये वर्णास्तीर्थे पैतामहे गताः३८। न वियोनिं व्रजंत्येते स्नात्वा तीर्थे महात्मनः। कार्तिक्यां च विशेषेण योभिगच्छेत्तु पुष्करं३९। फलं तत्राक्षयं तस्य भवतीत्यनुशुश्रुम। सायंप्रातः स्मरेद्यस्तु पुष्कराणि कृतांजलि४०। उपस्पृष्टं भवेत्तेन सर्वतीर्थे तु कौरव। जन्मप्रभृति यत्पापं स्त्रियो वा पुरुषस्य वा४१। पुष्करे स्नानमात्रेण सर्वमेतत्प्रणश्यति। यथासुराणां प्रवरः सर्वेषां तु पितामहः४२। तथैव पुष्करं तीर्थं तीर्थानामादिरुच्यते। त द्दृष्ट्वा दशवर्षाणि पुष्करे नियतः शुचिः४३। क्रतून्सर्वानवाप्नोति ब्रह्मलोकं स गच्छति। यस्तु वर्षशतं पूर्णमग्निहोत्रमुपासते४४। कार्तिकीं वा वसेदेकां पुष्करे सममेव तु। पुष्करे दुष्करो होमः पुष्करे दुष्करं तपः४५। पुष्करे दुष्करं दानं वासश्चैव सुदुष्करः। ब्राह्मणो वेदविद्वांस्तु गत्वा वै ज्येष्ठपुष्करं४६। स्नानाद्भवेन्मोक्षभागी श्राद्धेन पितृतारकः। नाममात्रोपि यो विप्रो गत्वा संध्यामुपासते४७। वर्षाणि द्वादशैवेह तेन संध्या ह्युपासिता। भवेत्तु नात्र संदेहः पुरा प्रोक्तं स्वयंभुवा४८। सावित्री कथितो दोषः कुले तस्य न जायते। या पत्नी ददते भर्तुः संध्योपास्तिं करिष्यतः४९। करकेण तु ताम्रेण तोयं मुक्ता दिवं व्रजेत्। ब्रह्मलोकमनुप्राप्य तिष्ठति ब्रह्मणो दिनं५० 1.19.50। एकाकिना गतेनापि संध्या वंद्या यथाक्रमं। पौष्करेणाथ तोयेन भृंगारे निहितेन तु५१। तेनापि द्वादशाब्दानि संध्योपास्ता न संशयः। भवेत्समीपगा पत्नी कुर्वतः पितृतर्पणं५१। दक्षिणां दिशमास्थाय गायत्र्या राजसत्तम। पितॄणां परमा तृप्तिः क्रियते द्वादशाब्दिकी५३। युगसहस्रं पिण्डेन श्राद्धेनानन्त्यमश्नुते। एतदर्थं हि विद्वांसः कुर्वंते दारसंग्रहं५४। तीर्थे गत्त्वा प्रदास्यामः पिंडान्वै श्राद्धपूर्वकं। तेषां पुत्रा धनं धान्यमविच्छिन्ना च संततिः५५। भवेद्वै नात्र संदेह एतदाह पितामहः। तर्पयित्वा पितॄन्देवानग्निष्टोमफलं लभेत्५६। आश्रमानपि ते वच्मि शृणुष्वैकमना नृप। अगस्त्येन कृतश्चात्र आश्रमो देवसंमितः५७। सप्तर्षीणां पुरा चात्र आश्रमो देवसम्मतः। ब्रह्मर्षीणां तथा चात्र मनूनां परमस्तथा५८। नागानां च पुरी रम्या यज्ञपर्वतरोधसि। अगस्त्यस्य महाराज प्रभावममितात्मनः५९। कथयामि समासेन शृणु त्वं सुसमाहितः। पूर्वं कृतयुगे भीष्म दानवा युद्धदुर्मदाः६०। कालेया इति विख्याता गणाः परमदारुणाः। ते तु वृत्रं समाश्रित्य देवान्हंतुं समुद्यताः६१। ततो देवाः समुद्विग्ना ब्रह्माणमुपतस्थिरे। कृतांजलींस्तु तान्सर्वान्परमेष्ठीत्युवाच ह६२। विदितं मे सुराः सर्वं यद्वः कार्यं चिकीर्षितं। तमुपायं प्रवक्ष्यामि यथा वृत्रं वधिष्यथ६३। दधीचिरिति विख्यातो महानृषिरुदारधीः। तं गत्वा सहितास्सर्वे वरं च प्रतियाचत६४। स वो दास्यति धर्मात्मा सुप्रीतेनांतरात्मना। स वाच्यः सहितैः सर्वैर्भवद्भिर्जयकांक्षिभिः६५। स्वान्यस्थीनि प्रयच्छस्व त्रैलोक्यहितकांक्षया। स शरीरं समुत्सृज्य स्वान्यस्थीनि प्रदास्यति६६। तस्यास्थिभिर्महाघोरं वज्रं संक्रियतां दृढं। महच्छत्रुहनं दिव्यं तदस्त्रमशनिः स्मृतं६७। तेन वज्रेण वै वृत्रं वधिष्यति शतक्रतुः। एतद्वः सर्वमाख्यातं तस्मात्सर्वं विधीयतां६८। एवमुक्तास्ततो देवा अनुज्ञाप्य पितामहं। शतक्रतुं पुरस्कृत्य दधीचेराश्रमं ययुः६९। सरस्वत्याः परे पारे नानाद्रुमलतावृतं। षट्पदोद्गीतनिनदैरुद्घुष्टं सामगैरिव७०। पुंस्कोकिलरवोन्मिश्रं जीवं जीवकनादितम्। महिषैश्च वराहैश्च सृमरैश्चमरैरपि७१। तत्रतत्रानुचरितैः शार्दूलभयवर्जितैः। करेणुभिर्वारणैश्च प्रभिन्नकरटामुखैः७२। स्वरोद्गारैश्च क्रीडद्भिः समंतादनुनादितं। सिंहव्याघ्रैर्महानादं नदद्भिरनुनादितं७३। मयूरैश्चापि संलीनैर्गुहाकंदरवासिभिः। तेषु तेषु च कुंजेषु नादितं सुमनोरमं७४। त्रिविष्टपसमप्रख्यं दधीच्याश्रममागमन्। तत्रापश्यन्दधीचिं तं दिवाकरसमप्रभम्७५। जाज्वल्यमानं वपुषा यथा लक्ष्म्या चतुर्भुजम्। तस्य पादौ सुरा राजन्नभिवंद्य प्रणम्य च। अयाचंत वरं सर्वे यथोक्तं परमेष्ठिना७६। ततो दधीचिः परमप्रतीतः सुरोत्तमांस्तानिदमित्युवाच। करोमि यद्वो हितमद्य देवाः स्वं वापि देहं त्वहमुत्सृजामि७७। तानेवमुक्त्वा द्विपदां वरिष्ठः प्राणांस्ततोऽसौ सहसोत्ससर्ज। सुरास्तदस्थीनि सवासवास्ते यथोपयोगं जगृहुः स्म तस्य७८। प्रहृष्टरूपाश्च जयाय देवास्त्वष्टारमासाद्य तमर्थमूचुः। त्वष्टा तु तेषां वचनं निशम्य प्रहृष्टरूपः प्रयतः प्रयत्नात्७९। चकार वज्रं भृशमुग्रवीर्यं कृत्वा च शस्त्रं तमुवाच हृष्टः। अनेन शस्त्रप्रवरेण देव भस्मीकुरुष्वाद्य सुरारिमुग्रं८०। ततो हतारिः सगणः सुखं त्वं प्रशाधि कृत्स्नं त्रिदिवं दिविष्ठः। त्वष्ट्रा तथोक्तस्तु पुरंदरश्च वज्रं प्रहृष्टः प्रयतो ह्यगृह्णात्८१। ततः स वज्रेणयुतो दैवतैरभिपूजितः। आससाद ततो वृत्रं स्थितमावृत्य रोदसी८२। कालकेयैर्महाकायैस्समंतादभिरक्षितं। समुद्यत प्रहरणैः सशृंगैरिव पर्वतैः८३। ततो युद्धं समभवद्देवानां सह दानवैः। मुहूर्तं भरतश्रेष्ठ लोकत्रासकरं महत्८४। उद्यतैः प्रतिसृष्टानां खड्गानां वीरबाहुभिः। आसीत्सुतुमुलः शब्दः शरीरैरभिपाटितैः८५। शिरोभिः प्रपतद्भिश्चाप्यंतरिक्षान्महीतलं। तालैरिव महीपाल वृतं तैरेव दृश्यते८६। ते हेमकवचा भूत्वा कालेयाः परिघायुधाः। त्रिदशानभ्यवर्तन्त दावदग्धा इव द्रुमाः८७। तेषां वेगवतां वेगं सहितानां प्रधावताम्। न शेकुः सहिताः सोढुं भग्नास्ते प्राद्रवन्भयात्८८। तान्दृष्ट्वा द्रवतो भीतान्सहस्राक्षः पुरंदरः। वृत्रं च वर्द्धमानं तु कश्मलं महदाविशत्८९। तं शक्रं कश्मलाविष्टं दृष्ट्वा विष्णुः सनातनः। स्वतेजो व्यदधाच्छक्रे बलमस्य विवर्धयन्९०। विष्णुनाप्यायितं शक्रं दृष्ट्वादे वगणास्तदा। सर्वे तेजस्समादध्युस्तथा ब्रह्मर्षयोऽमलाः९१। स समाप्यायितः शक्रो विष्णुना दैवतैः सह। ऋषिभिश्च महाभागैर्बलवान्समपद्यत९२। ज्ञात्वा बलस्थं त्रिदशाधिपं तं ननाद वृत्रस्सुमहानि नादम्। तस्य प्रणादेन धरा दिशश्च खं द्यौर्नगाश्चेति चचाल सर्वं९३। ततो महेंद्रः परमाभितप्तः श्रुत्वा रवं घोरतरं महांतम्। भयेन मग्नस्त्वरितं मुमोच वज्रं महान्तं खलु तस्य शीर्षे९४। स शक्रवज्राभिहतः पपात महास्वनः कांचनमाल्यधारी। यथा महाशैलवरः पुरस्तात्स मंदरो विष्णुकरात्प्रमुक्तः९५। तस्मिन्हते दैत्यवरे भयार्तः शक्रः प्रदुद्राव सरः प्रवेष्टुं। वज्रं च मेने स्वकरात्प्रमुक्तं वृत्रं भयाच्चैव हतं न पश्यति९६। सर्वे च देवा मुदिताः प्रहृष्टाः सहर्षयश्चैनमथो स्तुवंति। शेषांश्च दैत्यांस्त्वरितं समेत्य जघ्नुः सुरा वृत्रवधाभितप्तान्९७। ते वध्यमानास्त्रिदशैस्तदानीं महासुरा वायुसमानवेगाः। समुद्रमेवाविविशुर्भयार्ताः प्रविश्य चैवोदधिमप्रमेयम्९८। झषाकुलं रत्नसमाकुलं च तदा स्म मंत्रं सहिताः प्रचक्रुः। तत्र स्म केचिन्मतिनिश्चयज्ञास्तांस्तानुपायान्परिचिंतयंतः९९। भयार्दिता देवनिकायतप्तास्त्रैलोक्यनाशाय मतिं प्रचक्रुः। तेषां तु तत्र क्षयकालयोगाद्घोरामतिश्चिंतयतां बभूव१०० 1.19.100। ये संति विद्यातपसोपपन्नास्तेषां विनाशः प्रथमं च कार्यः। लोकाश्च सर्वे तपसा ध्रियंते तस्मात्त्वरध्वं तपसः क्षयाय१०१। ये संति केचिद्धि वसुंधरायां तपस्विनो धर्मविदश्च तज्ज्ञाः। तेषां वधश्चक्रियतां हि क्षिप्रं तेषु प्रणष्टेषु जगद्विनष्टम्१०२। एवं हि सर्वे गतबुद्धिभावा जगद्विनाशे परमप्रहृष्टाः। दुर्गंसमाश्रित्य महोर्मिमंतं रत्नाकरं वारुणमालयं स्म१०३। समुद्रं ते समासाद्य वारुणं त्वंभसां निधिं। कालेयास्समपद्यंत त्रैलोक्यस्य विनाशने१०४। ते रात्रौ समभिक्रुद्धा बभक्षुस्तांस्तदा मुनीन्। आश्रमेषु च ये संति पुण्येष्वायतनेषु च१०५। वसिष्ठस्याश्रमे विप्रा भक्षितास्तैर्दुरात्मभिः। अशीतिः शतमष्टौ च वने चान्ये तपस्विनः१०६। च्यवनस्याश्रमं गत्वा पुण्यं द्विजनिषेवितम्। फलमूलाशनानां हि मुनीनां भक्षितं शतं१०७। एवं रात्रौ स्म कुर्वंतो विविशुश्चार्णवं दिवा। भरद्वाजाश्रमं गत्वा नियता ब्रह्मचारिणः१०८। वाताहारांबुभक्षाश्च विंशतिश्च निषूदिताः। एवं क्रमेण भक्षार्थं मुनीनां दानवास्तदा१०९। निशायां पर्यधावंत शक्ता भुजबलाश्रयात्। कालेन महता ते वै जघ्नुर्मुनिगणान्बहून्११०। न चैतानवबुध्यंत मनुजा मनुजाधिप। निस्वाध्यायवषट्कारं नष्टयज्ञोत्सवक्रियम्१११। जगदासीन्निरुत्साहं कालेयभयपीडितं। एवं प्रक्षीयमाणास्ते मानवा मनुजेश्वर११२। आत्मत्राणपरा भीताः प्राद्रवंस्तु दिशो दश। केचिद्गुहां प्रविविशुर्विकीर्णाश्चापरे द्विजाः११३। अपरे च भयोद्विग्ना भयात्प्राणान्समत्यजन्। केचित्तत्र महेष्वासाः शूराः परमदर्पिताः११४। मार्गमाणाः परं यत्नंदानवानांप्रचक्रिरे। नचैताननुजग्मुस्ते समुद्रं समुपाश्रितान्११५। शमं न जग्मुः परममाजग्मुः क्षयमेव च। जगत्प्रशमने जाते नष्टयज्ञोत्सवक्रिये११६। आजग्मुः परमोद्विग्नास्त्रिदशा मनुजेश्वर। समेत्य समहेंद्रास्तु भयान्मंत्रं प्रचक्रिरे११७। नारायणं पुरस्कृत्य वैकुंठमपराजितम्। ततो देवास्समेतास्ते तदोचुर्मधुसूदनम्११८। त्वं नः स्रष्टा च गोप्ता च भर्ता च जगतः प्रभो। त्वया सृष्टं जगत्सर्वं यच्चेंगं यच्च नेङ्गति११९। त्वया भूमिः पुरा नष्टा समुद्रात्पुष्करेक्षण। वाराहं रूपमास्थाय जगदर्थे समुद्धृता१२०। आदिदैत्यो महावीर्यो हिरण्यकशिपुः पुरा। नारसिंहं वपुः कृत्वा सूदितः पुरुषोत्तम१२१। अवध्यः सर्वभूतानां बलिश्चापि महासुरः। वामनं वपुरास्थाय त्रैलोक्याद्भ्रंशितस्त्वया१२२। असुरः सुमहेष्वासो जंभ इत्यभिविश्रुतः। यज्ञक्षोभकरः क्रूरस्त्वमरैर्विनिपातितः१२३। एवमादीनि कर्माणि येषां संख्या न विद्यते। अस्माकं भयभीतानां त्वं गतिर्मधुसूदन१२४। तस्मात्त्वां देवदेवेश लोकार्थं ज्ञापयामहे। रक्ष लोकांश्च देवांश्च शक्रं च महतो भयात्१२५। भवत्प्रसादाद्वर्तंते प्रजास्सर्वाश्चतुर्विधाः। स्वस्था भवंति मनुजा हव्यकव्यैर्दिवौकसः१२६। लोका ह्येवं प्रवर्तंते अन्योन्यं च समाश्रिताः। त्वत्प्रभावान्निरुद्विग्नास्त्वयैव परिरक्षिताः१२७। इदं च समनुप्राप्तं लोकानां भयमुत्तम्। जानीमो न च केनैते वध्यंते ब्राह्मणा निशि१२८। ब्राह्मणेषु च क्षीणेषु पृथिवी क्षयमेष्यति। त्वत्प्रसादान्महाबाहो लोकास्सर्वे जगत्पते१२९। विनाशं नाधिगच्छेयुस्त्वया वै परिरक्षिताः। विष्णु उवाच। विदितं मे सुरास्सर्वं प्रजायाः क्षयकारणम्१३०। भवतां चापि वक्ष्यामि शृणुध्वं विगतज्वराः। कालकेया इति ख्याता गणाः परमदारुणाः१३१। ते वृत्रं निहतं दृष्ट्वा सहस्राक्षेण धीमता। जीवितं परिरक्षन्तः प्रविष्टा वरुणालयम्१३२। ते प्रविश्योदधिं घोरं नानाग्राहसमाकुलम्। उत्सादनार्थं लोकस्य रात्रौ घ्नंति मुनीनिह१३३। न तु शक्याः क्षयं नेतुं समुद्रांतर्हिता हि ते। समुद्रस्य क्षये बुद्धिर्भवद्भिः परिचिंत्यताम्१३४। एतच्छ्रुत्वा वचो देवा विष्णुना समुदाहृतम्। परमेष्ठिनमासाद्य अगस्त्यस्याश्रमं ययुः१३५। तत्रापश्यन्महात्मानं वारुणं दीप्ततेजसम्। उपास्यमानमृषिभिर्द्देवैरिव पितामहम्१३६। तेभिगम्य महात्मानं मैत्रावरुणिमुत्तमम्। अप्रमत्तं तपोराशिं कर्मभिः स्वैरनुष्ठितैः१३७। देवा ऊचुः। नहुषेणाभितप्तानां लोकानां त्वं गतिः पुरा। भ्रंशितश्च सुरैश्वर्याल्लोकार्थं लोककंटकः१३८। क्रोधात्प्रवृद्धः स महान्भास्करस्य नगोत्तमः। वचस्तवानतिक्रामन्विन्ध्यः शैलो न वर्धते१३९। तमसाच्छादिते लोके मृत्युनाभ्यर्दिताः प्रजाः। त्वामेव नाथमागम्य निर्वृतिं परमां गताः१४०। अस्माकं भयभीतानां नित्यमेव भवान्गतिः। ततस्त्वद्य प्रयाचामस्त्वां वरं वरदो ह्यसि१४१। भीष्म उवाच। किमर्थं सहसा विंध्यः प्रवृद्धः क्रोधमूर्च्छितः। एतदिच्छाम्यहं श्रोतुं विस्तरेण महामुने१४२। पुलस्त्य उवाच। अद्रिराजं महाशैलं मेरुं कनकपर्वतम्। उदयेऽस्तमये भानुः प्रदक्षिणमवर्तत१४३। तं दृष्ट्वा तु तदा विंध्यः शैलः सूर्यमथाब्रवीत्। यथा हि मेरुर्भवता नित्यशः परिगम्यते१४४। प्रदक्षिणं च क्रियते मामेवं कुरु भास्कर। एवमुक्तस्ततः सूर्यः शैलेंद्रं प्रत्यभाषत१४५। नाहमात्मेच्छया शैलं करोम्येनं प्रदक्षिणम्। एष मार्गः प्रदिष्टो मे येनेदं निर्मितं जगत्१४६। एवमुक्तस्तदा क्रोधात्प्रवृद्धः सहसाचलः। सूर्याचंद्रमसोर्मार्गं रोद्धुमिच्छन्परंतप१४७। ततो हि देवाः सहितास्तु सर्वे सेंद्राः समागम्य महाद्रिराजम्। निवारयामासुरथोत्पतंतं न वै स तेषां वचनं चकार१४८। ततो हि जग्मुर्मुनिमाश्रमस्थं तपस्विनां धर्मवतां वरिष्ठम्। अगस्त्यमत्यद्भुतदीप्तवीर्यं तं चार्यमूचुः सहिताः सुरास्ते१४९। देवा ऊचुः। सूर्याचंद्रमसोर्मार्गं नक्षत्राणां गतिं तथा। शैलराडावृणोत्येष विंध्यः क्रोधवशानुगः१५० 1.19.150। तं निवारयितुं शक्तो नान्यः कश्चिन्मुनीश्वर। तच्छ्रुत्वा वचनं विप्रः सुराणां शैलमभ्यगात्१५१। सोभिगम्याब्रवीद्विंध्यं सादरं समुपस्थितम्। मार्गमिच्छाम्यहं दत्तं भवता पर्वतोत्तम१५२। दक्षिणामभिगंतास्मि दिशं कार्येण केनचित्। यावदागमनं मे स्यात्तावत्त्वं प्रतिपालय१५३। निवृत्ते मयि शैलेंद्र ततो वर्धस्व कामतः। पुलस्त्य उवाच। अद्यापि दक्षिणाद्देशाद्वारुणिर्न निवर्तते१५४। एतत्ते सर्वमाख्यातं यथा विन्ध्यो न वर्धते। अगस्त्यस्य प्रभावेण यन्मां त्वं परिपृच्छसि१५५। कालेयास्तु यथा राजन्सुरैः सर्वैर्निषूदिताः। अगस्त्यद्वारमासाद्य तन्मे निगदतः शृणु१५६। त्रिदशानां वचः श्रुत्वा मैत्रावरुणिरब्रवीत्। किमर्थं समुपायाता वरं मत्तः किमिच्छथ१५७। एवमुक्तास्तदा तेन देवास्तं मुनिमब्रुवन्। इच्छाम एकं वरमद्भुतं वयं पिबार्णवं देवमुने महात्मन्१५८। एवं त्वयेच्छेम कृते महर्षे महार्णवं पीयमानं समग्रम्। ततो विहन्याम च सानुबंधं कालेयसंज्ञं सुरविद्विषां बलम्१५९। त्रिदशानां वचः श्रुत्वा तथेति मुनिरब्रवीत्। करिष्ये भवतां कामं लोकानां सुखकारकम्१६०। एवमुक्त्वा ततोऽगच्छत्समुद्रं निधिमंभसाम्। तपःसिद्धैश्च मुनिभिः सार्धं देवैश्च सुव्रत१६१। मनुष्योरगगंधर्वा यक्षाः किंपुरुषास्तथा। अनुजग्मुर्महात्मानं द्रष्टुकामास्तदद्भुतम्१६२। ततोऽभ्यपश्यत्सहितः समुद्रं भीमनिःस्वनम्। नृत्यंतमिव चोर्मीभिर्वल्गंतमिव वायुना१६३। हसंतमिव फेनौघैः स्खलंतं कंदरेषु च। नानाग्राहसमाकीर्णं नानाद्विजगणैर्युतम्१६४। अगस्त्यसहिता देवाः सगंधर्वमहोरगाः। ऋषयश्च महाभागाः समासेदुर्महोदधिम्१६५। समुद्रं स समासाद्य वारुणिर्भगवानृषिः। उवाच सहितान्देवानृषींस्तांस्तु समागतान्१६६। पातुकामः समुद्रं च अगस्त्य ऋषिसत्तमः। एष लोकहितार्थाय पिबामि वरुणालयम्१६७। भवतां यदनुष्ठेयं तच्छीघ्रं संविधीयताम्। एतावदुक्त्वा वचनं मैत्रावरुणिरग्रतः१६८। समुद्रमपिबत्क्रुद्धस्सर्वलोकस्य पश्यतः। पीयमानं समुद्रं तु दृष्ट्वा देवाः सवासवाः१६९। विस्मयं परमं जग्मुस्स्तुतिभिश्चाप्यपूजयन्। त्वं नस्त्राता विधाता च लोकानां लोकभावनः। त्वत्प्रसादात्समुत्सेधमुपगच्छेत्समं जगत्१७०। संपूज्यमानस्त्रिदशैर्महात्मा गंधर्वमुख्येषु नदत्सु चैव। दिव्यैश्च पुष्पैरवकीर्यमाणो महार्णवं निःसलिलं चकार१७१। दृष्ट्वा कृतं निःसलिलं महार्णवं सुराः समस्ताः परमप्रहृष्टाः। प्रगृह्य दिव्यानि वरायुधानि तान्दानवान्जघ्नुरदीनसत्त्वाः१७२। ते वध्यमानास्त्रिदशैर्महात्मभिर्महाबलैर्वेगयुतैर्नदद्भिः। न सेहिरे वेगवतां महात्मनां वेगं तदा धारयितुं दिवौकसाम्१७३। ते वध्यमानास्त्रिदशैर्दानवा भीमनिःस्वनाः। चक्रुः सुतुमुलं युद्धं मुहूर्त्तमिव भारत१७४। ते पूर्वं तपसा दग्धा मुनिभिर्भावितात्मभिः। यतमानाः परं शक्त्या त्रिदशैर्विनिषूदिताः१७५। ते हेमनिष्काभरणाः कुंडलांगदधारिणः। निहता बह्वशोभंत पुष्पिता इव किंशुकाः१७६। हतशिष्टास्ततः केचित्कालेयदनुजोत्तमाः। विदार्य वसुधां देवीं पातालतलमाश्रिताः१७७। निहतान्दानवान्दृष्ट्वा त्रिदशा मुनिपुंगवम्। तुष्टुवुर्विविधैर्वाक्यैरिदं चैवाब्रुवन्वचः१७८। त्वत्प्रसादान्महाभाग लोकैः प्राप्तं महत्सुखम्। त्वत्तेजसा च निहताः कालेया भीमविक्रमाः१७९। पूरयस्व महाविप्र समुद्रं लोकभावनम्। यत्त्वया सलिलं पीतं तदस्मिन्पुनरुत्सृज१८०। एवमुक्तः प्रत्युवाच भगवान्मुनिपुंगवः। जीर्णं तद्धि मया तोयमुपायोन्यः प्रचिंत्यताम्१८१। पूरणार्थं समुद्रस्य भवद्भिर्यत्नमास्थितैः। एवं श्रुत्वा तु वचनं महर्षेर्भावितात्मनः१८२। विस्मिताश्च विषण्णाश्च बभूवुः सहितास्सुराः। परस्परमनुज्ञाप्य प्रणम्य मुनिपुंगवम्१८३। प्रजाः सर्वा महाराज विप्रा जग्मुर्यथागतम्। त्रिदशा विष्णुना सार्द्धमनुजग्मुः पितामहम्१८४। पूरणार्थं समुद्रस्य मंत्रयंतः परस्परम्। ऊचुः प्रांजलयः सर्वे सागरस्य हि पूरणम्१८५। तानुवाच समेतांस्तु ब्रह्मा लोकपितामहः। गच्छध्वं विबुधास्सर्वे यथाकामं यथेप्सितम्१८६। महता कालयोगेन प्रकृतिं यास्यतेऽर्णवः। ज्ञातींस्तु कारणं कृत्वा महाराजो भगीरथः१८७। गंगौघेन समुद्रं च पुनः संपूरयिष्यति। एवं ते ब्रह्मणा देवाः प्रेषिता ऋषिसत्तमाः१८८। उवाच भगवांस्तुष्टस्त्वगस्त्यमृषिसत्तमम्। देवकार्यं तु भवता दानवानां विनाशनम्१८९। यतस्संतारिता देवास्तेन तुष्टोस्मि वै मुने। अभिप्रेतो वरो यस्ते याचयस्व ददामि तम्१९०। एवमुक्तस्तदागस्त्यः प्रणिपातपुरःसरम्। इहस्थेन मया देव देवकार्यमिदं कृतम्१९१। सर्वाश्रमाणां प्रवरो भवत्वेष ममाश्रमः। त्वया चोक्तस्तु भगवन्भविता नात्र संशयः१९२। ब्रह्मोवाच। यात्रां तु पुष्करे कृत्वा इहागत्य नरास्तु ये। इह कुंडेषु ये स्नानं तर्पणं पितृदेवयोः१९३। अर्चनं चैव देवेषु सर्वमक्षयकारकम्। अर्घ्यं चोच्चावचं गृह्य शष्कुलापूपकांस्ततः१९४। दास्यंति द्विजमुख्येभ्यस्तेषां वासस्त्रिविष्टपे। श्राद्धेन पितरस्तृप्ता यावदाभूतसंप्लवम्१९५। कंदमूलफलैर्वापि तर्पयिष्यति यो मुनिम्। सप्तर्षिस्थानमासाद्य मोदते शास्वतीः समाः१९६। यज्ञपर्वतमारूढो दृष्ट्वा गंगाविनिर्गमम्। उदङ्मुखी देवनदी निर्गता पुष्करं प्रति१९७। अत्राभिषेकं यः कुर्यात्पितृदेवार्चने रतः। अश्वमेधफलं तस्य भवत्येव न संशयः१९८। यस्त्वेकं भोजयेद्विप्रं कोटिर्भवति भोजिता। अक्षयं त्वन्नपानं च अत्र दत्तं मुनीश्वर१९९। यो यमिच्छति कामं तु सर्वं तस्य भविष्यति। न वियोनिं व्रजत्यत्र स्नातमात्रो नरो भुवि२०० 1.19.200। स्थानानां परमं स्थानं तीर्थानां तीर्थमुत्तमम्। मया दत्तं मुनिश्रेष्ठ भविष्यति न संशयः२०१। जन्मप्रभृति यत्पापं स्त्रिया वा पुरुषस्य वा। अत्रैव स्नातमात्रस्य सर्वमेतत्प्रणश्यति२०२। एवमुक्त्वा तु भगवान्ब्रह्मा लोकपितामहः। जगामामंत्र्य स मुनिमगस्त्यं मुनिसत्तमम्२०३। अगस्त्योपि स्थितस्तत्र आश्रमे स्वे परंतप। अगस्त्यस्याश्रमोत्पत्तिरेषा ते परिकीर्तिता२०४। सप्तर्षीणामाश्रमांश्च कीर्त्तयिष्ये कुरूद्वह। अत्रिश्चैव वसिष्ठोथ पुलस्त्यः पुलहः क्रतुः२०५। अंगिरा गौतमश्चैव सुमतिः सुमुखस्तथा। विश्वामित्रः स्थूलशिराः संवर्तश्च प्रतर्दनः२०६। रैभ्यो बृहस्पतिश्चैव च्यवनः कश्यपो भृगुः। दुर्वासा जमदग्निश्च मार्कण्डेयोथ गालवः२०७। उशनाथ भरद्वाजो यवक्रीतस्तथा मुनिः। स्थूलाक्षः सकलाक्षश्च कण्वो मेधातिथिः कृतः२०८। नारदः पर्वतश्चैव स्वगंधी च्यवनो द्विजः। तृणाम्बु शबलो धौम्यः शतानंदो कृतव्रणः२०९। जमदग्निस्तथा रामो ह्यष्टकश्चैवमादयः। कृष्णद्वैपायनश्चैव पुत्रशिष्यैः समन्वितः२१०। एते तु पुष्करं प्राप्य सप्तर्षीणामथाश्रमे। वेष्टिता नियमैश्चापि दयायुक्तास्तपस्विनः२११। आनृशंस्यं जयो धैर्यं तपः सत्यं क्षमार्जवम्। दया दानं जपश्चैव सर्वेषां तत्प्रतिष्ठितं२१२। इह यत्क्रियते कर्म तत्परत्रोपभुज्यते। ज्ञात्वा तदित्त्थं मुनयः परमार्थपरायणाः२१३। न तत्र नास्तिका यांति न स्तेना नाजितेंद्रियाः। न नृशंसा न पिशुना न कृतघ्ना न मानिनः२१४। सत्य तेजस्विनः शूरा दयावंतः क्षमापराः। यज्वानो यज्ञशीलाश्च निरीहा निरुपद्रवाः२१५। निर्ममा निरहंकारास्तत्र गच्छंति पुष्करे। न रोगो न जरामृत्युर्भवितात्र महात्मनां२१६। न तत्र मूढा विशंति पुरुषा विषयात्मकाः। कामलोभमदद्रोह क्रोधमोहैरुपद्रुताः२१७। तुल्य मानापमानाश्च निर्द्वंद्वास्संयतेंद्रियाः। ध्यानयोगपराश्चैव ते तु गच्छंति पुष्करं२१८। आश्रमेषु यथोक्तेषु यथोक्तं वै द्विजातयः। ये वर्तंते यमं त्रातुं तेषां लोका महोदयाः२१९। ये न हिंसंति भूतानि कर्मणा मनसा गिरा। अनृशंसतराः संतः सर्वदा च प्रियंवदाः२२०। अग्निहोत्ररता नित्यं नित्यं चातिथिपूजकाः। नित्यं स्वाध्यायवंतश्च नित्यं स्नानपरायणाः२२१। मातृवत्स्वसृवच्चैव तथा दुहितृवच्च ह। परदारान्प्रपश्यंति सततं विगतस्पृहाः२२२। येधिक्षिप्ता न कुप्यंति न हिंसंति च हिंसिताः। समदुःखसुखाः संतो महात्मानो जितेंद्रियाः२२३। ते हि सर्वे प्रपश्यंति पुरा चेरुर्महीमिमां। समाधिना चिंतयंतो ब्रह्मलोकं सनातनं२२४। अथाभवदनावृष्टिः कदाचिन्महती तदा। कृच्छ्रप्रायो ह्यभूत्तत्र सर्वलोकः क्षुधार्दितः२२५। ततो निरन्ने लोकेस्मिंश्चात्मानं ते परीप्सवः। मृतं कुमारमादाय कृच्छ्रप्रायास्तदापचन्२२६। अथ पर्यचरत्तत्र क्लिश्यमानान्हि तानृषीन्। दृष्ट्वा राजा विषादार्त्तः प्रोवाचेदं वचस्तदा२२७। राजोवाच। प्रतिग्रहो ब्राह्मणानां दृष्टा वृत्तिरनिंदिता। तस्मात्प्रतिग्रहान्मत्तो गृह्णीध्वं मुनिसत्तमाः२२८। वरान्ग्रामान्व्रीहियवान्रसान्रत्नानि कांचनं। गाश्च धेनूश्च तत्सर्वं मा मांसं पचत द्विजाः२२९। ऋषय ऊचुः। राजन्प्रतिग्रहो घोरो मध्वास्वादो विषोपमः। तज्जानतां नः कस्मात्त्वं कुरुषे सम्प्रलोभनं२३०। दशसूना समश्चक्री दशचक्रिसमो ध्वजी। दशध्वजिसमा वेश्या दशवेश्यासमो नृपः२३१। दशसूना सहस्राणि यो वाहयति शौंडिकः। तेन तुल्यस्ततो राजा घोरस्तस्य प्रतिग्रहः२३२। यो राज्ञः प्रतिगृह्णाति ब्राह्मणो लोभमोहितः। तामिस्रादिषु घोरेषु नरकेषु स पच्यते२३३। तद्गच्छ कुशलं तेस्तु सह दानेन पार्थिव। अन्येषां दीयतामेतदित्युक्त्वा ते वनं ययुः२३४। अथ राज्ञःसमादेशात्तत्र गत्वाथ मंत्रिणः। उदुंबराणि व्यकिरन्हेमगर्भाणि भूतले२३५। ततो ह्यन्नं विचिन्वंतो गृह्णंश्चोदुंबराण्यपि। गुरूणि हि विदित्वा तु न ग्राह्याण्यत्रिरब्रवीत्२३६। अत्रिरुवाच। नास्महे मूढविज्ञाना नास्महे मंदबुद्धयः। हैमानीमानि जानीमः प्रतिबुद्धाः स्म ज्ञानिनः२३७। इहैवेदं वसुप्रीत्यै प्रेत्य वैकुंठितोदयं। तस्मान्न ग्राह्यमेवैतत्सुखमानंत्यमिच्छता२३८। शतेनगुणितं निष्कं सहस्रेण समन्वितम्। यश्चान्यतः प्रतीच्छेत्स पापिष्टां लभते गतिम्२३९। यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः। नूनं नैकस्य पर्याप्तमिति मत्वा शमं व्रजेत्२४०। वसिष्ठ उवाच। तपसां संचयो यस्य द्रव्याणां यस्य संचयः। तपःसंचय एवेह विशिष्टो धनसंचयात्२४१। त्यजतः संचयान्सर्वान्यांति नाशमुपद्रवाः। नहि संचयवान्कश्चिद्दृश्यते निरुपद्रवः२४२। यथायथा न गृह्णाति ब्राह्मणोऽसत्प्रतिग्रहम्। तथा तस्य हि संतोषाद्ब्राह्मं तेजो विवर्द्धते२४३। अकिंचनत्वं राज्यं च तुलया समतोलयत्। अकिंचनत्वमधिकं राज्यादपि हितात्मनः२४४। कश्यप उवाच। अनर्थो ब्राह्मणस्यैष यस्त्वर्थनिचयो महान्२४५। अर्थैश्वर्यविमूढो हि श्रेयसो भ्रश्यते द्विजः। अर्थसंपद्विमोहाय विमोहो नरकाय च२४६। तस्मादर्थमनर्थाख्यं श्रेयोर्थी दूरतस्त्यजेत्। यस्य धर्मार्थमर्थेहा तस्यानीहा गरीयसी२४७। प्रक्षालनाद्धि पंकस्य दूरादस्पर्शनं वरं। योर्थेन साध्यते धर्मः क्षयिष्णुः स प्रकीर्तितः२४८। यः परार्थे परित्यागः सोक्षयो मुक्तिलक्षणः। भरद्वाज उवाच। जीर्यंति जीर्यतः केशा दंता जीर्यंति जीर्यतः२४९। धनाशा जीविताशा च जीर्यतोऽपि न जीर्यति। चक्षुः श्रोत्रे च जीर्येते तृष्णैका निरुपद्रवा२५० 1.19.250। सूच्या सूत्रं यथा वस्त्रे समानयति सूचकः। तद्वत्संसारसूत्रं हि तृष्णासूच्योपनीयते२५१। यथा शृंगं रुरोः काये वर्द्धमाने च वर्द्धते। अनंतपारा दुष्पूरा तृष्णा दुःखशतावहा२५२। अधर्मबहुला चैव तस्मात्तां परिवर्जयेत्। गौतम उवाच। संतुष्टः को न शक्नोति फलैश्चाप्यतिवर्तितुम्२५३। लुब्धइंद्रियलौल्येन संकटान्यवगाहते। सर्वत्र संपदस्तस्य संतुष्टं यस्य मानसं२५४। उपानद्गूढपादस्य तस्य चर्मावृतेव भूः। संतोषामृततृप्तानां यत्सुखं शांतचेतसां२५५। कुतस्तद्धनलुब्धानामितश्चेतश्च धावताम्। असंतोषः परं दुःखं संतोषः परमं सुखम्२५६। सुखार्थी पुरुषस्तस्मात्संतुष्टः संततं भवेत्। विश्वामित्र उवाच। कामं कामयमानस्य यदि कामः समृद्ध्यति२५७। अथैनमपरः कामो भूयो विध्यति बाणवत्। न जातुकामः कामानामुपभोगेन शाम्यति२५८। हविषा कृष्णवर्त्मेव भूय एवाभिवर्द्धते। कामानभिलषन्मोहान्न नरः सुखमेधते२५९। श्येनालयतरुच्छायां व्रजन्निव कपिंजलः। चतुस्सागरपर्यन्तां यो भुंक्ते पृथिवीमिमाम्२६०। तुल्याश्मकाञ्चनोयश्च सकृतार्थो न पार्थिवः। जमदग्निरुवाच। प्रतिग्रहसमर्थोपि नादत्ते यः प्रतिग्रहम्२६१। ये लोका दानशीलानां स तानाप्नोति शाश्वतान्। योर्थानिच्छेन्नृपाद्विप्रः शोचितव्यो महर्षिभिः२६२। न स पश्यति मूढात्मा नरके यातनाभयम्। प्रतिग्रहसमर्थोपि न प्रसज्येत्प्रतिग्रहे२६३। प्रतिग्रहेण विप्राणां ब्राह्मं तेजः प्रशाम्यति। प्रतिग्रहसमर्थानां निवृत्तानां प्रतिग्रहात्२६४। य एव ददतां लोकास्त एवाप्रतिगृह्णताम्। अरुन्धत्युवाच। बिसतंतुर्यथानित्यमंभस्थस्सततं विशेत्२६५। तृष्णा चैवमनाद्यंता तथा देहगता सदा। या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः२६६। योसौ प्राणांतिको रोगस्तां तृष्णां त्यजतः सुखं। चांडाल उवाच। उग्रादितो भयाद्यस्माद्बिभ्यती मे महेश्वराः२६७। बलीयसो दुर्बलवत्तस्माच्चैव बिभेम्यहम्। पशुसख उवाच। यदाचरंति विद्वांसः सदा धर्मपरायणाः२६८। तदेव विदुषा कार्यमात्मनो हितमिच्छता। इत्युक्त्वा हेमगर्भाणि त्यक्त्वा तानि फलानि वै२६९। ऋषयो जग्मुरन्यत्र सर्व एव दृढव्रताः। ततस्ते विचरंतो वै मध्यमं पुष्करं गताः२७०। ददृशुः सहसा प्राप्तं परिव्राजं शुनःसखं। तेनेह सहितास्तत्र गत्वा किंचिद्वनांतरं२७१। सरः परमपश्यंत वृतं पद्मैर्जलाशयम्। निविष्टाः सरसस्तीरे चिंतयंतो गतिं शुभाम्२७२। शुनःसखो मुनीन्सर्वानुवाच क्षुधितांस्तदा। सर्वे वदंतु सहिताः कीदृशी क्षुत्प्रवेदना२७३। तमूचुः सहितास्ते तु परिव्राजं शुनःसखं। ऋषय ऊचुः। शक्तिखड्गगदाभिश्च चक्रतोमरसायकैः२७४। बाधिते वेदना या तु क्षुधया सापि निर्जिता। श्वासकुष्ठक्षयाष्ठीली ज्वरापस्मार शूलकैः२७५। व्याधिभिर्जनिता सापि क्षुधाया नाधिका भवेत्। हिरण्यांगदकेयूरमकुटोज्ज्वलकुंडलाः२७६। क्षुधायां न विराजंते तत्र ये संस्थिता नराः। यथा भूमिगतं तोयं रविरश्मिर्विकर्षति२७७। तद्वच्छरीरजा नाड्यः शोष्यंते जठराग्निना। न शृणोति न चाघ्राति चक्षुषा नैव पश्यति२७८। दह्यते क्षीयते मूढः शुष्यते क्षुधयार्दितः। न पूर्वां दक्षिणां चापि पश्चिमां नोत्तरामपि२७९। न चाधो नैव चोर्द्ध्वं च क्षुधाविष्टो हि विंदति। मूकत्वं बधिरत्वं च जडत्वमथ पंगुता२८०। भैरवत्वममर्यादं क्षुधायां संप्रवर्द्धते। जनकं जननीं पुत्रान्भार्यां दुहितरं तथा२८१। भ्रातरं स्वजनं वापि त्यजति क्षुधयार्दितः। न पितॄन्पूजयेत्सम्यक्देवं चापि गुरुं तथा२८२। ऋषीनुपगतांश्चापि क्षुधाविष्टो न विंदति। एवमन्नविहीनस्य भवंत्येतानि देहिनां२८३। तदेवं संप्रयच्छेत अन्नं श्रद्धासमन्वितः। ब्रह्मभूतस्ततः सोथ ब्रह्मणा सह मोदते२८४। सुसंस्कृतं च योप्यन्नं दद्यादहरहर्द्विजे। यः पठेदन्नदानं तु श्राद्धे चैव विशेषतः२८५। एकाग्रमानसो भूत्वा अमावस्येंदुसंक्षये। भूतोपघातसंपूर्णे श्राद्धे श्रावयते सदा२८६। पितरस्तस्य तुष्यंति यावज्जीवं न संशयः। देवद्विजसमीपस्थोन्नस्यदाता विमुच्यते२८७। प्रबुद्धो वा प्रमत्तो वा प्रसंगादागतोपि वा। भक्त्या विरहितो वापि शृण्वन्पापाद्विमुच्यते२८८। दानेन संयुता विप्राः सुखिनो धर्मभागिनः। यमो दमो वै नियमः प्रोक्तस्तत्वार्थदर्शिभिः२८९। ब्राह्मणानां विशेषेण दमो धर्मः सनातनः। दमस्तेजो वर्द्धयति पवित्रो दम उत्तमः२९०। विपाप्मा चैव तेजस्वी पुरुषो दमतो भवेत्। ये केचिन्नियमा लोके ये च धर्माश्शुभान्वयाः २९१। सर्वयज्ञफलं चापि दमस्तेभ्यो विशिष्यते। तपो यज्ञस्तथा दानं दमादेव प्रवर्तते२९२। किमरण्येत्वदांतस्य दांतस्यापि किमाश्रमे। यत्रयत्र वसेद्दांतस्तदरण्यं महाश्रमः२९३। शीलवृत्तसमेतस्य निगृहीतेंद्रियस्य च। आर्जवे वर्तमानस्य आश्रमैः किं प्रयोजनम्२९४। वनेपि दोषाः प्रभवंति रागिणां गृहेपि पंचेंद्रियनिग्रहस्तपः। अकुत्सिते कर्मणि यः प्रवर्तते निवृत्तरागस्य गृहं तपोवनम्२९५। सुकर्मधर्मार्जितजीवितानां सदा च संतुष्य गृहे रतानाम्। जितेंद्रियाणामतिथिप्रियाणां गृहेपि धर्मो नियमस्थितानाम् २९६। न शब्दशास्त्रे निरतस्य मोक्षो न वर्णसंगे निरतस्य चैव। न भोजनाच्छादन तत्परस्य न लोकवृत्तग्रहणेरतस्य २९७। एकांतशीलस्य दृढव्रतस्य सर्वेन्द्रियप्रीतिनिवर्तकस्य। अध्यात्मयोगे गतमानसस्य मोक्षो ध्रुवं नित्यमहिंसकस्य२९८। सुखं च दांतः स्वपिति सुखेन प्रतिबुध्यते। समः सर्वेषु भूतेषु मनो यस्य प्रबुध्यते २९९। न रथेन सुखं याति न हयेन न दंतिना। यथात्मना विनीतेन सुखं याति महापथे ३०० 1.19.300। न तु कुर्याद्धरिः स्पृष्टः सर्पो वाप्यतिरोषितः। अरिर्वा नित्यसंक्रुद्धो यथात्मा दमवर्जितः३०१। न यमं यममित्याहुरात्मा वै यम उच्यते। आत्मा वै यमितो येन स यमस्तु विशिष्यते३०२। यमो यम इति प्रोक्तो वृथा तूद्विजते जनः। आत्मा वै यमितो येन यमस्तस्य करोति किम्३०३। क्रव्यादेभ्यश्च भूतेभ्योऽदान्तेभ्यश्च सदा भयम्। तेषां विप्रतिषेधार्थं दंडः सृष्टः स्वयंभुवा ३०४। दंडो रक्षति भूतानि दंडः पालयते प्रजाः। निवारयति पापिष्ठान्दंडो दुर्जय एव वा ३०५। श्यामो युवा लोहिताक्षः सर्वभूतभयावहः। दंडः शास्ता मनुष्याणां यस्मिन्धर्मः प्रतिष्ठितः३०६। अथाश्रमेषु सर्वेषु दम एवोत्तमं व्रतम्। तानि लिंगानि वक्ष्यामि यैर्दांत इति कीर्त्यते३०७। अकार्पण्यमपारुष्यं संतोषः सुविधानता। अनसूया गुरोः पूजा दया भूतेष्वपैशुनम्३०८। षड्भिरेष दमः प्रोक्त ऋषिभिः शांतबुद्धिभिः। दयाधीनौ धर्ममोक्षौ तथा स्वर्गश्च पार्थिव३०९। अपमाने न कुप्येत संमाने न प्रहृष्यति। समदुःखसुखो धीरः स शांत इति कीर्त्यते३१०। शेते सुखं हि शांतस्तु सुखं हि प्रतिबुध्यते। श्रेयस्तरमतस्तिष्ठेदवमन्ता विनश्यति३११। अपमानितस्तु न ध्यायेत्तस्य पापं कदाचन। स्वधर्ममपि चावेक्ष्य परधर्मं न दूषयेत्३१२। आत्मानमपि जानीयात्परं दोषैस्तु नाक्षिपेत्। मंत्रैर्हीनं क्रियाभिर्वा जन्मनाप्यथवा पुनः३१३। दमश्छादयते सर्वं हीनमंगं पटो यथा। अधीयते निरर्थन्ते नाभिजानंति ये दमम्३१४। श्रुतस्य हि दमो मूलं दमो धर्मः सनातनः। यो ह्यात्मनस्तुलयते सुवर्णं तुलया दमम्३१५। स तेन धृतिमान्ख्यातो न तु द्रव्येण मोहितः। व्रतानामपि सर्वेषां दम एव परायणम्३१६। यद्यधीते षडंगानि वेदतत्त्वार्थविद्द्विजः। दमेन तु विहीनश्च पूज्यत्वं नेह गच्छति३१७। दमेनहीनं न पुनंति वेदा यद्यप्यधीताः सह षड्भिरंगैः। सांख्यं च योगश्च कुलं च जन्म तीर्थाभिषेकश्च निरर्थकानि३१८। अमृतस्येव तृप्येत अपमानस्य योगवित्। विषवच्च जुगुप्सेत संमानस्य सदा द्विजः१९। अपमानात्तपोवृद्धिः संमानाच्च तपःक्षयः। अर्चितः पूजितो विप्रो दुग्धा गौरिव गच्छति३२०। पुनराप्यायते धेनुः सतृणैः सलिलैर्यथा। एवं जपैश्च होमैश्च पुनराप्यायते द्विजः३२१। आक्रोशकसमो लोके सुहृदन्यो न विद्यते। यस्तु दुष्कृतमादाय सुकृतं स्वं प्रयच्छति३२२। आक्रोशमानान्नाक्रोशेन्मन्युं स्वं विनिवर्तयेत्। सन्नियम्य तदात्मानममृतेनाभिषिंचति३२३। कपालं वृक्षमूलानि कुचेलमसहायता। अनपेक्षा ब्रह्मचर्यं नयन्ति परमां गतिम्३२४। कामक्रोधौ विनिर्जित्य किमरण्ये करिष्यति। अभ्यासेन तु वै शास्त्रं कुलं शीलेन धार्यते३२५। गुणैर्मन्त्रा विधार्यन्ते क्रोधस्सत्त्वेन धार्यते। यस्तु क्रोधं समुत्पन्नं संधारयति चात्मनः३२६। अक्रोधेन जयेद्वीरः कस्तेन सदृशो भुवि। यस्तु क्रोधं समुत्पन्नं संतं संयम्य तिष्ठति३२७। तं सत्सारतमम्मन्ये नास्मिन्सीदति यः पुमान्। एष पैतामहो गुह्यो ब्रह्मराशिस्सनातनः३२८। धर्मस्य नियमो यो हि मया ते कथितो भृशम्। अन्ये च यज्वनां लोका अन्ये चापि तपस्विनां३२९। अन्ये दमवतां लोकास्ते वै परमपूजिताः। एकः क्षमावतां दोषो द्वितीयो नोपपद्यते३३०। यदिदं क्षमया युक्तमशक्तम्मन्यते जनः। न चैष दोषो मंतव्यः क्षमा प्रज्ञावतां बलम्३३१। प्रशमं योभिजानाति इष्टापूर्तं महीयते। यत्क्रोधयुक्तो जपति जुहोति च यदर्चति३३२। सर्वं क्षरति तत्तस्य भिन्नकुंभादिवोदकम्। दमाध्यायमिमं पुण्यं प्रातरुत्थाय यः पठेत्३३३। स धर्मनावमारुह्य दुर्गाण्यति तरिष्यति। दमाध्यायमिमं पुण्यं सततं श्रावयेदिद्वजः३३४। स ब्रह्मलोकमाप्नोति तस्मान्न च्यवते पुनः। श्रूयतां धर्मसर्वस्वं श्रुत्वा चैतत्प्रधार्यताम्३३५। आत्मनः प्रतिकूलानि परेषां न समाचरेत्। मातृवत्परदारांश्च परद्रव्याणि लोष्ठवत्३३६। आत्मवत्सर्वभूतानि यः पश्यति स पश्यति। पचनं वैश्वदेवार्थे परार्थे यच्च जीवितम्३३७। एतद्भवेच्च सर्वस्वं धातूनामिव कांचनम्। सर्वभूतहितं राजन्नधीत्यामृतमश्नुते३३८। एवं वै धर्मसर्वस्वमुक्त्वा ते तु शुनःसखम्। तेनैव सहिताः सर्वे निविष्टास्सरसस्तटे३३९। सरोपश्यन्सुविस्तीर्णं पद्मोत्पलजलावृतम्। तत्रावतारं कृत्वा ते बिसानि च कलापशः३४०। तीरे निक्षिप्य सरसश्चक्रुः पुण्यां जलक्रियाम्। अथोत्तीर्य जलात्तस्मात्ते समेत्य परस्परम्३४१। बिसान्येतान्यपश्यंत इदं वचनमब्रुवन्। ऋषय ऊचुः। केन क्षुधाभितप्तानामस्माकं पापकर्मणाम्३४२। नृशंसेनापनीतानि बिसान्याहारकांक्षिणा। ते शंकमानास्त्वन्योन्यं पर्यपृच्छन्द्विजोत्तमाः३४३। चक्रुश्च निश्चयं सर्वे शपथं प्रति पार्थिव। कश्यप उवाच। सर्वत्र सर्वं हरतु न्यासलोपं करोतु च३४४। कूटसाक्षित्वमभ्येतु बिसस्तैन्यं करोति यः। दंभेन धर्मं चरतु राजानं चोपसेवताम्३४५। मधुमांसं समश्नातु बिसस्तैन्यं करोति यः। अनृतं भाषतु सदा विषयांश्चोपसेवतु३४६। ददातु कन्यां शुल्केन बिसस्तैन्यं करोति यः। वसिष्ठ उवाच। अनृतौ मैथुनं यातु दिवास्वप्नं निषेवतु३४७। अन्योन्यातिथितामेतु बिसस्तैन्यं करोति यः। एककूपे वसेद्ग्रामे ब्राह्मणो वृषलीपतिः३४८। तस्य सालोक्यतां यातु बिसस्तैन्यं करोति यः। भरद्वाज उवाच। नृशंसस्सोऽस्तु सर्वेषु समृध्या चाप्यहंकृतः३४९। मत्सरी पिशुनश्चैव बिसस्तैन्यं करोति यः। प्रत्याक्रोशत्ववाक्रुष्टस्ताडयत्वन्यताडितः३५० 1.19.350। विक्रीणातु रसांश्चैव बिसस्तैन्यं करोति यः। गौतम उवाच। अतिथिं त्वागतं प्राप्य पाकभेदं करोतु सः३५१। शूद्रान्नं च सदाश्नातु बिसस्तैन्यं करोति यः। दत्वा दानं कीर्तयतु परभार्यासु तुष्यतु३५२। एकाकीमिष्टमश्नीयाद्बिसस्तैन्यं करोति यः। विश्वामित्र उवाच। नित्यकामपरः सोस्तु दिवसे चैव मैथुनी३५३। नित्यं तु पातकी चैव बिसस्तैन्यं करोति यः। परापवादं वदतु परदारांश्च सेवतु३५४। परनिंदारतश्चास्तु बिसस्तैन्यं करोति यः। मातरं पितरं चैव सोवमन्यतु दुर्मतिः३५५। समातर्यन्यबुद्धिस्याद् बिसस्तैन्यं करोति यः। परपाकं सदाश्नातु परनारीं च सेवतु३५६। वेदविक्रयकृच्चास्तु बिसस्तैन्यं करोति यः। जमदग्निरुवाच। परस्य यातु प्रेष्यत्वं स तु जन्मनि जन्मनि३५७। सर्वधर्मक्रियाहीनो बिसस्तैन्यं करोति यः। शुनःसख उवाच। न्यायेन वेदानध्येतु गृहस्थोस्तु प्रियातिथिः३५८। सत्यं वदतु वाजस्रं बिसस्तैन्यं करोति यः। अग्निं जुहोतु विधिवद्यज्ञं यजतु नित्यशः३५९। ब्रह्मणस्सदनं यातु बिसस्तैन्यं करोति यः। ऋषय ऊचुः। इष्टमेव द्विजातीनां यदिदं शपथीकृतं३६०। त्वया कृतं बिसस्तैन्यं सर्वेषां नः शुनःसख। शुनःसख उवाच। मया ह्यंतर्हितान्यासन्बिसानीमानि वो द्विजाः३६१। धर्मं च श्रोतुकामेन जानीध्वं मां च वासवम्। अलोभादक्षयालोका जिता वो मुनिसत्तमाः३६२। विमानमधितिष्ठध्वं गच्छामस्त्रिदशालयम्। ततो महर्षयस्ते तु विज्ञायाथ पुरंदरम्३६३। ऊचुः पुरंदरं चेदं वाक्यं वाक्यविशारदाः। इहागत्य नरो यस्तु मध्यमं पुष्करं विशेत्३६४। त्रिरात्रोपोषितो भूत्वा लभेदावश्यकं फलम्। द्वादशवार्षिकीदीक्षा स्मृता यातु वनौकसां३६५। तस्याः फलं समग्रं च लभेदिह न संशयः। नासौ दुर्गतिमाप्नोति स्वगणैः सह मोदते३६६। विरिञ्चिस्थानमासाद्य तिष्ठेद्वै ब्रह्मणो दिनम्। पुलस्त्य उवाच। इंद्रेण सह संप्रीतास्तदा जग्मुस्त्रिविष्टपम्३६७। एवं विलोभ्यमानास्ते लोभैर्बहुविधैरिह। नैव लोभं तथा चक्रुस्तेन जग्मुस्त्रिविष्टपम्३६८। इदं यः शृणुयान्नित्यमृषीणां चरितं शुभम्। विमुक्तः सर्वपापेभ्यः स्वर्गलोके महीयते३६९।

bhīṣma uvāca| puṣkarasya ca naṃdāyāḥ śrutaṃ māhātmyamuttamaṃ| ṛṣikoṭiryadāyātā puṣkare mukhadarśanāt1| sarvaiḥ surūpatā labdhā sarvametanmayā śrutaṃ| yajñopavītairbhaktāni yāni tāni vadasva me2| kathaṃ tīrthavibhāgastu kṛtastaissu mahātmabhiḥ| āśrame yāni tīrthāni kṛtānyapi maharṣibhiḥ3| padanyāsaḥ kṛtaḥ pūrvaṃ viṣṇunā yajñaparvate| nāgaistatra paṃcatīrthaṃ kṛtaṃ taistu mahāviṣaiḥ4| piṃḍapradānavāpī ca kena pūrvaṃ vinirmitā| udaṅmukhī bhūmigatā kathaṃ gaṃgāsarasvatī5| brāhmaṇairvedavidvadbhiḥ kathaṃ yātrā tripuṣkare| kartavyā yatphalaṃ tasyā jāyate tadvadasva me6| pulastya uvāca| praśnabhāro mahāneṣa bhavatā parikalpitaḥ| tadekāgramanā bhūtvā śṛṇu tīrtha mahāphalaṃ7| yasya hastau ca pādau ca manaścaiva susaṃyataṃ| vidyātapaśca kīrtiśca sa tīrthaphalamaśnute8| pratigrahādupāvṛttaḥ saṃtuṣṭo yenakena cit| ahaṃkāranivṛttaśca sa tīrthaphalamaśnute9| akrodhanaśca rājeṃdra satyaśīlo dṛḍhavrataḥ| ātmopamaśca bhūteṣu sa tīrthaphalamaśnute10| ṛṣīṇāṃ paramaṃ guhyamidaṃ bharatasattama| pūrvaṃ yatra mahārāja satre paitāmahe tathā11| yatīnāmugratapasāṃ yeṣāṃ koṭiḥ samāgatā| mukhadarśanamāśritya sthitāste jyeṣṭhapuṣkare12| surūpatāṃ parāṃ labdhvā prītāste munisattamāḥ| harṣeṇa mahatāviṣṭā brahmadarśanakāṃkṣiṇaḥ13| yajñopavītaiste bhūmiṃ māpya sarve caturddiśaṃ| kṛtvā tīrthaṃ vibhāgaṃ ca sthitā bhaktiparāyaṇāḥ14| āsannaśca tatasteṣāṃ tadā tuṣṭaḥ pitāmahaḥ| koṭiṃ kṛtvā tadā teṣāṃ mānaṃ dṛṣṭvā manīṣiṇāṃ15| adyaprabhṛti yuṣmākaṃ dharmavṛddhirbhaviṣyati| ihāgatya naro yo vai yadaṃgaṃ prathamaṃ jale16| plāvaviṣyati rūpārthaṃ rūpitā tīrthakāritā| bhaviṣyati na saṃdeho yojanāyatamaṃḍale17| ardhayojanavistāraṃ dīrghaṃ sārdhaṃ hi yojanam| etatpramāṇaṃ tīrthasya ṛṣikoṭipravarttitam18| gamanādeva rājeṃdra puṣkarasya tvariṃdama| rājasūyāśvamedhābhyāṃ phalamāpnoti mānavaḥ19| sarasvatī mahāpuṇyā praviṣṭā jyeṣṭhapuṣkare| tatrabrahmādayo devā ṛṣayaḥ siddhacāraṇāḥ20| abhigacchaṃti rājeṃdra caitraśukla caturdaśīṃ| tatrābhiṣekaṃ kurvīta pitṛdevārcane rataḥ21| gomedhaṃ ca tadāpnoti kulaṃ caiva samuddharet| evaṃ tīrthavibhāgastu kṛtastaistu maharṣibhiḥ22| pitṝndevāṃśca santarpya viṣṇuloke mahīyate| tatra snātvā bhavenmartyo vimalaścandramā yathā23| brahmalokamavāpnoti gatiṃ ca paramāṃ vrajet| nṛloke devadevasya tīrthaṃ trailokyaviśrutam24| puṣkaraṃ nāma vikhyātaṃ mahāpātakanāśanam| daśakoṭisahasrāṇi tīrthānāṃ vai mahīpate25| sānnidhyaṃ puṣkare yeṣāṃ trisandhyaṃ kulanandana| ādityā vasavo rudrāssādhyāśca sa marudgaṇāḥ26| gandharvāpsarasaścaiva nityaṃ sannihitā vibhoḥ| yatra devāstapastaptvā daityā brahmarṣayastathā27| divya yogā mahārāja puṇyena mahatānvitāḥ| manasāpyabhikāmasya puṣkarāṇi manasvinaḥ28| pūyante sarvapāpāni nākapṛṣṭhe sa modate| tasmiṃstīrthe mahārāja nityameva pitāmahaḥ29| uvāsa paramaprīto devadānavasammataḥ| puṣkareṣu mahārāja devāssarṣipurogamāḥ30| siddhiṃ ca samanuprāptāḥ puṇyena mahatānvitāḥ| tatrābhiṣekaṃ yaḥ kuryātpitṛdevārcane rataḥ31| aśvamedhāddaśaguṇaṃ pravadaṃti manīṣiṇaḥ| apyekaṃ bhojayedvipraṃ puṣkarāraṇyamāśritaḥ32| annena tena saṃprītā koṭirbhavati pūjitā| tenāsau karmaṇā bhīṣma pretya ceha ca modate33| śākairmūlaiḥ phalairvāpi yena vā varttayetsvayam| tadvai dadyādbrāhmaṇāya śraddhāvānanasūyakaḥ34| tenaiva prāpnuyātprājño hayamedhaphalaṃ naraḥ| brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdro vā rājasattama35| paitāmahaṃ saraḥ puṇyaṃ puṣkaraṃ nāma nāmataḥ| vaikhānasānāṃ siddhānāṃ munīnāṃ puṇyadaṃ hi yat36| sarasvatī puṇyatamā yasmādyātā mahārṇavam| ādidevo mahāyogī yatrāste madhusūdanaḥ37| khyāta ādivarāheti nāmnā tridaśapūjitaḥ| hīnavarṇāśca ye varṇāstīrthe paitāmahe gatāḥ38| na viyoniṃ vrajaṃtyete snātvā tīrthe mahātmanaḥ| kārtikyāṃ ca viśeṣeṇa yobhigacchettu puṣkaraṃ39| phalaṃ tatrākṣayaṃ tasya bhavatītyanuśuśruma| sāyaṃprātaḥ smaredyastu puṣkarāṇi kṛtāṃjali40| upaspṛṣṭaṃ bhavettena sarvatīrthe tu kaurava| janmaprabhṛti yatpāpaṃ striyo vā puruṣasya vā41| puṣkare snānamātreṇa sarvametatpraṇaśyati| yathāsurāṇāṃ pravaraḥ sarveṣāṃ tu pitāmahaḥ42| tathaiva puṣkaraṃ tīrthaṃ tīrthānāmādirucyate| ta ddṛṣṭvā daśavarṣāṇi puṣkare niyataḥ śuciḥ43| kratūnsarvānavāpnoti brahmalokaṃ sa gacchati| yastu varṣaśataṃ pūrṇamagnihotramupāsate44| kārtikīṃ vā vasedekāṃ puṣkare samameva tu| puṣkare duṣkaro homaḥ puṣkare duṣkaraṃ tapaḥ45| puṣkare duṣkaraṃ dānaṃ vāsaścaiva suduṣkaraḥ| brāhmaṇo vedavidvāṃstu gatvā vai jyeṣṭhapuṣkaraṃ46| snānādbhavenmokṣabhāgī śrāddhena pitṛtārakaḥ| nāmamātropi yo vipro gatvā saṃdhyāmupāsate47| varṣāṇi dvādaśaiveha tena saṃdhyā hyupāsitā| bhavettu nātra saṃdehaḥ purā proktaṃ svayaṃbhuvā48| sāvitrī kathito doṣaḥ kule tasya na jāyate| yā patnī dadate bhartuḥ saṃdhyopāstiṃ kariṣyataḥ49| karakeṇa tu tāmreṇa toyaṃ muktā divaṃ vrajet| brahmalokamanuprāpya tiṣṭhati brahmaṇo dinaṃ50 1.19.50| ekākinā gatenāpi saṃdhyā vaṃdyā yathākramaṃ| pauṣkareṇātha toyena bhṛṃgāre nihitena tu51| tenāpi dvādaśābdāni saṃdhyopāstā na saṃśayaḥ| bhavetsamīpagā patnī kurvataḥ pitṛtarpaṇaṃ51| dakṣiṇāṃ diśamāsthāya gāyatryā rājasattama| pitṝṇāṃ paramā tṛptiḥ kriyate dvādaśābdikī53| yugasahasraṃ piṇḍena śrāddhenānantyamaśnute| etadarthaṃ hi vidvāṃsaḥ kurvaṃte dārasaṃgrahaṃ54| tīrthe gattvā pradāsyāmaḥ piṃḍānvai śrāddhapūrvakaṃ| teṣāṃ putrā dhanaṃ dhānyamavicchinnā ca saṃtatiḥ55| bhavedvai nātra saṃdeha etadāha pitāmahaḥ| tarpayitvā pitṝndevānagniṣṭomaphalaṃ labhet56| āśramānapi te vacmi śṛṇuṣvaikamanā nṛpa| agastyena kṛtaścātra āśramo devasaṃmitaḥ57| saptarṣīṇāṃ purā cātra āśramo devasammataḥ| brahmarṣīṇāṃ tathā cātra manūnāṃ paramastathā58| nāgānāṃ ca purī ramyā yajñaparvatarodhasi| agastyasya mahārāja prabhāvamamitātmanaḥ59| kathayāmi samāsena śṛṇu tvaṃ susamāhitaḥ| pūrvaṃ kṛtayuge bhīṣma dānavā yuddhadurmadāḥ60| kāleyā iti vikhyātā gaṇāḥ paramadāruṇāḥ| te tu vṛtraṃ samāśritya devānhaṃtuṃ samudyatāḥ61| tato devāḥ samudvignā brahmāṇamupatasthire| kṛtāṃjalīṃstu tānsarvānparameṣṭhītyuvāca ha62| viditaṃ me surāḥ sarvaṃ yadvaḥ kāryaṃ cikīrṣitaṃ| tamupāyaṃ pravakṣyāmi yathā vṛtraṃ vadhiṣyatha63| dadhīciriti vikhyāto mahānṛṣirudāradhīḥ| taṃ gatvā sahitāssarve varaṃ ca pratiyācata64| sa vo dāsyati dharmātmā suprītenāṃtarātmanā| sa vācyaḥ sahitaiḥ sarvairbhavadbhirjayakāṃkṣibhiḥ65| svānyasthīni prayacchasva trailokyahitakāṃkṣayā| sa śarīraṃ samutsṛjya svānyasthīni pradāsyati66| tasyāsthibhirmahāghoraṃ vajraṃ saṃkriyatāṃ dṛḍhaṃ| mahacchatruhanaṃ divyaṃ tadastramaśaniḥ smṛtaṃ67| tena vajreṇa vai vṛtraṃ vadhiṣyati śatakratuḥ| etadvaḥ sarvamākhyātaṃ tasmātsarvaṃ vidhīyatāṃ68| evamuktāstato devā anujñāpya pitāmahaṃ| śatakratuṃ puraskṛtya dadhīcerāśramaṃ yayuḥ69| sarasvatyāḥ pare pāre nānādrumalatāvṛtaṃ| ṣaṭpadodgītaninadairudghuṣṭaṃ sāmagairiva70| puṃskokilaravonmiśraṃ jīvaṃ jīvakanāditam| mahiṣaiśca varāhaiśca sṛmaraiścamarairapi71| tatratatrānucaritaiḥ śārdūlabhayavarjitaiḥ| kareṇubhirvāraṇaiśca prabhinnakaraṭāmukhaiḥ72| svarodgāraiśca krīḍadbhiḥ samaṃtādanunāditaṃ| siṃhavyāghrairmahānādaṃ nadadbhiranunāditaṃ73| mayūraiścāpi saṃlīnairguhākaṃdaravāsibhiḥ| teṣu teṣu ca kuṃjeṣu nāditaṃ sumanoramaṃ74| triviṣṭapasamaprakhyaṃ dadhīcyāśramamāgaman| tatrāpaśyandadhīciṃ taṃ divākarasamaprabham75| jājvalyamānaṃ vapuṣā yathā lakṣmyā caturbhujam| tasya pādau surā rājannabhivaṃdya praṇamya ca| ayācaṃta varaṃ sarve yathoktaṃ parameṣṭhinā76| tato dadhīciḥ paramapratītaḥ surottamāṃstānidamityuvāca| karomi yadvo hitamadya devāḥ svaṃ vāpi dehaṃ tvahamutsṛjāmi77| tānevamuktvā dvipadāṃ variṣṭhaḥ prāṇāṃstato'sau sahasotsasarja| surāstadasthīni savāsavāste yathopayogaṃ jagṛhuḥ sma tasya78| prahṛṣṭarūpāśca jayāya devāstvaṣṭāramāsādya tamarthamūcuḥ| tvaṣṭā tu teṣāṃ vacanaṃ niśamya prahṛṣṭarūpaḥ prayataḥ prayatnāt79| cakāra vajraṃ bhṛśamugravīryaṃ kṛtvā ca śastraṃ tamuvāca hṛṣṭaḥ| anena śastrapravareṇa deva bhasmīkuruṣvādya surārimugraṃ80| tato hatāriḥ sagaṇaḥ sukhaṃ tvaṃ praśādhi kṛtsnaṃ tridivaṃ diviṣṭhaḥ| tvaṣṭrā tathoktastu puraṃdaraśca vajraṃ prahṛṣṭaḥ prayato hyagṛhṇāt81| tataḥ sa vajreṇayuto daivatairabhipūjitaḥ| āsasāda tato vṛtraṃ sthitamāvṛtya rodasī82| kālakeyairmahākāyaissamaṃtādabhirakṣitaṃ| samudyata praharaṇaiḥ saśṛṃgairiva parvataiḥ83| tato yuddhaṃ samabhavaddevānāṃ saha dānavaiḥ| muhūrtaṃ bharataśreṣṭha lokatrāsakaraṃ mahat84| udyataiḥ pratisṛṣṭānāṃ khaḍgānāṃ vīrabāhubhiḥ| āsītsutumulaḥ śabdaḥ śarīrairabhipāṭitaiḥ85| śirobhiḥ prapatadbhiścāpyaṃtarikṣānmahītalaṃ| tālairiva mahīpāla vṛtaṃ taireva dṛśyate86| te hemakavacā bhūtvā kāleyāḥ parighāyudhāḥ| tridaśānabhyavartanta dāvadagdhā iva drumāḥ87| teṣāṃ vegavatāṃ vegaṃ sahitānāṃ pradhāvatām| na śekuḥ sahitāḥ soḍhuṃ bhagnāste prādravanbhayāt88| tāndṛṣṭvā dravato bhītānsahasrākṣaḥ puraṃdaraḥ| vṛtraṃ ca varddhamānaṃ tu kaśmalaṃ mahadāviśat89| taṃ śakraṃ kaśmalāviṣṭaṃ dṛṣṭvā viṣṇuḥ sanātanaḥ| svatejo vyadadhācchakre balamasya vivardhayan90| viṣṇunāpyāyitaṃ śakraṃ dṛṣṭvāde vagaṇāstadā| sarve tejassamādadhyustathā brahmarṣayo'malāḥ91| sa samāpyāyitaḥ śakro viṣṇunā daivataiḥ saha| ṛṣibhiśca mahābhāgairbalavānsamapadyata92| jñātvā balasthaṃ tridaśādhipaṃ taṃ nanāda vṛtrassumahāni nādam| tasya praṇādena dharā diśaśca khaṃ dyaurnagāśceti cacāla sarvaṃ93| tato maheṃdraḥ paramābhitaptaḥ śrutvā ravaṃ ghorataraṃ mahāṃtam| bhayena magnastvaritaṃ mumoca vajraṃ mahāntaṃ khalu tasya śīrṣe94| sa śakravajrābhihataḥ papāta mahāsvanaḥ kāṃcanamālyadhārī| yathā mahāśailavaraḥ purastātsa maṃdaro viṣṇukarātpramuktaḥ95| tasminhate daityavare bhayārtaḥ śakraḥ pradudrāva saraḥ praveṣṭuṃ| vajraṃ ca mene svakarātpramuktaṃ vṛtraṃ bhayāccaiva hataṃ na paśyati96| sarve ca devā muditāḥ prahṛṣṭāḥ saharṣayaścainamatho stuvaṃti| śeṣāṃśca daityāṃstvaritaṃ sametya jaghnuḥ surā vṛtravadhābhitaptān97| te vadhyamānāstridaśaistadānīṃ mahāsurā vāyusamānavegāḥ| samudramevāviviśurbhayārtāḥ praviśya caivodadhimaprameyam98| jhaṣākulaṃ ratnasamākulaṃ ca tadā sma maṃtraṃ sahitāḥ pracakruḥ| tatra sma kecinmatiniścayajñāstāṃstānupāyānpariciṃtayaṃtaḥ99| bhayārditā devanikāyataptāstrailokyanāśāya matiṃ pracakruḥ| teṣāṃ tu tatra kṣayakālayogādghorāmatiściṃtayatāṃ babhūva100 1.19.100| ye saṃti vidyātapasopapannāsteṣāṃ vināśaḥ prathamaṃ ca kāryaḥ| lokāśca sarve tapasā dhriyaṃte tasmāttvaradhvaṃ tapasaḥ kṣayāya101| ye saṃti keciddhi vasuṃdharāyāṃ tapasvino dharmavidaśca tajjñāḥ| teṣāṃ vadhaścakriyatāṃ hi kṣipraṃ teṣu praṇaṣṭeṣu jagadvinaṣṭam102| evaṃ hi sarve gatabuddhibhāvā jagadvināśe paramaprahṛṣṭāḥ| durgaṃsamāśritya mahormimaṃtaṃ ratnākaraṃ vāruṇamālayaṃ sma103| samudraṃ te samāsādya vāruṇaṃ tvaṃbhasāṃ nidhiṃ| kāleyāssamapadyaṃta trailokyasya vināśane104| te rātrau samabhikruddhā babhakṣustāṃstadā munīn| āśrameṣu ca ye saṃti puṇyeṣvāyataneṣu ca105| vasiṣṭhasyāśrame viprā bhakṣitāstairdurātmabhiḥ| aśītiḥ śatamaṣṭau ca vane cānye tapasvinaḥ106| cyavanasyāśramaṃ gatvā puṇyaṃ dvijaniṣevitam| phalamūlāśanānāṃ hi munīnāṃ bhakṣitaṃ śataṃ107| evaṃ rātrau sma kurvaṃto viviśuścārṇavaṃ divā| bharadvājāśramaṃ gatvā niyatā brahmacāriṇaḥ108| vātāhārāṃbubhakṣāśca viṃśatiśca niṣūditāḥ| evaṃ krameṇa bhakṣārthaṃ munīnāṃ dānavāstadā109| niśāyāṃ paryadhāvaṃta śaktā bhujabalāśrayāt| kālena mahatā te vai jaghnurmunigaṇānbahūn110| na caitānavabudhyaṃta manujā manujādhipa| nisvādhyāyavaṣaṭkāraṃ naṣṭayajñotsavakriyam111| jagadāsīnnirutsāhaṃ kāleyabhayapīḍitaṃ| evaṃ prakṣīyamāṇāste mānavā manujeśvara112| ātmatrāṇaparā bhītāḥ prādravaṃstu diśo daśa| kecidguhāṃ praviviśurvikīrṇāścāpare dvijāḥ113| apare ca bhayodvignā bhayātprāṇānsamatyajan| kecittatra maheṣvāsāḥ śūrāḥ paramadarpitāḥ114| mārgamāṇāḥ paraṃ yatnaṃdānavānāṃpracakrire| nacaitānanujagmuste samudraṃ samupāśritān115| śamaṃ na jagmuḥ paramamājagmuḥ kṣayameva ca| jagatpraśamane jāte naṣṭayajñotsavakriye116| ājagmuḥ paramodvignāstridaśā manujeśvara| sametya samaheṃdrāstu bhayānmaṃtraṃ pracakrire117| nārāyaṇaṃ puraskṛtya vaikuṃṭhamaparājitam| tato devāssametāste tadocurmadhusūdanam118| tvaṃ naḥ sraṣṭā ca goptā ca bhartā ca jagataḥ prabho| tvayā sṛṣṭaṃ jagatsarvaṃ yacceṃgaṃ yacca neṅgati119| tvayā bhūmiḥ purā naṣṭā samudrātpuṣkarekṣaṇa| vārāhaṃ rūpamāsthāya jagadarthe samuddhṛtā120| ādidaityo mahāvīryo hiraṇyakaśipuḥ purā| nārasiṃhaṃ vapuḥ kṛtvā sūditaḥ puruṣottama121| avadhyaḥ sarvabhūtānāṃ baliścāpi mahāsuraḥ| vāmanaṃ vapurāsthāya trailokyādbhraṃśitastvayā122| asuraḥ sumaheṣvāso jaṃbha ityabhiviśrutaḥ| yajñakṣobhakaraḥ krūrastvamarairvinipātitaḥ123| evamādīni karmāṇi yeṣāṃ saṃkhyā na vidyate| asmākaṃ bhayabhītānāṃ tvaṃ gatirmadhusūdana124| tasmāttvāṃ devadeveśa lokārthaṃ jñāpayāmahe| rakṣa lokāṃśca devāṃśca śakraṃ ca mahato bhayāt125| bhavatprasādādvartaṃte prajāssarvāścaturvidhāḥ| svasthā bhavaṃti manujā havyakavyairdivaukasaḥ126| lokā hyevaṃ pravartaṃte anyonyaṃ ca samāśritāḥ| tvatprabhāvānnirudvignāstvayaiva parirakṣitāḥ127| idaṃ ca samanuprāptaṃ lokānāṃ bhayamuttam| jānīmo na ca kenaite vadhyaṃte brāhmaṇā niśi128| brāhmaṇeṣu ca kṣīṇeṣu pṛthivī kṣayameṣyati| tvatprasādānmahābāho lokāssarve jagatpate129| vināśaṃ nādhigaccheyustvayā vai parirakṣitāḥ| viṣṇu uvāca| viditaṃ me surāssarvaṃ prajāyāḥ kṣayakāraṇam130| bhavatāṃ cāpi vakṣyāmi śṛṇudhvaṃ vigatajvarāḥ| kālakeyā iti khyātā gaṇāḥ paramadāruṇāḥ131| te vṛtraṃ nihataṃ dṛṣṭvā sahasrākṣeṇa dhīmatā| jīvitaṃ parirakṣantaḥ praviṣṭā varuṇālayam132| te praviśyodadhiṃ ghoraṃ nānāgrāhasamākulam| utsādanārthaṃ lokasya rātrau ghnaṃti munīniha133| na tu śakyāḥ kṣayaṃ netuṃ samudrāṃtarhitā hi te| samudrasya kṣaye buddhirbhavadbhiḥ pariciṃtyatām134| etacchrutvā vaco devā viṣṇunā samudāhṛtam| parameṣṭhinamāsādya agastyasyāśramaṃ yayuḥ135| tatrāpaśyanmahātmānaṃ vāruṇaṃ dīptatejasam| upāsyamānamṛṣibhirddevairiva pitāmaham136| tebhigamya mahātmānaṃ maitrāvaruṇimuttamam| apramattaṃ taporāśiṃ karmabhiḥ svairanuṣṭhitaiḥ137| devā ūcuḥ| nahuṣeṇābhitaptānāṃ lokānāṃ tvaṃ gatiḥ purā| bhraṃśitaśca suraiśvaryāllokārthaṃ lokakaṃṭakaḥ138| krodhātpravṛddhaḥ sa mahānbhāskarasya nagottamaḥ| vacastavānatikrāmanvindhyaḥ śailo na vardhate139| tamasācchādite loke mṛtyunābhyarditāḥ prajāḥ| tvāmeva nāthamāgamya nirvṛtiṃ paramāṃ gatāḥ140| asmākaṃ bhayabhītānāṃ nityameva bhavāngatiḥ| tatastvadya prayācāmastvāṃ varaṃ varado hyasi141| bhīṣma uvāca| kimarthaṃ sahasā viṃdhyaḥ pravṛddhaḥ krodhamūrcchitaḥ| etadicchāmyahaṃ śrotuṃ vistareṇa mahāmune142| pulastya uvāca| adrirājaṃ mahāśailaṃ meruṃ kanakaparvatam| udaye'stamaye bhānuḥ pradakṣiṇamavartata143| taṃ dṛṣṭvā tu tadā viṃdhyaḥ śailaḥ sūryamathābravīt| yathā hi merurbhavatā nityaśaḥ parigamyate144| pradakṣiṇaṃ ca kriyate māmevaṃ kuru bhāskara| evamuktastataḥ sūryaḥ śaileṃdraṃ pratyabhāṣata145| nāhamātmecchayā śailaṃ karomyenaṃ pradakṣiṇam| eṣa mārgaḥ pradiṣṭo me yenedaṃ nirmitaṃ jagat146| evamuktastadā krodhātpravṛddhaḥ sahasācalaḥ| sūryācaṃdramasormārgaṃ roddhumicchanparaṃtapa147| tato hi devāḥ sahitāstu sarve seṃdrāḥ samāgamya mahādrirājam| nivārayāmāsurathotpataṃtaṃ na vai sa teṣāṃ vacanaṃ cakāra148| tato hi jagmurmunimāśramasthaṃ tapasvināṃ dharmavatāṃ variṣṭham| agastyamatyadbhutadīptavīryaṃ taṃ cāryamūcuḥ sahitāḥ surāste149| devā ūcuḥ| sūryācaṃdramasormārgaṃ nakṣatrāṇāṃ gatiṃ tathā| śailarāḍāvṛṇotyeṣa viṃdhyaḥ krodhavaśānugaḥ150 1.19.150| taṃ nivārayituṃ śakto nānyaḥ kaścinmunīśvara| tacchrutvā vacanaṃ vipraḥ surāṇāṃ śailamabhyagāt151| sobhigamyābravīdviṃdhyaṃ sādaraṃ samupasthitam| mārgamicchāmyahaṃ dattaṃ bhavatā parvatottama152| dakṣiṇāmabhigaṃtāsmi diśaṃ kāryeṇa kenacit| yāvadāgamanaṃ me syāttāvattvaṃ pratipālaya153| nivṛtte mayi śaileṃdra tato vardhasva kāmataḥ| pulastya uvāca| adyāpi dakṣiṇāddeśādvāruṇirna nivartate154| etatte sarvamākhyātaṃ yathā vindhyo na vardhate| agastyasya prabhāveṇa yanmāṃ tvaṃ paripṛcchasi155| kāleyāstu yathā rājansuraiḥ sarvairniṣūditāḥ| agastyadvāramāsādya tanme nigadataḥ śṛṇu156| tridaśānāṃ vacaḥ śrutvā maitrāvaruṇirabravīt| kimarthaṃ samupāyātā varaṃ mattaḥ kimicchatha157| evamuktāstadā tena devāstaṃ munimabruvan| icchāma ekaṃ varamadbhutaṃ vayaṃ pibārṇavaṃ devamune mahātman158| evaṃ tvayecchema kṛte maharṣe mahārṇavaṃ pīyamānaṃ samagram| tato vihanyāma ca sānubaṃdhaṃ kāleyasaṃjñaṃ suravidviṣāṃ balam159| tridaśānāṃ vacaḥ śrutvā tatheti munirabravīt| kariṣye bhavatāṃ kāmaṃ lokānāṃ sukhakārakam160| evamuktvā tato'gacchatsamudraṃ nidhimaṃbhasām| tapaḥsiddhaiśca munibhiḥ sārdhaṃ devaiśca suvrata161| manuṣyoragagaṃdharvā yakṣāḥ kiṃpuruṣāstathā| anujagmurmahātmānaṃ draṣṭukāmāstadadbhutam162| tato'bhyapaśyatsahitaḥ samudraṃ bhīmaniḥsvanam| nṛtyaṃtamiva cormībhirvalgaṃtamiva vāyunā163| hasaṃtamiva phenaughaiḥ skhalaṃtaṃ kaṃdareṣu ca| nānāgrāhasamākīrṇaṃ nānādvijagaṇairyutam164| agastyasahitā devāḥ sagaṃdharvamahoragāḥ| ṛṣayaśca mahābhāgāḥ samāsedurmahodadhim165| samudraṃ sa samāsādya vāruṇirbhagavānṛṣiḥ| uvāca sahitāndevānṛṣīṃstāṃstu samāgatān166| pātukāmaḥ samudraṃ ca agastya ṛṣisattamaḥ| eṣa lokahitārthāya pibāmi varuṇālayam167| bhavatāṃ yadanuṣṭheyaṃ tacchīghraṃ saṃvidhīyatām| etāvaduktvā vacanaṃ maitrāvaruṇiragrataḥ168| samudramapibatkruddhassarvalokasya paśyataḥ| pīyamānaṃ samudraṃ tu dṛṣṭvā devāḥ savāsavāḥ169| vismayaṃ paramaṃ jagmusstutibhiścāpyapūjayan| tvaṃ nastrātā vidhātā ca lokānāṃ lokabhāvanaḥ| tvatprasādātsamutsedhamupagacchetsamaṃ jagat170| saṃpūjyamānastridaśairmahātmā gaṃdharvamukhyeṣu nadatsu caiva| divyaiśca puṣpairavakīryamāṇo mahārṇavaṃ niḥsalilaṃ cakāra171| dṛṣṭvā kṛtaṃ niḥsalilaṃ mahārṇavaṃ surāḥ samastāḥ paramaprahṛṣṭāḥ| pragṛhya divyāni varāyudhāni tāndānavānjaghnuradīnasattvāḥ172| te vadhyamānāstridaśairmahātmabhirmahābalairvegayutairnadadbhiḥ| na sehire vegavatāṃ mahātmanāṃ vegaṃ tadā dhārayituṃ divaukasām173| te vadhyamānāstridaśairdānavā bhīmaniḥsvanāḥ| cakruḥ sutumulaṃ yuddhaṃ muhūrttamiva bhārata174| te pūrvaṃ tapasā dagdhā munibhirbhāvitātmabhiḥ| yatamānāḥ paraṃ śaktyā tridaśairviniṣūditāḥ175| te hemaniṣkābharaṇāḥ kuṃḍalāṃgadadhāriṇaḥ| nihatā bahvaśobhaṃta puṣpitā iva kiṃśukāḥ176| hataśiṣṭāstataḥ kecitkāleyadanujottamāḥ| vidārya vasudhāṃ devīṃ pātālatalamāśritāḥ177| nihatāndānavāndṛṣṭvā tridaśā munipuṃgavam| tuṣṭuvurvividhairvākyairidaṃ caivābruvanvacaḥ178| tvatprasādānmahābhāga lokaiḥ prāptaṃ mahatsukham| tvattejasā ca nihatāḥ kāleyā bhīmavikramāḥ179| pūrayasva mahāvipra samudraṃ lokabhāvanam| yattvayā salilaṃ pītaṃ tadasminpunarutsṛja180| evamuktaḥ pratyuvāca bhagavānmunipuṃgavaḥ| jīrṇaṃ taddhi mayā toyamupāyonyaḥ praciṃtyatām181| pūraṇārthaṃ samudrasya bhavadbhiryatnamāsthitaiḥ| evaṃ śrutvā tu vacanaṃ maharṣerbhāvitātmanaḥ182| vismitāśca viṣaṇṇāśca babhūvuḥ sahitāssurāḥ| parasparamanujñāpya praṇamya munipuṃgavam183| prajāḥ sarvā mahārāja viprā jagmuryathāgatam| tridaśā viṣṇunā sārddhamanujagmuḥ pitāmaham184| pūraṇārthaṃ samudrasya maṃtrayaṃtaḥ parasparam| ūcuḥ prāṃjalayaḥ sarve sāgarasya hi pūraṇam185| tānuvāca sametāṃstu brahmā lokapitāmahaḥ| gacchadhvaṃ vibudhāssarve yathākāmaṃ yathepsitam186| mahatā kālayogena prakṛtiṃ yāsyate'rṇavaḥ| jñātīṃstu kāraṇaṃ kṛtvā mahārājo bhagīrathaḥ187| gaṃgaughena samudraṃ ca punaḥ saṃpūrayiṣyati| evaṃ te brahmaṇā devāḥ preṣitā ṛṣisattamāḥ188| uvāca bhagavāṃstuṣṭastvagastyamṛṣisattamam| devakāryaṃ tu bhavatā dānavānāṃ vināśanam189| yatassaṃtāritā devāstena tuṣṭosmi vai mune| abhipreto varo yaste yācayasva dadāmi tam190| evamuktastadāgastyaḥ praṇipātapuraḥsaram| ihasthena mayā deva devakāryamidaṃ kṛtam191| sarvāśramāṇāṃ pravaro bhavatveṣa mamāśramaḥ| tvayā coktastu bhagavanbhavitā nātra saṃśayaḥ192| brahmovāca| yātrāṃ tu puṣkare kṛtvā ihāgatya narāstu ye| iha kuṃḍeṣu ye snānaṃ tarpaṇaṃ pitṛdevayoḥ193| arcanaṃ caiva deveṣu sarvamakṣayakārakam| arghyaṃ coccāvacaṃ gṛhya śaṣkulāpūpakāṃstataḥ194| dāsyaṃti dvijamukhyebhyasteṣāṃ vāsastriviṣṭape| śrāddhena pitarastṛptā yāvadābhūtasaṃplavam195| kaṃdamūlaphalairvāpi tarpayiṣyati yo munim| saptarṣisthānamāsādya modate śāsvatīḥ samāḥ196| yajñaparvatamārūḍho dṛṣṭvā gaṃgāvinirgamam| udaṅmukhī devanadī nirgatā puṣkaraṃ prati197| atrābhiṣekaṃ yaḥ kuryātpitṛdevārcane rataḥ| aśvamedhaphalaṃ tasya bhavatyeva na saṃśayaḥ198| yastvekaṃ bhojayedvipraṃ koṭirbhavati bhojitā| akṣayaṃ tvannapānaṃ ca atra dattaṃ munīśvara199| yo yamicchati kāmaṃ tu sarvaṃ tasya bhaviṣyati| na viyoniṃ vrajatyatra snātamātro naro bhuvi200 1.19.200| sthānānāṃ paramaṃ sthānaṃ tīrthānāṃ tīrthamuttamam| mayā dattaṃ muniśreṣṭha bhaviṣyati na saṃśayaḥ201| janmaprabhṛti yatpāpaṃ striyā vā puruṣasya vā| atraiva snātamātrasya sarvametatpraṇaśyati202| evamuktvā tu bhagavānbrahmā lokapitāmahaḥ| jagāmāmaṃtrya sa munimagastyaṃ munisattamam203| agastyopi sthitastatra āśrame sve paraṃtapa| agastyasyāśramotpattireṣā te parikīrtitā204| saptarṣīṇāmāśramāṃśca kīrttayiṣye kurūdvaha| atriścaiva vasiṣṭhotha pulastyaḥ pulahaḥ kratuḥ205| aṃgirā gautamaścaiva sumatiḥ sumukhastathā| viśvāmitraḥ sthūlaśirāḥ saṃvartaśca pratardanaḥ206| raibhyo bṛhaspatiścaiva cyavanaḥ kaśyapo bhṛguḥ| durvāsā jamadagniśca mārkaṇḍeyotha gālavaḥ207| uśanātha bharadvājo yavakrītastathā muniḥ| sthūlākṣaḥ sakalākṣaśca kaṇvo medhātithiḥ kṛtaḥ208| nāradaḥ parvataścaiva svagaṃdhī cyavano dvijaḥ| tṛṇāmbu śabalo dhaumyaḥ śatānaṃdo kṛtavraṇaḥ209| jamadagnistathā rāmo hyaṣṭakaścaivamādayaḥ| kṛṣṇadvaipāyanaścaiva putraśiṣyaiḥ samanvitaḥ210| ete tu puṣkaraṃ prāpya saptarṣīṇāmathāśrame| veṣṭitā niyamaiścāpi dayāyuktāstapasvinaḥ211| ānṛśaṃsyaṃ jayo dhairyaṃ tapaḥ satyaṃ kṣamārjavam| dayā dānaṃ japaścaiva sarveṣāṃ tatpratiṣṭhitaṃ212| iha yatkriyate karma tatparatropabhujyate| jñātvā tadittthaṃ munayaḥ paramārthaparāyaṇāḥ213| na tatra nāstikā yāṃti na stenā nājiteṃdriyāḥ| na nṛśaṃsā na piśunā na kṛtaghnā na māninaḥ214| satya tejasvinaḥ śūrā dayāvaṃtaḥ kṣamāparāḥ| yajvāno yajñaśīlāśca nirīhā nirupadravāḥ215| nirmamā nirahaṃkārāstatra gacchaṃti puṣkare| na rogo na jarāmṛtyurbhavitātra mahātmanāṃ216| na tatra mūḍhā viśaṃti puruṣā viṣayātmakāḥ| kāmalobhamadadroha krodhamohairupadrutāḥ217| tulya mānāpamānāśca nirdvaṃdvāssaṃyateṃdriyāḥ| dhyānayogaparāścaiva te tu gacchaṃti puṣkaraṃ218| āśrameṣu yathokteṣu yathoktaṃ vai dvijātayaḥ| ye vartaṃte yamaṃ trātuṃ teṣāṃ lokā mahodayāḥ219| ye na hiṃsaṃti bhūtāni karmaṇā manasā girā| anṛśaṃsatarāḥ saṃtaḥ sarvadā ca priyaṃvadāḥ220| agnihotraratā nityaṃ nityaṃ cātithipūjakāḥ| nityaṃ svādhyāyavaṃtaśca nityaṃ snānaparāyaṇāḥ221| mātṛvatsvasṛvaccaiva tathā duhitṛvacca ha| paradārānprapaśyaṃti satataṃ vigataspṛhāḥ222| yedhikṣiptā na kupyaṃti na hiṃsaṃti ca hiṃsitāḥ| samaduḥkhasukhāḥ saṃto mahātmāno jiteṃdriyāḥ223| te hi sarve prapaśyaṃti purā cerurmahīmimāṃ| samādhinā ciṃtayaṃto brahmalokaṃ sanātanaṃ224| athābhavadanāvṛṣṭiḥ kadācinmahatī tadā| kṛcchraprāyo hyabhūttatra sarvalokaḥ kṣudhārditaḥ225| tato niranne lokesmiṃścātmānaṃ te parīpsavaḥ| mṛtaṃ kumāramādāya kṛcchraprāyāstadāpacan226| atha paryacarattatra kliśyamānānhi tānṛṣīn| dṛṣṭvā rājā viṣādārttaḥ provācedaṃ vacastadā227| rājovāca| pratigraho brāhmaṇānāṃ dṛṣṭā vṛttiraniṃditā| tasmātpratigrahānmatto gṛhṇīdhvaṃ munisattamāḥ228| varāngrāmānvrīhiyavānrasānratnāni kāṃcanaṃ| gāśca dhenūśca tatsarvaṃ mā māṃsaṃ pacata dvijāḥ229| ṛṣaya ūcuḥ| rājanpratigraho ghoro madhvāsvādo viṣopamaḥ| tajjānatāṃ naḥ kasmāttvaṃ kuruṣe sampralobhanaṃ230| daśasūnā samaścakrī daśacakrisamo dhvajī| daśadhvajisamā veśyā daśaveśyāsamo nṛpaḥ231| daśasūnā sahasrāṇi yo vāhayati śauṃḍikaḥ| tena tulyastato rājā ghorastasya pratigrahaḥ232| yo rājñaḥ pratigṛhṇāti brāhmaṇo lobhamohitaḥ| tāmisrādiṣu ghoreṣu narakeṣu sa pacyate233| tadgaccha kuśalaṃ testu saha dānena pārthiva| anyeṣāṃ dīyatāmetadityuktvā te vanaṃ yayuḥ234| atha rājñaḥsamādeśāttatra gatvātha maṃtriṇaḥ| uduṃbarāṇi vyakiranhemagarbhāṇi bhūtale235| tato hyannaṃ vicinvaṃto gṛhṇaṃścoduṃbarāṇyapi| gurūṇi hi viditvā tu na grāhyāṇyatrirabravīt236| atriruvāca| nāsmahe mūḍhavijñānā nāsmahe maṃdabuddhayaḥ| haimānīmāni jānīmaḥ pratibuddhāḥ sma jñāninaḥ237| ihaivedaṃ vasuprītyai pretya vaikuṃṭhitodayaṃ| tasmānna grāhyamevaitatsukhamānaṃtyamicchatā238| śatenaguṇitaṃ niṣkaṃ sahasreṇa samanvitam| yaścānyataḥ pratīcchetsa pāpiṣṭāṃ labhate gatim239| yatpṛthivyāṃ vrīhiyavaṃ hiraṇyaṃ paśavaḥ striyaḥ| nūnaṃ naikasya paryāptamiti matvā śamaṃ vrajet240| vasiṣṭha uvāca| tapasāṃ saṃcayo yasya dravyāṇāṃ yasya saṃcayaḥ| tapaḥsaṃcaya eveha viśiṣṭo dhanasaṃcayāt241| tyajataḥ saṃcayānsarvānyāṃti nāśamupadravāḥ| nahi saṃcayavānkaściddṛśyate nirupadravaḥ242| yathāyathā na gṛhṇāti brāhmaṇo'satpratigraham| tathā tasya hi saṃtoṣādbrāhmaṃ tejo vivarddhate243| akiṃcanatvaṃ rājyaṃ ca tulayā samatolayat| akiṃcanatvamadhikaṃ rājyādapi hitātmanaḥ244| kaśyapa uvāca| anartho brāhmaṇasyaiṣa yastvarthanicayo mahān245| arthaiśvaryavimūḍho hi śreyaso bhraśyate dvijaḥ| arthasaṃpadvimohāya vimoho narakāya ca246| tasmādarthamanarthākhyaṃ śreyorthī dūratastyajet| yasya dharmārthamarthehā tasyānīhā garīyasī247| prakṣālanāddhi paṃkasya dūrādasparśanaṃ varaṃ| yorthena sādhyate dharmaḥ kṣayiṣṇuḥ sa prakīrtitaḥ248| yaḥ parārthe parityāgaḥ sokṣayo muktilakṣaṇaḥ| bharadvāja uvāca| jīryaṃti jīryataḥ keśā daṃtā jīryaṃti jīryataḥ249| dhanāśā jīvitāśā ca jīryato'pi na jīryati| cakṣuḥ śrotre ca jīryete tṛṣṇaikā nirupadravā250 1.19.250| sūcyā sūtraṃ yathā vastre samānayati sūcakaḥ| tadvatsaṃsārasūtraṃ hi tṛṣṇāsūcyopanīyate251| yathā śṛṃgaṃ ruroḥ kāye varddhamāne ca varddhate| anaṃtapārā duṣpūrā tṛṣṇā duḥkhaśatāvahā252| adharmabahulā caiva tasmāttāṃ parivarjayet| gautama uvāca| saṃtuṣṭaḥ ko na śaknoti phalaiścāpyativartitum253| lubdhaiṃdriyalaulyena saṃkaṭānyavagāhate| sarvatra saṃpadastasya saṃtuṣṭaṃ yasya mānasaṃ254| upānadgūḍhapādasya tasya carmāvṛteva bhūḥ| saṃtoṣāmṛtatṛptānāṃ yatsukhaṃ śāṃtacetasāṃ255| kutastaddhanalubdhānāmitaścetaśca dhāvatām| asaṃtoṣaḥ paraṃ duḥkhaṃ saṃtoṣaḥ paramaṃ sukham256| sukhārthī puruṣastasmātsaṃtuṣṭaḥ saṃtataṃ bhavet| viśvāmitra uvāca| kāmaṃ kāmayamānasya yadi kāmaḥ samṛddhyati257| athainamaparaḥ kāmo bhūyo vidhyati bāṇavat| na jātukāmaḥ kāmānāmupabhogena śāmyati258| haviṣā kṛṣṇavartmeva bhūya evābhivarddhate| kāmānabhilaṣanmohānna naraḥ sukhamedhate259| śyenālayatarucchāyāṃ vrajanniva kapiṃjalaḥ| catussāgaraparyantāṃ yo bhuṃkte pṛthivīmimām260| tulyāśmakāñcanoyaśca sakṛtārtho na pārthivaḥ| jamadagniruvāca| pratigrahasamarthopi nādatte yaḥ pratigraham261| ye lokā dānaśīlānāṃ sa tānāpnoti śāśvatān| yorthānicchennṛpādvipraḥ śocitavyo maharṣibhiḥ262| na sa paśyati mūḍhātmā narake yātanābhayam| pratigrahasamarthopi na prasajyetpratigrahe263| pratigraheṇa viprāṇāṃ brāhmaṃ tejaḥ praśāmyati| pratigrahasamarthānāṃ nivṛttānāṃ pratigrahāt264| ya eva dadatāṃ lokāsta evāpratigṛhṇatām| arundhatyuvāca| bisataṃturyathānityamaṃbhasthassatataṃ viśet265| tṛṣṇā caivamanādyaṃtā tathā dehagatā sadā| yā dustyajā durmatibhiryā na jīryati jīryataḥ266| yosau prāṇāṃtiko rogastāṃ tṛṣṇāṃ tyajataḥ sukhaṃ| cāṃḍāla uvāca| ugrādito bhayādyasmādbibhyatī me maheśvarāḥ267| balīyaso durbalavattasmāccaiva bibhemyaham| paśusakha uvāca| yadācaraṃti vidvāṃsaḥ sadā dharmaparāyaṇāḥ268| tadeva viduṣā kāryamātmano hitamicchatā| ityuktvā hemagarbhāṇi tyaktvā tāni phalāni vai269| ṛṣayo jagmuranyatra sarva eva dṛḍhavratāḥ| tataste vicaraṃto vai madhyamaṃ puṣkaraṃ gatāḥ270| dadṛśuḥ sahasā prāptaṃ parivrājaṃ śunaḥsakhaṃ| teneha sahitāstatra gatvā kiṃcidvanāṃtaraṃ271| saraḥ paramapaśyaṃta vṛtaṃ padmairjalāśayam| niviṣṭāḥ sarasastīre ciṃtayaṃto gatiṃ śubhām272| śunaḥsakho munīnsarvānuvāca kṣudhitāṃstadā| sarve vadaṃtu sahitāḥ kīdṛśī kṣutpravedanā273| tamūcuḥ sahitāste tu parivrājaṃ śunaḥsakhaṃ| ṛṣaya ūcuḥ| śaktikhaḍgagadābhiśca cakratomarasāyakaiḥ274| bādhite vedanā yā tu kṣudhayā sāpi nirjitā| śvāsakuṣṭhakṣayāṣṭhīlī jvarāpasmāra śūlakaiḥ275| vyādhibhirjanitā sāpi kṣudhāyā nādhikā bhavet| hiraṇyāṃgadakeyūramakuṭojjvalakuṃḍalāḥ276| kṣudhāyāṃ na virājaṃte tatra ye saṃsthitā narāḥ| yathā bhūmigataṃ toyaṃ raviraśmirvikarṣati277| tadvaccharīrajā nāḍyaḥ śoṣyaṃte jaṭharāgninā| na śṛṇoti na cāghrāti cakṣuṣā naiva paśyati278| dahyate kṣīyate mūḍhaḥ śuṣyate kṣudhayārditaḥ| na pūrvāṃ dakṣiṇāṃ cāpi paścimāṃ nottarāmapi279| na cādho naiva corddhvaṃ ca kṣudhāviṣṭo hi viṃdati| mūkatvaṃ badhiratvaṃ ca jaḍatvamatha paṃgutā280| bhairavatvamamaryādaṃ kṣudhāyāṃ saṃpravarddhate| janakaṃ jananīṃ putrānbhāryāṃ duhitaraṃ tathā281| bhrātaraṃ svajanaṃ vāpi tyajati kṣudhayārditaḥ| na pitṝnpūjayetsamyakdevaṃ cāpi guruṃ tathā282| ṛṣīnupagatāṃścāpi kṣudhāviṣṭo na viṃdati| evamannavihīnasya bhavaṃtyetāni dehināṃ283| tadevaṃ saṃprayaccheta annaṃ śraddhāsamanvitaḥ| brahmabhūtastataḥ sotha brahmaṇā saha modate284| susaṃskṛtaṃ ca yopyannaṃ dadyādaharahardvije| yaḥ paṭhedannadānaṃ tu śrāddhe caiva viśeṣataḥ285| ekāgramānaso bhūtvā amāvasyeṃdusaṃkṣaye| bhūtopaghātasaṃpūrṇe śrāddhe śrāvayate sadā286| pitarastasya tuṣyaṃti yāvajjīvaṃ na saṃśayaḥ| devadvijasamīpasthonnasyadātā vimucyate287| prabuddho vā pramatto vā prasaṃgādāgatopi vā| bhaktyā virahito vāpi śṛṇvanpāpādvimucyate288| dānena saṃyutā viprāḥ sukhino dharmabhāginaḥ| yamo damo vai niyamaḥ proktastatvārthadarśibhiḥ289| brāhmaṇānāṃ viśeṣeṇa damo dharmaḥ sanātanaḥ| damastejo varddhayati pavitro dama uttamaḥ290| vipāpmā caiva tejasvī puruṣo damato bhavet| ye kecinniyamā loke ye ca dharmāśśubhānvayāḥ 291| sarvayajñaphalaṃ cāpi damastebhyo viśiṣyate| tapo yajñastathā dānaṃ damādeva pravartate292| kimaraṇyetvadāṃtasya dāṃtasyāpi kimāśrame| yatrayatra vaseddāṃtastadaraṇyaṃ mahāśramaḥ293| śīlavṛttasametasya nigṛhīteṃdriyasya ca| ārjave vartamānasya āśramaiḥ kiṃ prayojanam294| vanepi doṣāḥ prabhavaṃti rāgiṇāṃ gṛhepi paṃceṃdriyanigrahastapaḥ| akutsite karmaṇi yaḥ pravartate nivṛttarāgasya gṛhaṃ tapovanam295| sukarmadharmārjitajīvitānāṃ sadā ca saṃtuṣya gṛhe ratānām| jiteṃdriyāṇāmatithipriyāṇāṃ gṛhepi dharmo niyamasthitānām 296| na śabdaśāstre niratasya mokṣo na varṇasaṃge niratasya caiva| na bhojanācchādana tatparasya na lokavṛttagrahaṇeratasya 297| ekāṃtaśīlasya dṛḍhavratasya sarvendriyaprītinivartakasya| adhyātmayoge gatamānasasya mokṣo dhruvaṃ nityamahiṃsakasya298| sukhaṃ ca dāṃtaḥ svapiti sukhena pratibudhyate| samaḥ sarveṣu bhūteṣu mano yasya prabudhyate 299| na rathena sukhaṃ yāti na hayena na daṃtinā| yathātmanā vinītena sukhaṃ yāti mahāpathe 300 1.19.300| na tu kuryāddhariḥ spṛṣṭaḥ sarpo vāpyatiroṣitaḥ| arirvā nityasaṃkruddho yathātmā damavarjitaḥ301| na yamaṃ yamamityāhurātmā vai yama ucyate| ātmā vai yamito yena sa yamastu viśiṣyate302| yamo yama iti prokto vṛthā tūdvijate janaḥ| ātmā vai yamito yena yamastasya karoti kim303| kravyādebhyaśca bhūtebhyo'dāntebhyaśca sadā bhayam| teṣāṃ vipratiṣedhārthaṃ daṃḍaḥ sṛṣṭaḥ svayaṃbhuvā 304| daṃḍo rakṣati bhūtāni daṃḍaḥ pālayate prajāḥ| nivārayati pāpiṣṭhāndaṃḍo durjaya eva vā 305| śyāmo yuvā lohitākṣaḥ sarvabhūtabhayāvahaḥ| daṃḍaḥ śāstā manuṣyāṇāṃ yasmindharmaḥ pratiṣṭhitaḥ306| athāśrameṣu sarveṣu dama evottamaṃ vratam| tāni liṃgāni vakṣyāmi yairdāṃta iti kīrtyate307| akārpaṇyamapāruṣyaṃ saṃtoṣaḥ suvidhānatā| anasūyā guroḥ pūjā dayā bhūteṣvapaiśunam308| ṣaḍbhireṣa damaḥ prokta ṛṣibhiḥ śāṃtabuddhibhiḥ| dayādhīnau dharmamokṣau tathā svargaśca pārthiva309| apamāne na kupyeta saṃmāne na prahṛṣyati| samaduḥkhasukho dhīraḥ sa śāṃta iti kīrtyate310| śete sukhaṃ hi śāṃtastu sukhaṃ hi pratibudhyate| śreyastaramatastiṣṭhedavamantā vinaśyati311| apamānitastu na dhyāyettasya pāpaṃ kadācana| svadharmamapi cāvekṣya paradharmaṃ na dūṣayet312| ātmānamapi jānīyātparaṃ doṣaistu nākṣipet| maṃtrairhīnaṃ kriyābhirvā janmanāpyathavā punaḥ313| damaśchādayate sarvaṃ hīnamaṃgaṃ paṭo yathā| adhīyate nirarthante nābhijānaṃti ye damam314| śrutasya hi damo mūlaṃ damo dharmaḥ sanātanaḥ| yo hyātmanastulayate suvarṇaṃ tulayā damam315| sa tena dhṛtimānkhyāto na tu dravyeṇa mohitaḥ| vratānāmapi sarveṣāṃ dama eva parāyaṇam316| yadyadhīte ṣaḍaṃgāni vedatattvārthaviddvijaḥ| damena tu vihīnaśca pūjyatvaṃ neha gacchati317| damenahīnaṃ na punaṃti vedā yadyapyadhītāḥ saha ṣaḍbhiraṃgaiḥ| sāṃkhyaṃ ca yogaśca kulaṃ ca janma tīrthābhiṣekaśca nirarthakāni318| amṛtasyeva tṛpyeta apamānasya yogavit| viṣavacca jugupseta saṃmānasya sadā dvijaḥ19| apamānāttapovṛddhiḥ saṃmānācca tapaḥkṣayaḥ| arcitaḥ pūjito vipro dugdhā gauriva gacchati320| punarāpyāyate dhenuḥ satṛṇaiḥ salilairyathā| evaṃ japaiśca homaiśca punarāpyāyate dvijaḥ321| ākrośakasamo loke suhṛdanyo na vidyate| yastu duṣkṛtamādāya sukṛtaṃ svaṃ prayacchati322| ākrośamānānnākrośenmanyuṃ svaṃ vinivartayet| sanniyamya tadātmānamamṛtenābhiṣiṃcati323| kapālaṃ vṛkṣamūlāni kucelamasahāyatā| anapekṣā brahmacaryaṃ nayanti paramāṃ gatim324| kāmakrodhau vinirjitya kimaraṇye kariṣyati| abhyāsena tu vai śāstraṃ kulaṃ śīlena dhāryate325| guṇairmantrā vidhāryante krodhassattvena dhāryate| yastu krodhaṃ samutpannaṃ saṃdhārayati cātmanaḥ326| akrodhena jayedvīraḥ kastena sadṛśo bhuvi| yastu krodhaṃ samutpannaṃ saṃtaṃ saṃyamya tiṣṭhati327| taṃ satsāratamammanye nāsminsīdati yaḥ pumān| eṣa paitāmaho guhyo brahmarāśissanātanaḥ328| dharmasya niyamo yo hi mayā te kathito bhṛśam| anye ca yajvanāṃ lokā anye cāpi tapasvināṃ329| anye damavatāṃ lokāste vai paramapūjitāḥ| ekaḥ kṣamāvatāṃ doṣo dvitīyo nopapadyate330| yadidaṃ kṣamayā yuktamaśaktammanyate janaḥ| na caiṣa doṣo maṃtavyaḥ kṣamā prajñāvatāṃ balam331| praśamaṃ yobhijānāti iṣṭāpūrtaṃ mahīyate| yatkrodhayukto japati juhoti ca yadarcati332| sarvaṃ kṣarati tattasya bhinnakuṃbhādivodakam| damādhyāyamimaṃ puṇyaṃ prātarutthāya yaḥ paṭhet333| sa dharmanāvamāruhya durgāṇyati tariṣyati| damādhyāyamimaṃ puṇyaṃ satataṃ śrāvayedidvajaḥ334| sa brahmalokamāpnoti tasmānna cyavate punaḥ| śrūyatāṃ dharmasarvasvaṃ śrutvā caitatpradhāryatām335| ātmanaḥ pratikūlāni pareṣāṃ na samācaret| mātṛvatparadārāṃśca paradravyāṇi loṣṭhavat336| ātmavatsarvabhūtāni yaḥ paśyati sa paśyati| pacanaṃ vaiśvadevārthe parārthe yacca jīvitam337| etadbhavecca sarvasvaṃ dhātūnāmiva kāṃcanam| sarvabhūtahitaṃ rājannadhītyāmṛtamaśnute338| evaṃ vai dharmasarvasvamuktvā te tu śunaḥsakham| tenaiva sahitāḥ sarve niviṣṭāssarasastaṭe339| saropaśyansuvistīrṇaṃ padmotpalajalāvṛtam| tatrāvatāraṃ kṛtvā te bisāni ca kalāpaśaḥ340| tīre nikṣipya sarasaścakruḥ puṇyāṃ jalakriyām| athottīrya jalāttasmātte sametya parasparam341| bisānyetānyapaśyaṃta idaṃ vacanamabruvan| ṛṣaya ūcuḥ| kena kṣudhābhitaptānāmasmākaṃ pāpakarmaṇām342| nṛśaṃsenāpanītāni bisānyāhārakāṃkṣiṇā| te śaṃkamānāstvanyonyaṃ paryapṛcchandvijottamāḥ343| cakruśca niścayaṃ sarve śapathaṃ prati pārthiva| kaśyapa uvāca| sarvatra sarvaṃ haratu nyāsalopaṃ karotu ca344| kūṭasākṣitvamabhyetu bisastainyaṃ karoti yaḥ| daṃbhena dharmaṃ caratu rājānaṃ copasevatām345| madhumāṃsaṃ samaśnātu bisastainyaṃ karoti yaḥ| anṛtaṃ bhāṣatu sadā viṣayāṃścopasevatu346| dadātu kanyāṃ śulkena bisastainyaṃ karoti yaḥ| vasiṣṭha uvāca| anṛtau maithunaṃ yātu divāsvapnaṃ niṣevatu347| anyonyātithitāmetu bisastainyaṃ karoti yaḥ| ekakūpe vasedgrāme brāhmaṇo vṛṣalīpatiḥ348| tasya sālokyatāṃ yātu bisastainyaṃ karoti yaḥ| bharadvāja uvāca| nṛśaṃsasso'stu sarveṣu samṛdhyā cāpyahaṃkṛtaḥ349| matsarī piśunaścaiva bisastainyaṃ karoti yaḥ| pratyākrośatvavākruṣṭastāḍayatvanyatāḍitaḥ350 1.19.350| vikrīṇātu rasāṃścaiva bisastainyaṃ karoti yaḥ| gautama uvāca| atithiṃ tvāgataṃ prāpya pākabhedaṃ karotu saḥ351| śūdrānnaṃ ca sadāśnātu bisastainyaṃ karoti yaḥ| datvā dānaṃ kīrtayatu parabhāryāsu tuṣyatu352| ekākīmiṣṭamaśnīyādbisastainyaṃ karoti yaḥ| viśvāmitra uvāca| nityakāmaparaḥ sostu divase caiva maithunī353| nityaṃ tu pātakī caiva bisastainyaṃ karoti yaḥ| parāpavādaṃ vadatu paradārāṃśca sevatu354| paraniṃdārataścāstu bisastainyaṃ karoti yaḥ| mātaraṃ pitaraṃ caiva sovamanyatu durmatiḥ355| samātaryanyabuddhisyād bisastainyaṃ karoti yaḥ| parapākaṃ sadāśnātu paranārīṃ ca sevatu356| vedavikrayakṛccāstu bisastainyaṃ karoti yaḥ| jamadagniruvāca| parasya yātu preṣyatvaṃ sa tu janmani janmani357| sarvadharmakriyāhīno bisastainyaṃ karoti yaḥ| śunaḥsakha uvāca| nyāyena vedānadhyetu gṛhasthostu priyātithiḥ358| satyaṃ vadatu vājasraṃ bisastainyaṃ karoti yaḥ| agniṃ juhotu vidhivadyajñaṃ yajatu nityaśaḥ359| brahmaṇassadanaṃ yātu bisastainyaṃ karoti yaḥ| ṛṣaya ūcuḥ| iṣṭameva dvijātīnāṃ yadidaṃ śapathīkṛtaṃ360| tvayā kṛtaṃ bisastainyaṃ sarveṣāṃ naḥ śunaḥsakha| śunaḥsakha uvāca| mayā hyaṃtarhitānyāsanbisānīmāni vo dvijāḥ361| dharmaṃ ca śrotukāmena jānīdhvaṃ māṃ ca vāsavam| alobhādakṣayālokā jitā vo munisattamāḥ362| vimānamadhitiṣṭhadhvaṃ gacchāmastridaśālayam| tato maharṣayaste tu vijñāyātha puraṃdaram363| ūcuḥ puraṃdaraṃ cedaṃ vākyaṃ vākyaviśāradāḥ| ihāgatya naro yastu madhyamaṃ puṣkaraṃ viśet364| trirātropoṣito bhūtvā labhedāvaśyakaṃ phalam| dvādaśavārṣikīdīkṣā smṛtā yātu vanaukasāṃ365| tasyāḥ phalaṃ samagraṃ ca labhediha na saṃśayaḥ| nāsau durgatimāpnoti svagaṇaiḥ saha modate366| viriñcisthānamāsādya tiṣṭhedvai brahmaṇo dinam| pulastya uvāca| iṃdreṇa saha saṃprītāstadā jagmustriviṣṭapam367| evaṃ vilobhyamānāste lobhairbahuvidhairiha| naiva lobhaṃ tathā cakrustena jagmustriviṣṭapam368| idaṃ yaḥ śṛṇuyānnityamṛṣīṇāṃ caritaṃ śubham| vimuktaḥ sarvapāpebhyaḥ svargaloke mahīyate369|

English translation

Bhīṣma said :

1-6. I have heard the excellent (account of) the greatness of Puṣkara and Nandā . I have heard all that, viz. that a crore of sages came there and all became handsome on seeing the (reflections of their) faces in (the water of) Puṣkara. Tell me how they divided the portions of land. How did the magnanimous ones divide the sacred place? How did they fashion the other holy hermitages also? Viṣṇu first stepped on the sacrificial mountain. Then serpents of great (i.e. severe) poison fashioned a holy place there. Who first fashioned the well for the offering of balls of rice to the manes? How did Gaṅgā - Sarasvatī , going underground, flow towards the north? (Please) tell me how the brāhmaṇas well-versed in the Vedas should undertake the pilgrimage of the triad of Puṣkara and what fruit accrues from it.

Pulastya spoke :

7-10. You have got ready with a great burden (i.e. volley) of questions. So please listen with a concentrated mind to the great fruit of (a visit to) a sacred place. He whose hands and feet and mind are well-controlled, and who has knowledge, penance and fame (to his credit) gets the fruit of (a visit to) a holy place. He who keeps himself away from accepting a donation, is content with whatever he gets and is free from egotism gets the fruit of (a visit to) a holy place. O lord of kings, he who is free from anger, is of a truthful disposition and of a firm vow, who looks upon other beings as himself obtains the fruit of (a visit to) a holy place.

11-12. This is a great secret of the sages, O best of Bharatas . Formerly at (the time of) Brahmā ’s sacrifice a crore of sages with severe penance came there and seeing (the reflections of their own) faces lived at Jyeṣṭha Puṣkara.

13-14. Having become extremely handsome the best sages overcome with great joy and desirous of seeing (the deities), having measured with the sacred thread that land in the four directions and thus having divided it into the various sacred places, lived there with great devotion.

15. The grandsire being pleased with them lived near them having made their division of (i.e. having divided) the crore and seeing the (land measured by) the wise ones (said to them):

16-18. “From today your merit will enhance. A man, who having come here, first bathes his body in the water (here) for (obtaining) handsomeness, will have undoubtedly turned this place into a holy place (with its effect spreading over) a circle (i.e. radius) of the length (i.e. measure) of a Yojana (a measure of eight or nine miles). Its breadth is half a Yojana and length is a Yojana and a half: this is the measure of the holy place that is introduced by the crore of sages.”

19. By merely going to Puṣkara a man obtains the fruit of Rājasūya and Aśvamedha sacrifices, O lord of kings.

20-26a. The very holy Sarasvatī has entered Jyeṣṭha Puṣkara. On the fourteenth day in the first half of Caitra , O lord of kings, gods like Brahmā, sages, divine beings with special faculties and divine singers go there. A man, who, engrossed in worshipping gods and manes, bathes there, obtains the (fruit of) having offered a cow. Those sages have thus made the (various) divisions of the holy place. Having satiated the gods and manes a man is honoured in Viṣṇu’s world. Having bathed there a man becomes spotless like the moon; he obtains Brahmā’s world and gets the highest position. The holy place named Puṣkara in the world of men is well-known in the three worlds as the destroyer of great sins. The thousands of crores of holy places reside in Puṣkara for (all) the three times (of the day), O you scion of the ( Kuru ) family.

26b-29a. O lord, Ādityas , Vasus , Rudras , Sādhyas with the hosts of Maruts , Gandharvas and celestial nymphs are always present there; where (i.e. at this holy place) gods, demons, brahmanic sages having practised penance got united with the divine and were endowed with great religious merit. All the sins of a person even desiring (to visit) Puṣkara are purified (and) he enjoys at the top of heaven.

29b-31 a. Brahmā, liked by gods and demons and being very much delighted, always lived at the holy place. O great king, gods along with sages obtained great well-being and were endowed with great religious merit.

31b-33. The wise say that one, who, engaged in worshipping manes and gods, bathes there (gets) religious merit (which is) ten times more than (the one obtained by) a horse-sacrifice. If a person living in Puṣkara-forest feeds even one brāhmaṇa , by that food a crore (of) brāhmaṇas are worshipped and well-pleased. By that act he becomes happy here (i.e. in this world) and after death (i.e. in heaven).

34-41a. A person, who himself lives on vegetables or roots or any other (eatable), should, being free from jealousy, and with faith, offer the same to a brāhmaṇa. O best king, by (offering vegetables etc. to a brāhmaṇa) a man—whether he is a brāhmaṇa, or a kṣatriya or a vaiśya or a śūdra —gets the fruit of a horse sacrifice. The lake by name Puṣkara, belonging to the grandsire, gives religious merit to anchorites, siddhas and sages; from which (holy place) most auspicious Sarasvatī went to the great ocean; where (again) the first god, the great ascetic, killer of Madhu (i.e. Viṣṇu) lives who is known as Ādivarāha (the first boar) and was worshipped by gods. Even those magnanimous ones who belong to the low castes go to the holy place of the grandsire (i.e. Puṣkara), and who bathe in it do not get an ignominious birth. We have heard that he who goes to Puṣkara especially on the full-moon day of Kārtika gets there an inexhaustible fruit. He who with his hands joined in reverance recollects the holy place (called) Puṣkara in the morning and evening, has (i.e. may be said to have) bathed in all holy places.

41b-46a. Whatever may be the sin of a man or a woman all that perishes merely by having a bath in Puṣkara. As the grandsire (i.e. Brahmā) is said to be best among gods, in the same way Puṣkara- tīrtha is said to be the first among the holy places. He, who, being restrained and pure, considering this, lives for ten years at Puṣkara, gets the (merit of) all sacrifices and goes to the world of Brahmā. One who maintains the sacred fire for a hundred years or one who lives at Puṣkara on (just) one full-moon day of Kārtika—(the religious merit of bath) is the same. Performing a sacrifice at Puṣkara is difficult. Practice of penance at Puṣkara is difficult. To give a gift at Puṣkara is difficult. So also residence at Puṣkara is difficult.

46b-49a. A brāhmaṇa, well-versed in the Vedas visiting Puṣkara and bathing there attains salvation and by offering a Śrāddha becomes the saviour of his manes. (If) a brāhmaṇa in name only goes to Puṣkara and offers Sandhyā [1] , (it may be said that) he has offered Sandhyā for twelve years. There is no doubt in this (for) Brahmā himself has formerly said so. The defect mentioned by Sāvitrī is not produced in his family.

49b-53. A wife who offers, with a copper water-pot, water to her husband who offers Sandhyā, being released (from the cycle of birth and death) goes to heaven. Reaching the world of Brahmā she stays there for (an entire) day of Brahmā. One, who all alone goes (to Puṣkara), performs Sandhyā in due order with the water of Puṣkara put in a pitcher, has also performed Sandhyā for twelve years. There is no doubt about this. While he is making oblations to his manes his wife should be by his side. O best of kings, by him resorting to the southern direction the manes are satisfied for twelve years.

54-56a. With (the muttering of) Gāyatrī prayer, with (i.e. by offering) a ball of rice the manes are satisfied for a thousand yugas ; and with (i.e. by offering) a śrāddha they get eternity. For this (i.e. śrāddha etc.) a man marries. Those (who say): going to the sacred place we shall offer the balls of rice with faith, obtain sons, wealth, grains and uninterrupted lineage. There is no doubt about this. This is what the grandsire said.

56b-60a. One would get (i.e. one gets) the fruit of the Agniṣṭoma sacrifice by satisfying manes and gods. O king, I shall also describe to you the hermitages; listen with a concentrated mind. Agastya has put up here a hermitage liked by the gods, of the seven sages, the brahmanic sages; so also the great hermitage of Manus . The beautiful city of the Nāgas is (situated) on the mountain-slope. O great king, I shall tell you in brief (about) the prowess of Agastya of immeasurable vitality; listen quite attentively.

60b-62. O Bhīṣma , formerly in the Kṛta-yuga there were very fearful demons, known as the Kāleya hosts, who were maddened with fighting. Resorting to Vṛtra they were eager to defeat gods. Then gods, being dejected, waited upon Brahmā. The highest lord, seeing all of them (waiting upon him) with the palms of their hands joined, said (to them):

63-65. “O gods, I have understood what you desire to be done. I shall tell you a stratagem (adopting) which you will kill Vṛtra. There is a generous-minded great and well known sage by name Dadhīci . All of you going together to him ask for a boon. He, of a righteous mind will grant it very gladly. All of you desiring victory should thus speak to him:

66-68. ‘Desiring the good of the three worlds (please) give (us) your bones.’ Casting his body he will give (you) his bones. With his bones fashion a very terrible great destructive weapon like the thunderbolt. That great divine missile, capable of killing the enemy is called Aśani . With that thunderbolt Indra will kill Vṛtra. All this I have explained to you; do all that (as explained).”

69-76. Then the gods, being thus addressed (by Brahmā), sought his leave and led by Indra went to Dadhīci’s hermitage. It was on the other bank of Sarasvatī; it was covered with various trees and creepers, resounding with the hummings of the bees like the sounds of the Sāma -singers; resounding with the notes of the cakora -birds [2] mixed with the notes of the male cuckoos; it was resounding with the cries of buffalos, boars, sṛmara and camara [3] deer, free from the fear of tigers and roaming at various places (in it); so also with trumpetings of female and male elephants in rut and resounding with the cries (of) the sporting lions and great tigers roaring loudly; so also it was resounding with the cries of peacocks secretly dwelling in various dens and caves. (Gods) came to Dadhīci’s hermitage well-known like heaven. There they saw that Dadhīci having lustre like that of the sun shining with his body like the four-armed (Viṣṇu) with Lakṣmī . Having saluted and paid homage to his feet, all gods asked him for a boon as they were told by Brahmā.

77. Then that very well-known Dadhīci spoke thus to the best gods: “O gods, I shall do whatever is beneficial to you; I shall even cast my body.”

78-81. Speaking thus to them, he, the greatest among the bipeds (i.e. human beings), abandoned his life. Those gods, along with Indra, took his bones to use them as required; and the gods, with their appearances pleasing in view of the victory, finding (i.e. going to) Tvaṣṭṛ told him (their) desire. Tvaṣṭṛ too, hearing their words, pleased in appearance and self-restrained, carefully fashioned the very powerful thunderbolt; and being delighted (on) having fashioned that missile said to (Indra): “O god, today reduce to ashes, with this excellent missile, that fearful enemy of gods (i.e. Vṛtra). Then with your enemies killed, you, remaining in the heaven along with the group of your attendants (the gods) happily rule over the three worlds.” Thus addresed by Tvaṣṭṛ Indra, who was delighted and self-restrained, took that thunderbolt.

82-83. Then he, provided with the thunderbolt, and adored by gods, found out Vṛtra who had remained by covering the heaven and the earth, who was all around protected by Kālakeyas [4] of big bodies and with their weapons ready and (looking) like mountains with their peaks.

84. Then O best of Bharatas, a great war, causing fear to the world, of the gods with the demons took place for a while.

85-86. A clanging noise of the swords repulsed by the raised arms of the heroes, was produced (there;) O king, with the bodies pierced, and the heads falling from the sky, the earth appeared to be covered by tāla -trees.

87. The Kāleyas , putting on golden armours, having (iron) beams as their weapons, and, looking like trees burnt by wild fire attacked the gods.

88. (The gods) could not put up with the force of them (i.e. of the Kāleyas) who were together forcibly rushing (to the gods); being defeated they (i.e. the gods) fled through fear.

89. Seeing them frightened and fleeing, and seeing Vṛtra strengthened, the thousand-eyed Indra became very much dejected.

90. Seeing that Indra (thus) overcome with dejection eternal Viṣṇu put his own lustre into Indra and increased his power.

91. The hosts of gods and all the pure brahmanic sages, seeing Indra (thus) strengthened by Viṣṇu, mustered strength.

92. Indra, who was (thus) strengthened by Viṣṇu along with gods and illustrious sages, became powerful.

93. Coming to know that the lord ofgods (i.e. Indra) had become powerful Vṛtra cried very loudly. Due to his shouting, everything—earth, quarters, the sky, heaven, mountains—shook (up).

94. Then that great Indra, who was very much agitated, sank with fear on hearing that fearful, great shouting and quickly discharged his thunderbolt on his head.

95. He, who had put on golden flowers, struck by Indra’s thunderbolt, fell down with a great sound in front (of Indra), like a very great mountain along with Mandara , released from Viṣṇu’s hand.

96. When that greatest demon was killed, Indra, struck by fear, ran to enter a lake. He thought that the thunderbolt had slipped from his hand due to Vṛtra’s fear, and did not notice Vṛtra (who was) killed by him.

97. All the gods along with the sages were happy and delighted and praised him (i.e. Indra); and the gods, agitated due to Vṛtra’s murder, together quickly killed the remaining demons.

98-100. Being killed at that time by the gods, the great demons, with speed like that of the wind, and struck by fear, entered the vast ocean full of large fish and gems, and together held consultations. There some of them of a firm mind conceiving various remedies, and distressed with fear and tormented by the groups of gods, decided to destroy the three worlds. Due to their (imminent) contact with destructive death, they who were thinking there, had a terrible idea.

101-102. (They said:) “Those who are endowed with learning and penance should be destroyed (i.e. killed) first; and as all the worlds are sustained by penance, make hurry to destroy penance. Quickly murder those on the earth who are ascetics, well-versed in piety and wise; (for) when they are destroyed the world will be destroyed.”

103-106. Thus all of them with their understanding and disposition lost, became very much delighted at (the idea of) the destruction of the world. They resorted to the inaccessible treasure of gems (i.e. the ocean) of great waves and the abode of Varuṇa . (Thus) having obtained (as their resort) the ocean, the treasure of water and (the abode of) Varuṇa, the Kāleyas became busy in the destruction of the three worlds. They who were very angry, devoured, at night, the sages that lived in the hermitages and auspicious abodes. They ate up one hundred and eighty-eight brāhmaṇas in Vasiṣṭha ’s hermitage and also others practising penance in the forest.

107-110. Having gone to Cyavana ’s holy hermitage inhabited by brāhmaṇas, they ate up a hundred sages subsisting on fruits and roots. Doing such (things) at night, they entered the ocean in the day. Having gone to Bharadvāja ’s hermitage, they killed twenty restrained celibates subsisting on air and water. In this manner the powerful demons, due to the might of their arms, rushed at night to devour the sages.

111-122. During a long period they killed many hosts of sages; and, O lord of men, men did not recognise them. The world distressed with the fear of the Kāleyas was without any sacred study, exclamation of Vaṣaṭ or sacrifices, festivals and (other sacred) rites and (therefore) without any exertion. O lord of men, men being thus destroyed, being frightened, and intent upon their own protection, ran into the ten directions. Some entered the caves, while others were scattered (i.e. ran here and there); some others, distressed with fear, gave up their life through fear. Certain very proud, brave, great archers strove hard to find out the demons; but they could not pursue them who had entered the ocean. They did not get much peace, and returned home. When there was (thus) slaughter in the world and when sacrifices, festivals and sacred rites were no more (observed), O lord of men, the gods, very much dejected, came back through fear to the unconquered Viṣṇu after having gathered together; and led by Viṣṇu, they held consultations. Then the gods who had gathered (there) said to Viṣṇu: “O lord of the world, you are our creator, protector and commander; you have created all this world—that which moves and that which does not move. O you lotus-eyed one, formerly, assuming the boar’s form you took up (i.e. out) the earth that had disappeared (i.e. sunk into the ocean) for (the good of) the world. O you best of men, taking up the body (i.e. form) of Narasiṃha , you formerly killed the very mighty and foremost demon Hiraṇyakaśipu . Assuming the form of Vāmana , you threw out from the three worlds, the great demon Bali , who could not be killed by any being.

123-130. The gods killed the cruel demon Jambha [5] who was a great archer and caused disturbance in sacrifices. Such deeds, which are innumerable (were done by you). O killer of Madhu, you are the recourse of us who are very much frightened; therefore, O god, lord of gods, we are requesting you to (save) the world. Protect the worlds and Indra too, from great fear. The beings of the four kinds act by your favour. Men are happy and the residents of heaven are happy because of the oblations offered to gods and manes. Thus people, depending upon one another and unexcited due to your favour and protected by you alone, act; and this very great fear has now come to the worlds; we do not know by whom the brāhmaṇas are killed at night; when the brāhmal)as are weakened, the world will perish. O you of mighty arms, O lord of the universe, due to your favour let not all the worlds, protected by you alone, perish.”

Viṣṇu said :

131-134. O gods, I know the entire cause of the destruction of the beings; and I shall tell (it) to you; being free from distress listen (to me). The very terrible groups (of demons) called Kālakeya , seeing Vṛtra killed by the intelligent Indra, (trying) to protect their life, entered the ocean. They entered the fearful ocean full of alligators, (and) at night killed the sages for the destruction of the world. As they are hidden (i.e. as they hide themselves) within the ocean, they cannot be destroyed. You should (therefore) think of destroying the ocean.

135. Hearing these words uttered by Viṣṇu and having met Brahmā, the gods went to Agastya’s hermitage.

136. There they saw the magnanimous Agastya, of a blazing lustre and waited upon by the sages as the grandsire by gods.

137. Having gone to the noble, excellent, careful Agastya, the heap of penance due to his having done the deeds assigned to him, the gods said:

138. “Formerly you were the refuge of the worlds tormented by Nahuṣa . For the (good of the) people you deprived him, the thorn (i.e. troublesome) to the worlds, of the throne.

139. Due to his being angry with the Sun, the best mountain viz. Vindhya grew (in height); but not transgressing your words (i.e. obeying your order) he does not grow now.

140-141. As the world is covered with darkness, and the beings are afflicted with (the fear of) death, we, having come to you, the protector, are very happy. You are always the refuge of us who are very much afraid. Therefore, because you are the giver of boons, we shall today seek a boon from you.”

Bhīṣma said :

142. O great sage, I wish to hear in detail why all of a sudden Vindhya was filled with anger and why he grew (in height).

Pulastya said :

143. At the time of rising and setting, the Sun went round the great golden mountain Meru , the lord of mountains.

144-146. Seeing the Sun like that (i.e. going round Meru) the Vindhya mountain said to him: “As you go to the mountain Meru everyday and go round him, you should do the same to (i.e. go round) me (also).” Thus addressed, the Sun replied to the lord of mountains: “I am not going round the (Meru) mountain by my desire. This path is ordained for me by Him who created this world.”

147. O you who torment the enemies, the (Vindhya) mountain who was thus told (by the Sun), being angry and desiring to block the path of the Sun and the Moon suddenly grew (in height).

148. Then all gods gathering together with Indra (and) coming to the lord of mountains warded (i.e. tried to ward) off the growing (mountain), but he did not do what they told him.

149. All those gods together went to the respectable sage Agastya residing in his hermitage and best among those possessing penance and piety, and having glowing power.

The gods said :

150-151. O best sage, this lord of mountains, Vindhya, being under the influence of anger, blocks the path of the Sun, the Moon and the Constellations. None else (except you) is able to ward him off.

Having heard these words of the gods, he went to the mountain.

152-154a. Having gone to Vindhya, he said to him who stood by him with respect: “O best of mountains, I desire that a passage be given (to me) by you; for some work I am going to the southern direction; (please) wait till I come back. O lord of mountains, after I return you may grow as you like.”

Pulastya said :

154b-157. (Even till) today, Agastya has not returned from the southern region. You asked me and I have told you why Vindhya does not grow due to the prowess of Agastya. Now, O king, listen to me. I will tell you how all the gods, after going to the door of (the hermitage of) Agastya, killed the Kāleyas. Having heard the words of gods, Agastya said to them: “For what purpose have you come (to me)? What boon do you desire from me?.”

158-159. Thus addressed by him at that time, the gods said to the sage: “We desire (to have) a wonderful boon (from you). O divine sage, O high-souled one, drink (up) the ocean. O great sage, we thus desire the great ocean to be fully drunk by you. Then we shall kill the army of god’s enemies, called Kāle-yas, along with their descendants.”

160. Hearing the words of the gods, the sage said: “All right. I shall fulfil your desire which would cause happiness to the worlds.”

161. O you of good vow, saying this he then went, along with the sages mature in penance, and gods, to the ocean, the abode of water.

162-165. Men, serpents, Gandharvas, Yakṣas and Kimpuruṣas (beings with human heads and forms of horses) desiring to see that wonder went after the noble sage. Then with them he saw the ocean roaring fearfully, as it were dancing with waves and leaping with the wind, as it were laughing with the heaps of foam and tumbling into the crevices, crowded with crocodiles (or sharks) and full of hosts of birds. Gods with Agastya, great serpents, Gandharvas, and noble sages reached the great ocean.

166-171. Having reached there the revered and best of the sages, Agastya desiring to drink (up) the ocean said to the gods and sages that had assembled there: “For the good of the worlds I will drink up the ocean. Do quickly what you want to do.” Saying this much (i.e. these words), that angry Agastya drank up the ocean when all the world was watching. Gods with Indra, seeing the ocean (thus) being drunk up (by Agastya) were very much amazed and adored him with eulogies. (They said to him:) “O you creator of the worlds, you are the protector and creator of us and (also) of the worlds. This flat world will be elevated by your favour.” The great one being (thus) adored by the gods when the chief Gandharvas were shouting (joyfully), and being showered upon with flowers, made the great ocean void of water.

172-177. All the gods became very much delighted on seeing the ocean emptied (by Agastya); and holding divine and excellent weapons the gods, of great energy, killed those demons. They (i.e. demons) being thus killed by the noble, violent and roaring gods, were unable to bear the force of the high-souled gods. O you born in the family of Bharata , the demons who were making fearful sounds, being killed by the gods fought very fiercely for a while. They who were striving hard with their might were formerly burnt by the sages, whose souls were purified and were killed by gods. They (i.e. the demons) who had put on golden ornaments [6] on their chests and wore earrings and bracelets [7] , when killed shone very much like blossomed Kiṃśuka trees. Some of the best followers of demon Kāleya, that remained (i.e. escaped being killed), tore asunder goddess earth and entered the lower region.

178. Having seen the demons killed, the gods praised the best sage with various words and said these words to him:

179-180. “O illustrious one, the worlds have obtained great happiness by your favour. The Kāleyas of a fearful valour have been killed by your lustre. O great brāhmaṇa, fill up (with water) the ocean, the promoter of the welfare of the world. Pour out again the water that you had drunk.”

181-182. Thus addressed, the revered sage, best among the sages, said: “That water has been digested by me; you who strove (to empty the ocean should now) think of some other way for filling the ocean (with water).”

183-188a. Hearing these words of the great holy sage (all the) gods together became amazed and dejected. Requesting one another and saluting the best sage, all the beings and the brāhmaṇas went as they had come, O great king. Gods along with Viṣṇu, consulting one another about the filling up of the ocean, followed (i.e. went to) the grandsire (i.e. Brahmā), and with the palms of their hands joined, all of them told him about the filling up of the ocean. Brahmā, the grandsire of the worlds said to them, who had gathered (there): “O gods, all of you (may) go as you like and as you wish; after a long period the ocean will go back to its original condition. The great king Bhagīratha , making his relations the cause (i.e. for the sake of his relations) will again fill up the ocean with the stream of the Ganges .”

188b. Thus (i.e. having told them like this) Brahmā dismissed the gods and the best sages.

189-190. The lord who was pleased said to Agastya, the best sage: “You have performed this operation—the destruction of the demons—for gods; since you saved the gods, I am pleased with you, O sage. Ask for a boon that you desire to have; I shall grant it.”

191-192. Agastya, thus addressed by Brahmā, saluted Brahmā (and said to him): “O god, I did this mission of the gods by remaining here. Let this hermitage be the best of all; and there is no doubt that when you say it will be so (i.e. best of all), it will be like that.”

Brahmā said :

193-195. “Having had a pilgrimage to Puṣkara those men, who, having come here bathe in the pools here and satisfy (by making offerings) manes and gods and offer worship to gods which causes everything to be inexhaustible, and taking (in their hands) high and low materials of worship offer baked cakes [8] and small round cakes [9] to brāhmaṇas, will reside in heaven; the manes are satisfied with the śrāddha (offered here) till the submersion of the beings (i.e. final deluge).

196-200. He, who, having climbed up the sacrificial mountain, sees the outflow of the Ganges, pleases a sage with bulbs, roots and fruits, reaches the place of seven sages and enjoys happiness (there) for eternal years. The divine river flowing to the north has come up to Puṣkara. There is no doubt that he who bathes here and is engaged in worshipping manes and gods, gets the fruit of a horse-sacrifice. O best of sages, he who feeds (but) one brāhmaṇa (here) has (indeed) fed a crore of brāhmaṇas; the food-and-drink offered here is inexhaustible. Whatever he desires, all that he obtains. A man who has just bathed here does not have an ignominious birth.

201-202. The place that I have given (you), O best of sages, will be the best among places, and the best sacred place of all sacred places. There is no doubt about it. All that sin of a man or a woman perishes merely by his (or her) having bathed here.

203-204. Having thus spoken, and having taken his leave of the best sage Agastya and of other sages, revered Brahmā, the grandsire of the worlds went (to his abode); and, O hero, Agastya too lived in his own hermitage. I have thus narrated to you the origin of the hermitage of Agastya.

205-211. O you born in the Kuru-family, I shall also describe to you the hermitages of the seven sages: These sages, viz. Atri and Vasiṣṭha, and Pulastya , Pulaha , Kratu , Aṅgiras , Gautama , also Sumati and Sumukha , Viśvāmitra , Sthūlaśiras , Saṃvarta and Pratardana , Raibhya , Bṛhaspati and Cyavana, Kaśyapa , Bhṛgu , Durvāsas , Jamadagni , Mārkaṇḍeya and Gālava , Uśanas and Bharadvāja, and the sage Yavakrīta , (also) Sthūlākṣa , Sakalākṣa, Kaṇva , Medhātithi and Kṛta , Nārada and Parvata , Svagandhi and brāhmaṇa Cyavana, Tṛṇāmbu, Śabala , Dhaumya , Śatānanda and Kṛtavarṇa, Jamadagni, also Rāma and Aṣṭaka and others, also Kṛṣṇadvaipāyana along with his sons and disciples, came to Puṣkara and in the hermitage of the seven sages, got engrossed in restraints and these ascetics were full of compassion.

212-216. (All these virtues, viz.) kindness, victory, courage, penance, truth, uprightness, pity, charity, muttering were established in all of them. The (fruit of the) deed which is done here is enjoyed in the next world. Knowing this to be so, the sages are intent upon the highest goal. Atheists, thieves, those who have not restrained their senses, (also) the cruel and wicked, the ungrateful and the haughty men do not come here. Those who are truthful and lustrous, brave, kind and given to forgiveness, (also) those who perform and are disposed to sacrifices, who are desireless and innocent, who do not have the sense of mineness and egotism go there to Puṣkara.

217-224. The noble ones there do not have (i.e. do not contract) a disease or old age or death. Fools, also sensual persons, and those who are perturbed by love of sensual enjoyments, greed, passion, treachery, anger and delusion do not enter (i.e. go) there. Those who look upon honour and dishonour as equal, who are indifferent to pairs of opposite feelings (of pleasure and pain), and who have controlled their senses and who are intent on meditation and concentration of mind go to Puṣkara. The brāhmaṇas who, as already told, live in the hermitages to protect themselves from Yama , get (i.e. go to) glorious worlds; (also) those who do not harm beings by act, thought or speech, who are more (i.e. very) kind, good and always speak agreeably, who always maintain the sacred fire, who always honour guests, who always study the Vedas, and are always engaged in bathing, and who, being free from desire, always look upon other’s wife as their own mother or sister or daughter (go to the glorious worlds). (Similarly) those who do not get angry when insulted, do not harm when harmed, look upon pleasure and pain as equal, (who) are noble and have their senses controlled, all of them perceive (everything) and all of them, thinking about the eternal world of Brahmā with profound meditation, formerly moved on this earth.

225-227. Some time there was the entire world, oppressed by hunger, was full of miseries. Then when thus there was no food in the world, they (i.e. the sages) desirous of obtaining (i.e. sustaining) themselves, and being very miserable got (the) dead (body of) a boy and cooked it. A king walked about there. Seeing the distressed sages and being struck by dejection he said these words (to them) at that time:

The king said :

228-229. Receiving gifts is observed to be a praiseworthy mode of leading life for the brāhmaṇas. Therefore, O sages, accept from me gifts like excellent villages, rice, barley, drinks, jewels, gold, cattle and milch-cows. (Take) all that, (but), O brāhmaṇas, do not cook flesh.

The sages spoke :

230-236. O king, accepting gifts is terrible, it is tasting wine; it is like poison. Why do you allure us who know this? An oilman is equal to ten slaughter-houses; a vendor of spirituous liquors is equal to ten oilmen; a prostitute is equal to ten vendors of spirituous liquors; (and) a king is equal to ten prostitutes. So a king is comparable to a vintner who carries (i.e. is equal to) ten thousand slaughter-houses. Acceptance of gifts from him is fearful. A brāhmaṇa, who, deluded by greed, accepts (gifts) from a king, is cooked in the terrible hells like Tāmisra . [10] Therefore O king, go (your way); may you prosper with your gifts. Give this (host of gifts) to others.

Saying so, they went to a forest. Then the king’s ministers went there at the bidding of the king and scattered on the ground udumbara fruits containing gold. Then (while) collecting food they picked up the udumbara fruits also. Seeing them to be heavy, Atri said, “These are not to be taken.”

Atri said :

237-240. We are not fools, we are not dullards. Being wise and learned we know that these (fruits) are golden. It gives great pleasure here (i.e. in this world); but it impedes the rise (of the person) after death; therefore he who desires happiness and eternity should not take it. He who receives a golden coin multiplied by hundred or endowed with a thousand (i.e. he who receives a hundred or thousand golden coins) from another (person), goes to the most sinful condition. Whatever rice, barley, gold, beasts or ladies are there on the earth—realising that (all) this is not eough for one, one should be tranquil.

Vasiṣṭha said :

241-244. Between the accumulation of penance that one has and the accumulation of wealth that another has, the former is superior to the latter. Calamities of a person who discards all accumulations, vanish. No hoarder is ever free from calamities. According as a brāhmaṇa does not accept a bad gift, his brahmanic lustre increases as a result of contentment. If poverty and kingdom are weighed (i.e. compared) with each other, then poverty is superior to kingdom for one of a good mind.

Kaśyapa said :

245-249. This accumulation of wealth is a great calamity for a brāhmaṇa. A brāhmaṇa deluded by material prosperity is deprived of final beatitude. Material wealth leads to delusion, and delusion leads to hell. Therefore, one who desires bliss should abandon from a distance (i.e. keep away) material wealth called misery. The desirelessness of him, who desires material things (only) for religious merit, is superior; for it is better not to touch mud than to wash it (after being smeared with it). That religious merit which is obtained through material wealth is said to be perishable. That sacrifice which is done for others is inexhaustible and is a cause of salvation.

Bharadvāja said :

250-253. The hair of one who grows old, wears out. The teeth of one who grows old, perish. (But) the desire for wealth and for life, even of him who grows old, does not wither away. The eyes and ears wear out, (but) desire alone is undisturbed. As a tailor brings together (i.e. stitches) two pieces of cloth with a needle, similarly the thread of the mundane existence is brought near (a person) by the needle of desire. Like the growing horn of the ruru deer when his body grows, desire is unlimited, difficult to satiate, the cause of hundreds of miseries and full of unrighteous things; therefore one should avoid it completely.

Gautama spoke :

254-257. Who, content even with fruits, is not able to excel? A man plunges into miseries because of the fickleness of the greedy senses. For him, whose mind is contented, wealth exists everywhere; for him, with his feet covered with hide, the earth is at it were, covered with hide. How can that happiness, which, those who are gratified with the nectar of contentment get, be obtained by those who are greedy of wealth and who run here and there (for wealth)? Want of contentment is a great misery, and contentment is great happiness. Therefore, a man desiring happiness should always be contented.

Viśvāmitra said :

258-261. If one desire of a person entertaining it is satisfied, another desire pierces him like an arrow. Desire never ceases by enjoying the desired things; like fire with oblations put into it, it again grows. A man who longs for desires (being satisfied) does not get happiness like a cātaka bird going to the shadow of a tree which has a hawk’s nest on it. A king who enjoys this earth begirt by four oceans is not (so) happy (as) he who looks upon stone and gold as equal.

Jamadagni said :

262-265. He who does not accept a gift even though he is fit to receive it goes to those eternal worlds to which the charitable people go. A brāhmaṇa who desires wealth from a king should be deplored by great sages. The fool does not realise the fear of tortures in hell. Even though one is worthy of receiving a gift one should not be attached to it. By (accepting) a gift the brahmanic lustre of the brāhmaṇas comes to an end. Those, who are worthy of receiving gifts, but desist from doing so (i.e.) those who do not receive gifts, go to the same worlds as the givers.

Arundhatī spoke :

266-267. As the lotus-fibre remaining in a lotus would always pervade it, similarly desire, having no beginning and no end, and which is difcult to be abandoned by the wicked and which does not grow old even though the person (who entertains it) grows old, is always associated with the body. Gladly give up this desire which is a fatal disease.

Cāṇḍāla said :

268. As these kings dread (i.e. entertain) the fear from Rudra etc. (or) as a weak person is afraid of a powerful one, I afraid of (greed).

Paśusakha said :

269a. A learned man desiring his well-being should do that which the wise always intent upon piety do.

269b-273. Speaking thus, all the sages firm in their vows abandoned those fruits containing gold and went elsewhere. Then as they were wandering they went to Madhyama Puṣkara. There they saw a wandering mendicant, Śunaḥsakha (by name) who had all of a sudden come there. Accompanying him to some other forest they saw a great lake—a reservoir—covered with lotuses. Thinking about an auspicious way they encamped on the bank of Sarasvatī. Then that ascetic Śunaḥsakha (lit. one with a dog) said to all the hungry sages: “Tell me, all of you, what kind of pain hunger is.”

274a. All the sages together said to that Śunaḥsakha (the mendicant with a dog):

The sages said :

274b-277. Even that pain (that one has) when one is wounded by a (missile called) Śakti , a sword, a mace, and a disc, a javeline or an arrow, is vanquished by the pain caused by hunger. That pain also caused by diseases like asthma, leprosy, consumption, knee-ache, fever, epilepsy, gout is not greater (i.e. acuter) than the pain caused by hunger. Men who have put on golden armlets, anklets, crowns or bright ear-rings do not shine when they remain in hunger (i.e. when they are hungry). As the sun’s ray draws the water fallen on the ground, similarly the arteries in the body are dried up by the digestive fire of the stomach.

278-281. A person oppressed by hunger does not hear, does not smell, does not see with his eyes, is scorched, gets emaciated, is perplexed and parched up. Overpowered by hunger he does not recognise the directions like the east, the south, the west and the north; and also the lower and the higher. Due to hunger dumbness, deafness, dullness, lameness, horror aggravate excessively. A person oppressed with hunger abandons his father, mother, sons, wife and daughter, and also his brother and kinsman.

282-284. A person oppressed with hunger, does not worship properly the manes, god or preceptor, and also sages that have followed (i.e. approached) him. Thus left by himself, (he suffers from) these troubles which happen to (cause pain to) men. So a person, endowed with faith, should thus offer food. Then being one with Brahman , he rejoices with Brahman.

285-286. The manes of that man, who everyday offers well-cooked food to a brāhmaṇa, who declares offering of food especially at the time of śrāddha, who at a śrāddha where the spirits have undergone destruction, ever narrates (texts), are pleased till death.

287-288. There is no doubt about this. One who offers food in the vicinity of gods and brāhmaṇas gets salvation. He who hears (texts about charity etc.) is free from sin whether he is enlightened, or intoxicated or has arrived accidentally, or is void of devotion.

289-292. Brāhmaṇas endowed with charity are happy and share piety. Those who know the truth have laid down restraint, control and curbing of the passions. It is especially an eternal duty for brāhmaṇas; curbing the passions increases lustre; curbing the passions is pure and excellent. A man becomes free from sin and lustrous by means of curbing his passions. Whatever restraints and religious duties of good families are prescribed, or even whatever fruit of sacrifices that is said to be obtained, curbing the passions excels (all) of them. From curbing of passions only proceed penance, sacrifice and charity.

293-295. What (can) an unrestrained person (get) in a forest or what (can) a restrained person (get) in a hermitage? Wherever a restrained person stays, that is a forest, that is a great hermitage. What is the use of the hermitages to him endowed with a virtuous mode of life and with sense-control? Mistakes occur in the case of (i.e. are committed by) impassioned persons even in a forest, (while) penance of the nature of the control of five senses is possible (even) at home. For him who indulges in a praiseworthy deed, his house (itself) is a penance-grove.

296-299. Those who earn their livelihood by (doing) good deeds and righteously, who are always pleased and rejoice in their (own) house, who have conquered their senses, to whom guests are dear and who abide by restrictions, follow piety in their house (itself). Salvation is not had by him who is engrossed in (the study of) grammar, who is interested in fame, who is intent upon (getting) food and clothes, and who is delighted in knowing the behaviour of (other) people. Salvation is certainly possible for him who is given to loneliness, who is of a firm vow, who withdraws affection for all the senses, whose mind is directed to the supreme spirit and meditation on it and for him who is always harmless. A person whose passions are curbed, sleeps and wakes up happily. He, whose mind is awakened, behaves equally with all beings.

300-303. A person does not move as happily in a chariot, or on (the back of) a horse or an elephant, as he moves, with his mind disciplined, on the passage into the next world. (As) one should not touch a lion, nor very much anger a serpent. nor should always make one’s enemy wrathful, so also one should not make one’s mind void of control. Yama is not called Yama. It is one’s self that is called Yama (restraint). That yama by which one’s self is controlled, is called Yama (restraint), but a man is dejected without any reason. What can Yama do to him who has controlled himself?

304-306. There is always fear from the carnivorous and (other) animals. To control them the Self-born one (i.e. the creator) has created the rod or sceptre (as the symbol of authority and punishment). The sceptre protects the beings; the sceptre guards the subjects; the sceptre, difficult to conquer, keeps off the most sinful ones. The dark, young, red-eyed sceptre, in which customary observances have been established, governs men.

307-311. (Now) in all the stages (of human life) restraint is the best vow. I shall tell all the characteristics [11] by which a person is said to be one whose passions are curbed. (They are:) want of lightness of spirit, want of harshness, contentment, good manners, absence of jealousy, revering the elders, kindness and absence of wickedness towards beings. Curbing passions is said (to consist) of these six (characteristics) by the sages of tranquil minds. Piety and salvation are dependent upon kindness; so also is heaven, O king. He is said to be tranquil who is not angry when insulted, or is not delighted when honoured, and who looks upon pleasure and pain as equal and who is wise. A tranquil person sleeps happily and awakens happily; so he remains superior. He who despises, perishes.

312-313. Even though insulted by (another person) he should never think ill about him; looking to the duties of his own class, he should not find fault with those of others. He should know himself and should not insult another person by (finding) his faults.

314-316. As a garment covers a defective body, similarly curbing the passions covers one who is deficient in sacred formulae, acts or also in birth. Those who do not know (what) curbing the passions (is), have studied in vain. Restraint is the root of sacred learning; it is an eternal law; he who holds his restraint as equal to gold, is called firm by (i.e. on account of) that (attitude); and not one who is deluded by wealth. Of all the vows restraint is the highest one.

317-318. Even if a brāhmaṇa, knowing the real nature of the Vedas, studies the six limbs (of the Vedas) but is destitute of restraint, he is not honoured here (i.e. in this world). Even though Vedas are studied along with their six limbs, they do not purify a person who is void of restraint. (The study of) Sāṃkhya or Yoga or birth in a (noble) family, or a bath in a holy place is useless (without restraint).

319-320. A brāhmaṇa well-versed in the meditation on the supreme spirit would be gratified with an insult as with nectar, and would always despise honour as poison. Penance increases (in strength) by means of insult and decreases by means of honour. A brāhmaṇa who is adored and worshipped goes (away) like a cow (after being) milked.

321 -324. As the cow again swells with grass and water, similarly the brāhmaṇa again grows (in strength) by means of repeating prayers and sacrifices. There is no other friend like censure which, receiving sin, gives its own merit. A person should not revile the revilers, should abstain from anger; then (i.e. by doing this), controlling his self he sprinkles it with nectar. A skull (as a begging bowl), roots of trees (as a residence), rugged garments, solitude, indifference, and celibacy lead (one) to the highest position.

325-328. What will he do in a forest (i.e. what is the use of living in a forest) after having conquered desire and anger (i.e. if he has controlled his desire and anger)? Scriptures are (i.e. scriptural knowledge is) retained by study and a family is sustained by good character; sacred prayers are retained by their use, and anger is retained (i.e. checked) by goodness. Who is like him on the earth, who controls his anger that is produced (in his mind), and who, the brave one, mutters prayers without anger? I regard him as the best man who remains after (i.e. by) curbing his anger that is produced, and not that man who sinks into anger. I have told you in detail this rule of piety, which has come down from the grandsire, which is sacred, which is the collection (i.e. essence) of the Vedas and which is eternal.

329-333a. Worlds of those who perform sacrifices are different; so also worlds of those who practise penance are different. Different are the worlds of those whose passions are curbed; and they are greatly honoured. Those who forgive have one fault (only) and no other; and it is that people look upon a person given to forgiveness as weak; (but) this should not be looked upon as a fault (for) forgiveness is the strength of the intelligent. He who knows tranquility greatly values performing sacrifices and digging wells and doing other acts of charity. [12] He who mutters prayers or offers oblations or worships with anger, all that (he does) leaks like water from a broken jar.

333b-342a. He who, getting up in the morning, recites this chapter on restraint, will, after having got into the boat of religious merit, overcome difficulties. A brāhmaṇa should always recite this chapter on restraint. He (then) goes to the world of Brahmā. From it he does not fall down. Listen to the all-in-all of righteousness; retain it after having heard it. Do not do to others what is unfavourable to yourself. He who looks upon other’s wife as his mother, and upon other’s wealth as a clod, and upon other beings as himself (alone) perceives (i.e. is wise). Cooking (food) for (offering it to) all gods, and living for others—this is the all-in-all of everything as gold is of (all) metals. Remembering (what is) beneficial to all beings one gets immortality, O king.

Thus having spoken about the essential nature of religious merit to Śunaḥsakha, all of them stayed there on the bank of the lake with him. They saw the extensive lake covered with (i.e. full of) lotuses blooming at sunrise and moonrise. Getting down into the lake. they put the bundles of fibres of lotuses on the bank of the lake, and performed the auspicious rite of offering water. Having come out of the water, and having met one another, and not seeing these lotus-fibres, they said these words:

The sages said :

342b-344a. Which sinful and cruel person, desiring to eat (the lotus-fibres) has taken away the lotus-fibres of us who are tormented with hunger?

Those best brāhmaṇas, suspecting one another, asked one another; and O king, they decided to swear.

Kaśyapa said :

344b-347a. May he, who has stolen the lotus-fibres, lose everything everywhere, be deprived of his deposit, be a false witness. May he, who has stolen the lotus-fibres practise unjust acts through trickery; and have the fruit of those who serve a king. May he, who has stolen the lotus-fibres, (drink and) eat liquor and flesh, always tell lies and always enjoy objects of senses. May he, who has stolen the lotus-fibres, give his daughter (in marriage) after (receiving) her purchase-price.

Vasiṣṭha said :

347b-348. May he, who has stolen the lotus-fibres, have sexual intercourse during a period unfavourable for conception, sleep during the day, and be the guest of one another. May such a brāhmaṇa and the husband of Śūdra female live in a village having one well only.

349-351a. May he, who has stolen the lotus-fibres, get the same world as he (i.e. the Śūdra-female’s husband) gets. May he, who has stolen the lotus-fibres, be cruel and proud of his prosperity, and be jealous and wicked. May he, who has stolen the lotus-fibres, revile when he is reviled (by others) and beat when he is beaten by others; and may he sell liquors.

Gautama said :

351 b-353a. May he, who has stolen the lotus-fibres, spoil the food after the guest has arrived, and always eat the food of a Śūdra; having given gifts, may he proclaim them, and may he be pleased with (i.e. enjoy) others’ wives. May he, who has stolen the lotus-fibres eat sweat-meat all alone.

Viśvāmitra said :

353b-357a. May he, who has stolen the lotus-fibres, always indulge in sex and have sexual intercourse by day, and be a sinner always. May he, who has stolen the lotus-fibres, censure others and enjoy other’s wife, and be interested in blaming others. May he, of a wicked mind who has stolen the lotus-fibres, slight his mother and father, and have a different (i.e. a mean) attitude towards his mother. May he, who has stolen the lotus-fibres, always eat other’s food and sell the (knowledge contained in the) Vedas.

Jamadagni said :

357b-358a. May he, who has stolen the lotus-fibres, be other’s servant in every existence, and be destitute of all religious rites.

Śunaḥsakha said :

358b-360a. May he, who has stolen the lotus-fibres, study the Vedas justly and be a householder to whom guests are dear, and may tell the truth continuously. May he, who has stolen the lotus-fibres, offer (oblations) to fire according to the proper rites. May he always perform sacrifice(s), and go to the abode of Brahman.

The sages said :

360b-361a. This swearing that is done (now), is desirable for the brāhmaṇas; O Śunaḥsakha, you have stolen the lotus-fibres of all of us.

Śunaḥsakha said :

361b-363a. O brāhmaṇas, these lotus-fibres were concealed by me, who also desired to hear (about) religious merit (from you); know me to be Indra. O sages, due to your greedlessness you have won the inexhaustible worlds. Get in the aeroplane; we shall go to the abode of gods.

363b-367a. Then the great sages, who recognised Indra, and who were well-versed in speech, said these words:

“A man, who, having come here, enters the Madhyama Puṣkara, gets the necessary fruit after having fasted for three nights. There is also no doubt that he would get here the entire fruit of the twelve-year initiation which is laid down for those who live in forests. He does not meet with misfortune and enjoys with his own hosts (i.e. his own kinsmen); and having reached Brahmā’s place lives there for (such a long time as) Brahmā’s day.”

Pulastya said :

367b-369. The sages, being very much pleased, went to heaven with Indra. Since though thus subjected to various temptations, they did not indulge in greed, so they went to heaven. He who always listens to the auspicious account of the sages, becomes free from all sins and is honoured in heaven.

[1]: [1] : Sandhyā : The morning, noon and evening prayers of a brāhmaṇa.

[2]: [2] : Jīvaṃjīvaka : The cakra bird.

[3]: [3] : Sṛmara & Camara : Are kinds of deer.

[4]: [4] : Kālakeyas/Kāleyas : Name of a kind of demons.

[5]: [5] : Jambha : The name of a demon killed by Indra; here, however, he is said to have been killed by gods.

[6]: [6] : Niṣka : A golden ornament for the neck.

[7]: [7] : Aṅgada : Bracelet.

[8]: [8] : Śaṣkula : A kind of baked cake.

[9]: [9] : Apūpa : A small round cake of flour, meal, etc.

[10]: [10] : Tāmisra : A division of hell. There are twenty-one different parts of the internal regions where different kinds of tortures are inflicted on sinners.

[11]: [11] : Though the characteristics are said to be six, they are really eight, beginning with akārpaṇya and ending with apaiśunya.

[12]: [12] : Iṣṭāpūrta : Performing sacrifices and digging wells and doing other acts of charity.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14248, revision 334453 (2022-04-04T02:21:41Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364140.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.