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Sṛṣṭi-khaṇḍa · Chapter 30

Chapter 30

Unit 30 of 693Sṛṣṭi-khaṇḍa · Chapter 30Sṛṣṭi-khaṇḍa · Chapter 301 source entries

Sṛṣṭi-khaṇḍa · Chapter 30

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भीष्म उवाच। यज्ञपवर्तमासाद्य विष्णुना प्रभविष्णुना। पदानि चेह दत्तानि किमर्थं पदपद्धतिः१। कृता वै देवदेवेन तन्मे वद महामते। कतमो दानवस्तेन विष्णुना दमितोत्र वै२। कृत्वा वै पदविन्यासं तन्मे शंस महामुने। स्वर्लोके वसतिर्विष्णोर्वैकुंठेऽस्य महात्मनः३। स कथं मानुषे लोके पदन्यासं चकार ह। देवलोकेषु वै देव देवाः सेंद्रपुरोगमाः४। तपसा महता ब्रह्मन्भक्ता ये सततं प्रभुम्। श्रीवराहस्य वसतिर्महर्ल्लोके प्रकीर्तिता५। नृसिंहस्य तथा प्रोक्ता जनलोके महात्मनः। त्रिविक्रमस्य वसतिस्तपोलोके प्रकीर्तिता६। लोकानेतान्परित्यज्य कथं भूमौ पदद्वयम्। क्षेत्रे पैतामहे चास्मिन्पुष्करे यज्ञपर्वते७। पदानि कृतवान्ब्रह्मन्विस्तरान्मम कीर्तय। श्रुतेन सर्वपापस्य नाशो वै भविता ध्रुवम्८। पुलस्त्य उवाच। सम्यक्पृच्छसि भोस्त्वं यत्संशृणु त्वं समाहितः। यथापूर्वं पदन्यासः कृतो देवेन विष्णुना९। यज्ञपर्वतमासाद्य शिलापर्वतरोधसि। पुरा कृतयुगे भीष्म देवकार्यार्थसिद्धये१०। विष्णुना च कृतं पूर्वं पृथिव्यर्थे परंतप। त्रिदिवं सर्वमानीतं दानवैर्बलवत्तरैः११। त्रैलोक्यं वशमानीय जित्वा देवान्सवासवान्। दानवा यज्ञभोक्तारस्तत्रासन्बलवत्तराः१२। कृता बाष्कलिना सर्वे दानवेन बलीयसा। एवंभूते तदा लोके त्रैलोक्ये सचराचरे१३। परमार्तिं ययौ शक्रो निराशो जीविते कृतः। स बाष्कलिर्दानवेंद्रोऽवध्योयं मम संयुगे१४। ब्रह्मणो वरदानेन सर्वेषां तु दिवौकसाम्। तदहं ब्रह्मणो लोके वृतः सर्वैर्दिवौकसैः१५। व्रजामि शरणं देवं गतिरन्या न विद्यते। एवं विचिंत्य देवेंद्रो वृतः सर्वैर्दिवौकसैः१६। जगाम त्वरितो भीष्म यत्र देवः पितामहः। ब्रह्मणः स पदं प्राप्य वृतस्तैश्च दिवौकसैः१७। अब्रवीज्जगतः कार्यं प्राप्तामापदमुत्तमाम्। किं न जानासि वै देव यतो नो भयमागतम्१८। दैत्यैर्यदाहृतं सर्वं वरदानाच्च ते प्रभो। कथितं वै मया सर्वं बाष्कलेश्च दुरात्मनः१९। क्रियतां चाविलंबेन पिता त्वं नः पितामहः। तत्त्वं चिंतय देवेश शांत्यर्थं जगतस्त्विह२०। तेषां च पश्यतां किंचिच्छ्रौतस्मार्तादिकाः क्रियाः। न प्रावर्तन्त हानिस्तु तैरस्माकं दिनेदिने२१। यथा हि प्राकृतः कश्चित्स्वार्थमुद्दिश्य भाषते। विज्ञाप्यसे तथास्माभिर्निरस्तोपकृतैः सदा२२। यद्येनोपकृतं यस्य सहस्रगुणितं पुनः। यो न तस्योपकाराय तत्करोति वृथा मतिः२३। तस्योपकारदग्धस्य निस्त्रपस्यासतः पुनः। नरकेष्वपि संवासस्तस्य दुष्कृतकारिणः२४। नैतावतैव साधुत्वं कृते यातु प्रतिक्रिया। स्वार्थैकनिष्ठबुद्धीनामेतन्नापि प्रवर्तते२५। यद्यस्य नाभवत्स्थानं जगतो ह्यत्र दुःखदं। शतधा हृदयं दीर्णं तन्न तृप्तिमुपागतम्२६। तत्र वा यत्र गंतास्मि निमग्नानुद्धरस्व नः। उपायकथनेनास्य येन तेजः प्रवर्तते२७। यथाख्यातं मया दृष्टं जगत्तत्स्थमवेक्ष्य ताम्। निःस्वाध्यायवषट्कारं निवृत्तोत्सवमंगलम्२८। त्यक्ताध्ययनसंयोगं मुक्तवार्ता परिग्रहम्। दंडनीत्या परित्यक्तं श्वासमात्रावशेषितम्२९। जगदार्तिमपि प्राप्तं पुनः कष्टतरां दशां। एतावता हि कालेन वयं ग्लानिमुपागताः३०। ब्रह्मोवाच। जानामि बाष्कलिं तं तु वरदानाच्च गर्वितम्। अजेयं भवतां मन्ये विष्णुसाध्यो भविष्यति३१। निरुध्य संस्थितो ब्रह्मा भावं तत्वमयं तदा। समाधिस्थस्य तस्यैव ध्यानमात्राच्चतुर्भुजः३२। स्तोकेनैव हि कालेन चिंत्यमानः स्वयंभुवा। आजगाम मुहूर्तेन सर्वेषामेव पश्यताम्३३। विष्णुरुवाच। भो भो ब्रह्मन्निवर्त्तस्व ध्यानादस्मान्निवारितः। यदर्थमिष्यते ध्यानं सोहं त्वां समुपागतः३४। ब्रह्मोवाच। महाप्रसाद एषोऽत्र स्वामिनो हि प्रदर्शनम्। कस्यान्यस्य भवेच्चैषा चिन्ता या जगतः प्रभो३५। ममैव तावदुत्पत्तिर्जगदर्थे विनिर्मिता। जगदेतत्त्वदर्थीयं तत्त्वतो नास्ति विस्मयः३६। भवता पालनं कार्यं संहरेद्रुद्र एव तु। एवंभूते जगत्यस्मिन्शक्रस्यास्य महात्मनः३७। हृतं राज्यं बाष्कलिना त्रैलोक्यं सचराचरम्। भृत्यस्य क्रियतां साह्यं मंत्रदानेन केशव३८। वासुदेव उवाच। भवतो वरदानेन अवध्यः स तु सांप्रतम्। बुद्धिसाध्यः स वै कार्यो बंधनादिह दानवः३९। वामनोहं भविष्यामि दानवानां विनाशकः। मया सह व्रजत्वेष बाष्कलेस्तु निवेशनम्४०। तत्र गत्वा वरं त्वेष मदर्थे याचतामिमम्। वामनस्यास्य विप्रस्य भूमे राजन्पदत्रयम्४१। प्रयच्छस्व महाभाग याच्ञैषा तु मया कृता। शक्रेणोक्तो दानवेंद्रो दद्यात्स्वमपि जीवितम्४२। गृह्य प्रतिग्रहं तस्य दानवस्य पितामह। तं बध्वा च ततो यत्नात्कृत्वा पातालवासिनम्४३। सौकरं रूपमास्थाय वधार्थं च दुरात्मनः। भविष्यामि न संदेहो व्रज शक्र त्वरान्वितः४४। विरराम तमुक्त्वैवमंतर्द्धानं गतश्च वै। अथ कालांतरे विष्णावदितेर्गर्भतां गते४५। निमित्तान्यतिघोराणि प्रादुर्भूतान्यनेकशः। समस्तजगदाधारे विष्णौ गर्भत्वमागते४६। शोभनं हि तदा जातं निमित्तं चैवमूर्जितम्। मालतीकुसुमानां तु सुगंधः सुरभिर्ववौ४७। अथ विहितविधानं कालमासाद्य देवस्त्रिदशगणहितार्थं सर्वभूतानुकंपी। विमल विरल केशश्चंद्रशंखोदयश्रीरदितितनयभावं देवदेवश्चकार४८। अवतरति च विष्णौ सिद्धदेवासुराणामनिमिषनयनानां विप्रसेदुर्मुखानि। अतिविरतरजोभिर्वायुभिः संवहद्भिर्दिनमपि च तदासीज्जन्म विष्णोः सुगर्भे४९। अदितिरजनगर्भा सापि देवी प्रयांती नतजघनभरार्त्ता मंदसंचाररम्या। अलसवदनखेदं पांडुभावं वहंती गुरुतरमवगाढं गर्भमेवोद्वहंती1.30.५०। ततः प्रविष्टे खलु गर्भवासं नारायणे भूतभविष्ययोगात्। विनापदं प्राप्तमनोरथानि भूतानि सर्वाणि तदा बभूवुः५१। समीरणो वाति च मंदमंदं पतत्सु वर्षेषु नगोद्भवेषु। विविक्तमार्गेषु दिगंतरेषु जनेषु वै सत्यमुपागतेषु५२। विमुच्यमाने गगने रजोभिः शनैश्शनैर्नश्यति चांधकारे। उदरांतर्गते विष्णौ द्रोहबुद्धिस्तदाभवत्५३। तां निशामय राजेंद्र देवमातुर्यथाक्रमम्। किमनुक्रमणेनैव लंघयामि त्रिविष्टपम्५४। बाष्कलिं दानवेंद्रं तं कुर्यां पातालवासिनम्। शक्रस्य तु मया दत्तं धनं लावण्यमेव च५५। दानवानां विनाशाय एकैव प्रभवाम्यहम्। क्षिपामि शरजालानि चक्रयानान्यनेकशः५६। गदाव्रातांश्च विविधान्दानवानां विनाशने। विबुधान्देवलोकस्थानधोभूमेस्तु दानवान्५७। करोमि कालयोगेन तत्तु कार्यं व्रतेन मे। निस्सृता सहसा वाणी वक्त्रमेवाभिसंस्थिता५८। येनेदं चिन्त्यते पूर्वं यन्न दृष्टं न च श्रुतम्। बंधं वै दनुमुख्यस्य कृतं कोपेन पश्य मे५९। कश्यपाय पुरा दत्तं धनं लावण्यमेव च। किमयं विगतोत्साहो वायवोथ समाकुलाः६०। भ्रमतीव हि मे दृष्टिर्मैतद्रूपं प्रचिंतितम्। आविष्टा किमहं वच्मि केनाप्यसदृशं वचः६१। विकल्पवशमापन्नाऽभीक्ष्णं हृदिममर्श सा। दधार दिव्यं वर्षाणां सहस्रं दिव्यमीश्वरम्६२। ततः समभवत्तस्यां वामनो भूतवामनः। जातेन येन चक्षूंषि दानवानां हृतानि वै६३। जातमात्रे ततस्तस्मिन्देवदेवे जनार्दने। नद्यः स्वच्छांबुवाहिन्यो ववौ गंधवहोऽनिलः६४। कश्यपोपि सुखं लेभे तेन पुत्रेण भास्वता। सर्वेषां मानसोत्साहस्त्रैलोक्यांतरवासिनाम्६५। संजातमात्रे तु ततो जनाधिपजनार्दने। स्वर्गलोके दुंदुभयो विनेदुस्तैश्च ताडिताः६६। अतिप्रहर्षात्तु जगत्त्रयस्य मोहश्च दुःखानि च नाशमीयुः। जगो च गन्धर्वगणोतिमात्रं भावस्वरैर्भर्तृविमिश्रिताश्च६७। सुराङ्गनाश्चापि च भावयुक्ता नृत्यंति तत्राप्सरसां समूहाः। तथैव विद्याधरसिद्धसंघा विमानयानैर्मुदिता भ्रमंति६८। वदंति सत्यानृतकार्यनिर्णयं तथाभिरंगं प्रतिदर्शयंति। गायंति गेयं विनिवृत्तरागा मुहुर्मुहुर्दुःखसुखप्रभूताः६९। नृत्यंति वै स्वर्गगताश्च ते तु धर्मार्जितं स्वर्गमितो व्रजंति। इति विगतविषादे निर्मले जीवलोके तिमिरनिकरमुक्ता निर्वृतिं प्राप्तुकामाः७०। तत्रोचुः केचिदुर्व्यां जयजय भगवन्संप्रहृष्टाश्च केचित्। त्वेवं प्रोक्तप्रणादैरविरल मनसश्चानुवादैस्तथान्यैः। ध्यायंतेन्ये निगूढं जननभय जरामृत्युविच्छेदहेतो-। रित्येवं कृत्स्नमासीज्जगदिदमखिलं सर्वतः संपृहृष्टम्७१। परमासाद्य यं विष्णुं ब्रह्माह जगतः कृते। जातोयं भवतामर्थे वामनो यदपीश्वरः७२। एष ब्रह्मा च विष्णुश्च एष एव महेश्वरः। एष वेदाश्च यज्ञाश्च स्वर्गश्चैष न संशयः७३। विष्णुव्याप्तमिदं सर्वं जगत्स्थावरजंगमम्। एकः स तु पृथ्क्त्वेन स्वयंभूरिति विश्रुतः७४। यथार्थवर्णके स्थाने विचित्रः स्फाटिको मणिः। ततो गुणवशात्तस्य स्वयंभोरनुवर्त्तनम्७५। यथा हि गार्हपत्योग्निरन्यसंज्ञां पुनर्व्रजेत्। लभेत संज्ञां भगवान्ब्राह्मादिषु तथा ह्यसौ७६। सर्वथा वामनो देवो देवकार्यं करिष्यति। एवं चिंतयतां तेषां भावितानां दिवौकसाम्७७। जगाम शक्रसहितो बाष्कलेश्च निवेशनम्। दूरादेव च तां दृष्ट्वा पुरीं तस्य समावृताम्७८। पांडुरैः खगमागम्यैः सर्वरत्नोपशोभितैः। शोभितां भवनैर्मुख्यैस्सुविभक्तमहापथैः७९। नित्यप्रभिन्नैर्मातंगैरंजनाचलसन्निभैः। देवनागकुलोत्पन्नैः शतसंख्यैर्विराजिताम्८०। निर्मांसगात्रैस्तुरगैरल्पकर्णैर्मनोजवैः। दीर्घग्रीवाक्षिकूटैश्च मनोज्ञैरुपशोभिताम्८१। पद्मगर्भसुवर्णाभाः पूर्णचंद्रनिभाननाः। संल्लापोल्लापकुशलास्तत्र वेश्याः सहस्रशः८२। न तत्पुण्यं न सा विद्या न तच्छिल्पं न सा कला। बाष्कलेर्न पुरेऽस्याथ निवासं प्रतिगच्छति८३। उद्यानशतसंबाधं समाजोत्सवमालिनि। अन्विते दनुमुख्यैश्च सर्वैरंतकवर्जितैः८४। वीणावेणुमृदंगानां शब्दैः सर्वत्र नादिते। सदा प्रहृष्टा दनुजा बहुरत्नोपशोभिताः८५। क्रीडमानाः प्रदृश्यंते मेराविव यथामराः। ब्रह्मघोषो महांस्तत्र दनुवृद्धैरुदीरितः८६। साज्यधूमेन चाग्नीनां वायुना नष्टकिल्बिषे। सुगंधधूपविक्षेप सुरभीकृतमारुते८७। सुगंधिदनुजाकीर्णे पुरे तस्मिंस्तु बाष्कलि। त्रैलोक्यं तु वशे कृत्वा सुखेनास्ते स दानवः८८। तत्रस्थः पालयन्नास्ते त्रैलोक्यं सचराचरं। धर्मज्ञश्च कृतज्ञश्च सत्यवादी जितेंद्रियः८९। सुदर्शः पूर्वदेवानां नयानयविचक्षणः। ब्रह्मण्यश्च शरण्यश्च दीनानामनुकंपकः९०। वेदमंत्रप्रभूत्साह सर्वशक्तिसमन्वितः। षाड्गुण्यविषयोत्साहः स्मितपूर्वाभिभाषितः९१। वेदवेदांगतत्वज्ञो यज्ञयाजी तपोरतः। न च दुःशीलनिरतः स सर्वत्राविहिंसकः९२। मान्यमानयिता शुद्धः सुमुखः पूज्यपूजकः। सर्वार्थविदनाधृष्यः सुभगः प्रियदर्शनः९३। बहुधान्यो बहुधनो बहुयानश्च दानवः। त्रिवर्गसाधको नित्यं त्रैलोक्ये वरपूरुषः९४। स्वपुरीनिलयो नित्यं देवदानवदर्पहा। स चैवं पालयामास त्रैलोक्ये सकलाः प्रजाः९५। नाधमः कश्चिदप्यास्ते तस्मिन्राजनि दानवे। दीनो वा व्यधितो वापि अल्पायुर्वाथ दुःखितः९६। मूर्खो वा मंदरूपो वा दुर्भगो वा निराकृतः। एवं युतं तं विमलैर्गुणौघैर्दृष्ट्वा च मत्वा च निविष्टबुद्धिं९७। प्रसादयन्दैत्यवरं महात्मा पुरंदरस्तं तु दनुप्रधानं। तेजोयुक्तं दानवं तं तपंतमिव भास्करं९८। त्रैलोक्यधारणे शक्तं विस्मितः सोऽभवत्तदा। इंद्रं पुरागतं दृष्ट्वा दानवेंद्राय पार्थिव९९। इदमूचुस्तदागत्वा दानवा युद्धदुर्मदाः। आश्चर्यमिति वै कृत्वा इंद्रोभ्येति पुरीं तव1.30.१००। एकाकी द्विजमुख्येन वामनेन सह प्रभो। अस्माभिर्यदनुष्ठेयं सांप्रतं नो वदस्व राट्१०१। दानवानब्रवीत्सर्वान्पुरे तिष्ठत संकुलं। प्रवेश्यतां देवराजः पूज्यः स तु ममाद्य वै१०२। एतस्मिन्नेव काले तु वामनः स च वासवः। आगतौ दनुनाथेन प्रेम्णा चैवावलोकितौ१०३। कृतार्थं मन्यतात्मानं प्रणिपातपुरःसरम्। उवाच वचनं राजा दानवानां धुरंधरः१०४। अद्य वै त्रिषु लोकेषु नास्ति धन्यतरो मया। योहं श्रियावृतः शक्रं पश्यामि गृहमागतम्१०५। अर्थित्वकाम्यया यस्तु मामयं याचयिष्यति। गृहागतस्य तस्याहं दास्ये प्राणानपि ध्रुवम्१०६। दारान्पुत्रांस्तथागारं त्रैलोक्ये का कथा मम। आगत्य संमुखं तस्य अंकमानीय सादरम्१०७। परिष्वज्याभिनन्द्यैनं गृहं प्रावेशयत्स्वकम्। तस्य स्वागतमर्घ्याद्यैः कृत्वा पूजां प्रयत्नतः१०८। अद्य मे सफलं जन्म पूर्णाः सर्वे मनोरथाः। यस्त्वां पश्यामि शक्राद्य स्वयमेव गृहागतम्१०९। ख्याप्योहं दनुमुख्यानां देवराज त्वया कृतः। आगच्छता मम गृहं पुण्यता तु परा हि मे११०। अग्निष्टोमादिभिर्यज्ञैस्सम्यगिष्टैस्तु यत्फलम्। तत्फलं समवाप्येत त्वयि दृष्टे पुरंदर१११। यत्फलं भूमिदानेन गवां दानेन ऋत्विजे। ममाद्य तत्फलं भूतमथवा राजसूयकम्११२। नाल्पेन तपसा लभ्यं दर्शनं तव वासव। एवं गेहे मया यत्ते प्रियं कार्यं तदुच्यताम्११३। विकल्पोऽन्यो न भवता हृदि कार्यः कथंचन। कृतं च तद्विजानीया यद्यदि स्यात्सुदुष्करं११४। पुण्योहं पुण्यतां प्राप्तो दर्शनात्तव शत्रुहन्। यत्ते देव वरैर्वंद्यौ वंदितौ चरणौ मया११५। किमागमनकृत्यं ते वद सर्वं मयि प्रभो। अत्याश्चर्यमिदं मन्ये तवागमन कारणं११६। इंद्र उवाच। जानेहं दनुमुख्यानां प्रधानं त्वां तु बाष्कले। नात्याश्चर्यमिदं भाति त्वयि दृष्टेऽसुरोत्तम११७। विमुखा नार्थिनो यांति भवतो गृहमागताः। अर्थिनां कल्पवृक्षोसि दाता चान्यो न विद्यते११८। प्रभायां सूर्यतुल्योसि गांभीर्ये सागरोपमः। सहिष्णुत्वे धरा चैव श्रिया नारायणोपमः११९। ब्राह्मणः कश्यपकुले जातोयं वामनः शुभे। प्रार्थितोहमनेनैवं भूमेर्देहि पदत्रयं१२०। ममाग्निशरणार्थाय यत्र कुर्यां मखं त्वहं। तदस्य कारणं कृत्वा अर्थितैषा मम प्रभो१२१। लोकत्रयं मेऽपहृतं त्वया विक्रम्य बाष्कले। निर्वृत्तिको निर्धनोस्मि यद्दित्से न तदस्ति मे१२२। भवंतं याचयिष्यामि परार्थेनापि चात्मना। अर्थित्त्वेन ममाप्यस्य यद्योग्यं तत्समाचर१२३। जातोसि काश्यपे च त्वं वंशे वंशविवर्द्धनः। दित्यास्त्वं गर्भसंभूतः पिता त्रैलोकपूजितः१२४। एवंभूतमहं ज्ञात्वा तेन त्वां याचयाम्यहम्। अस्याग्निशरणार्थाय दीयतां भू पदत्रयम्१२५। अतीव ह्रस्वगात्रस्य वामनस्यास्य दानव। भूमिभागे च पारक्ये दातुं न त्वहमुत्सहे१२६। एतदेव मया दत्तं यद्भवानर्थितोसि मे। गुरवो यदि मन्यंते मंत्रिणो वा पदत्रयम्१२७। अर्थित्वेन मदीयेन स्वकुले बांधवेपि च। गृहायाते मयि तथा यद्योग्यं तत्समाचर१२८। यदि ते रुचितं वीर दानवेंद्र महाद्युते। तदस्मै दीयतां शीघ्रं वामनाय महात्मने१२९। बाष्कलिरुवाच। देवेंद्र स्वागतं तेऽस्तु स्वस्ति प्राप्नुहि मा चिरम्। त्वं समीक्षस्वधात्मानं सर्वेषां च परायणम्१३०। त्वयि भारं समावेश्य सुखमास्ते पितामहः। ध्यानधारणयायुक्तश्चिंतयानः परं पदम्१३१। संग्रामैर्बहुभिः खिन्नो जगच्चिंतामपास्य तु। क्षीराब्धिद्वीपमाश्रित्य सुखं स्वपिति केशवः१३२। अन्ये च दानवाः सर्वे बलिनः सायुधास्त्वया। असहायेनैव शक्र सर्वेपि विनिपातिताः१३३। आदित्या द्वादशैवेह रुद्रास्त्वेकादशापि वा। अश्विनौ वसवश्चैव धर्मश्चैव सनातनः१३४। त्वद्बाहुबलमाश्रित्य त्रिदिवे मखभागिनः। त्वया क्रतुशतैरिष्टं समाप्तवरदक्षिणैः१३५। त्वया च घातितो वृत्रो नमुचिः पाकशासन। त्वदाज्ञाकारिणा पूर्वं विष्णुना प्रभविष्णुना१३६। हिरण्यकशिपोर्भ्राता हिरण्याक्षोपि घातितः। हिरण्यकशिपुर्योत्र जङ्घे चारोप्य घातितः१३७। वज्रपाणिनमायांतमैरावणशिरोगतम्। संग्रामभूमौ दृष्ट्वा त्वां सर्वे नश्यंति दानवाः१३८। ये त्वया विजिताः पूर्वं दानवा बलवत्तराः। सहस्रांशेन तत्तुल्यो न भवामि कथंचन१३९। एवंविधोऽसि देवेंद्र मम का गणना भवेत्। मां समुद्धर्तुकामेन त्वयैवागमनं कृतम्१४०। करिष्यामि न संदेहो दास्ये प्राणानपि ध्रुवम्। किमर्थं देवराजोक्ता भूमिरेषा त्वया हि मे१४१। इमे दाराः सुता गावो यच्चान्यद्विद्यते वसु। त्रैलोक्यराज्यमखिलं विप्रस्यास्य प्रदीयताम्१४२। अपकीर्तिर्भवेन्मह्यं पूर्वेषां च न संशयः। गृहायातस्य शक्रस्य दत्तं बाष्कलिना न तु१४३। अन्योपि योर्थी मे प्राप्तः समे प्रियतरः सदा। भवानत्र विशेषेण विचारं मा कृथाः क्वचित्१४४। बृहत्त्रपा मे देवेंद्र यद्भूमेस्तु पदत्रयम्। ब्राह्मणस्य विशेषेण प्रार्थितं तु त्वया विभो१४५। दास्ये ग्रामवरानस्य भवतस्तु त्रिविष्टपम्। अश्वान्गजान्भूमिधनं स्त्रियश्चोद्भिन्नचूचुकाः१४६। यासां दर्शनमात्रेण वृद्धोपि तरुणायते। ताः स्त्रियो वसुधां चैतां वामनस्य प्रतिग्रहम्१४७। प्रतिदास्यामि देवेन्द्र प्रसादः क्रियतां हि मे। एतावदुक्ते वचने तदा बाष्कलिना नृप१४८। पुरोधास्तूशना प्राह दानवेंद्रं तदा वचः। भवान्राजा दानवेंद्र ऐश्वर्येष्टविधे स्थितः१४९। युक्तायुक्तं न जानासि देयं कस्य मया क्वचित्। मंत्रिभिः सुसमालोच्य युक्तायुक्तं परीक्ष्य च 1.30.१५०। प्राप्तं त्रैलोक्यराज्यत्वं जित्वा देवान्सवासवान्। वाक्यस्यास्यावसानेव भवान्प्राप्स्यति बंधनं१५१। य एष वामनो राजन्विष्णुरेव सनातनः। नास्य वै भवता देयं पिता ते घातितः स्वयं१५२। अयं ते पितृहा प्राप्तो मातृहा बंधुघातकः। वंशोच्छेदकरस्तुभ्यं भूतश्चैव भविष्यति१५३। न चैष धर्मं जानाति शक्रादीनां हिते रतः। मायाविना दानवा ये मायया येन निर्जिताः१५४। मायया ब्राह्मणं रूपं वामनं च प्रदर्शितम्। अत्र किं बहुनोक्तेन नास्य देयं तु किंचन१५५। मक्षिकापादमात्रं तु भूमिरस्य प्रतिग्रहः। विनाशमेष्यसि क्षिप्रं सत्यंसत्यं मया श्रुतम्१५६। गुरुणाप्येवमुक्तस्तु भूयो वाक्यमथाब्रवीत्। धर्मार्थिना मया सर्वं प्रतिज्ञातं गुरो त्विदम्१५७। प्रतिज्ञापालनं कार्यं सतां धर्मः सनातनः। यद्येष भगवान्विष्णुर्नास्ति धन्यतरो मया१५८। गृह्य प्रतिग्रहं मत्तो यदि देवान्बुभूषति। भूयोपि धन्यतां नीतो देवेनानेन वै गुरो१५९। यं योगिनो ध्यानयुक्ता ध्यायमाना हि दर्शनम्। न लभंते तथा विप्रास्सोयं दृष्टो मयाद्य वै१६०। दानानि ये प्रयच्छंति सकुशोदकपाणिना। प्रीयतां भगवान्विष्णुः परमात्मा सनातनः१६१। एवमुक्ते तु वचने अपवर्गस्य भागिनः। यदत्र कार्यकरणे विकल्पो मे बभूव ह१६२। उपदिष्टोस्मि भवता बालत्वे चावधारितम्। शत्रावपि गृहायाते मास्त्वदेयं तु किंचन१६३। एतदेव विचिंत्याहं प्राणानपि स्वकान्गुरो। वामनस्य प्रदास्यामि शक्रस्यापि त्रिविष्टपम्१६४। अपीडाकारि यद्दानं तद्दानमिह दीयते। पीडाकारि च यद्दानं तद्दानं समलं स्मृतम्१६५। एतच्छ्रुत्वा गुरुस्तत्र त्रपयाधोमुखः स्थितः। बाष्कलिरुवाच। अर्थिता भवतो देव देया सर्वा धरा मया१६६। त्रपाकरं भवेन्मह्यं यदस्य भूपदत्रयम्। इंद्र उवाच। सत्यमेतद्दानवेन्द्र यदुक्तं भवता हि मे१६७। भूमेः पदत्रयार्थित्वं द्विजेनानेन मे कृतम्। एतावता त्वयं चार्थी मयाप्यस्य कृते भवान्१६८। दनुपुत्रो याचितोसि वरमेतत्प्रदीयताम्। बाष्कलिरुवाच। पदत्रयं वामनाय देवराज प्रतीच्छ मे१६९। तत्र त्वं सुचिरं कालं सुखी सुरपते वस। एवमुक्त्वा बाष्कलिना वामनाय पदत्रयम्१७०। तोयपूर्वं तदा दत्तं प्रीयतां मे हरिः स्वयम्। दत्ते तु दानवेंद्रेण त्यक्त्वा रूपं च वामनम्१७१। हरिराचक्रमे लोकान्देवानां हितकाम्यया। यज्ञपर्वतमासाद्य गत्वा चैव उदङ्मुखः१७२। देवस्य वामचरणे निविष्टो दानवालयः। तत्र क्रमं स प्रथमं ददौ सूर्ये जगत्पतिः१७३। द्वितीयं च ध्रुवे देवस्तृतीयेन च पार्थिव। ब्रह्मांडस्ताडितस्तेन देवेनाद्भुतकर्मणा१७४। अंगुष्ठाग्रेण भिन्नेंडे जलं भूरि विनिःसृतम्। प्लावयित्वा ब्रह्मलोकान्सर्वान्लोकाननुक्रमात्१७५। ध्रुवस्थानं सूर्यलोकं प्लाव्य तं यज्ञपर्वतम्। प्रविष्टा पुष्करं धारा धौत्वा विष्णुपदानि सा१७६। पदानि यानि जातानि वैष्णवानि धरातले। तत्राश्रमे तु यो गत्वा स्नानं वाप्यां समाचरेत्१७७। अश्वमेधफलं तस्य दर्शनादेव जायते। एकविंशगणोपेतो वैकुंठे वासमाप्नुयात्१७८। भुक्त्वा तु विपुलान्भोगान्कल्पानां तु शतत्रयम्। तदंते जायते राजा सार्वभौमः क्षिताविह१७९। तोयधारा तु सा भीष्म अंगुष्ठाग्राद्विनिःसृता। नदी सा वैष्णवी प्रोक्ता विष्णुपादसमुद्भवा१८०। अनेन कारणेनाभूद्गंगा विष्णुपदी नृप। यया सर्वमिदं व्याप्तं त्रैलोक्यं सचराचरम्१८१। अंगुष्ठाग्रक्षतादंडाद्यत्प्रविष्टं जलं शुभम्। प्राप्तं देवनदीत्वं तु यातु विष्णुपदी नदी१८२। देवनद्या तया व्याप्तं ब्रह्मांडं सचराचरम्। विभूतिभिर्महाभाग सर्वानुग्रहकाम्यया१८३। स बाष्कलिर्वामनेन उक्तः पूरय मे क्रमान्। अधोमुखस्तदा जात उत्तरं नास्य विंदति१८४। मौनीभूतं तु तं दृष्ट्वा पुरोधा वाक्यमब्रवीत्। स्वाभाविकी दानशक्तिर्न तु स्रष्टुं वयं क्षमाः१८५। यावतीयं धरा देव सा दत्तानेन ते प्रभो। उक्तो बाष्कलिना विष्णुर्यावन्मात्रा वसुंधरा१८६। या सृष्टा भवता पूर्वं सा मया न च गोपिता। अल्पाभूमिर्भवान्दीर्घो न तु सृष्टेरहं क्षमः१८७। इच्छाशक्तिः प्रभवति प्रभोस्ते देव सर्वदा। निरुत्तरस्तदा विष्णुर्मत्वा तं सत्यवादिनम्१८८। ब्रूहि दानवमुख्य त्वं कं ते कामं करोम्यहम्। मम हस्तगतं तोयं त्वया दत्तं तु दानव१८९। तेन त्वं वरयोग्योसि वराणां भाजनं शुभं। दास्येहं भवतः काममर्थीयेन वृणुष्व ह१९०। विज्ञप्तो हि तदा तेन देवदेवो जनार्दनः। भक्तिं वृणोमि देवेश त्वद्धस्तान्मरणं हि मे१९१। व्रजामि श्वेतद्वीपं ते दुर्लभं तु तपस्विनाम्। आहैवमुक्ते विष्णुस्तं तिष्ठस्वैव युगांतरम्१९२। वाराहरूपी यदाहं प्रवेक्ष्यामि धरातलम्। तदा हनिष्येहं त्वां तु मदग्रे च यदैष्यसि१९३। उक्तोथ दानवस्तेन अपासर्प्पत्तदग्रतः। वामनेन समाक्रांताः सर्वे लोकास्तदा नृप१९४। असुरैस्तैस्तदा त्यक्तं देवानां सत्यभाषणम्। देवो हृत्वा तु त्रैलोक्यं जगामादर्शनं विभुः१९५। पातालनिलयश्चापि सुखमास्ते स बाष्कलि। शक्रोपि पालयामास विपश्चिद्भुवनत्रयम्१९६। अयं त्रैविक्रमो नाम प्रादुर्भावो जगद्गुरोः। गंगासंभवसंयुक्तस्सर्वकल्मषनाशनः१९७। विष्णोः पदानामेषा ते उत्पत्तिः कथिता नृप। यां श्रुत्वा तु नरो लोके सर्वपापैः प्रमुच्यते१९८। दुःस्वप्नं दुर्विचिंत्यं च दुःष्करं दुःष्कृतानि च। क्षिप्रं हि नाशमायांति दृष्टे विष्णुपदत्रये१९९। युगानुक्रमशो दृष्ट्वा पापिनो जंतवस्तथा। सूक्ष्मता दर्शिता भीष्म विष्णुना पददर्शने1.30.२००। यस्त्वारोहति तस्मिंस्तु मौनवान्मानवो भुवि। कृत्वा त्रिपुष्करी यात्रामश्वमेधफलं व्रजेत्२०१। मुच्यते सर्वपापैश्च मृतो विष्णुपुरं व्रजेत्२०२।

bhīṣma uvāca| yajñapavartamāsādya viṣṇunā prabhaviṣṇunā| padāni ceha dattāni kimarthaṃ padapaddhatiḥ1| kṛtā vai devadevena tanme vada mahāmate| katamo dānavastena viṣṇunā damitotra vai2| kṛtvā vai padavinyāsaṃ tanme śaṃsa mahāmune| svarloke vasatirviṣṇorvaikuṃṭhe'sya mahātmanaḥ3| sa kathaṃ mānuṣe loke padanyāsaṃ cakāra ha| devalokeṣu vai deva devāḥ seṃdrapurogamāḥ4| tapasā mahatā brahmanbhaktā ye satataṃ prabhum| śrīvarāhasya vasatirmaharlloke prakīrtitā5| nṛsiṃhasya tathā proktā janaloke mahātmanaḥ| trivikramasya vasatistapoloke prakīrtitā6| lokānetānparityajya kathaṃ bhūmau padadvayam| kṣetre paitāmahe cāsminpuṣkare yajñaparvate7| padāni kṛtavānbrahmanvistarānmama kīrtaya| śrutena sarvapāpasya nāśo vai bhavitā dhruvam8| pulastya uvāca| samyakpṛcchasi bhostvaṃ yatsaṃśṛṇu tvaṃ samāhitaḥ| yathāpūrvaṃ padanyāsaḥ kṛto devena viṣṇunā9| yajñaparvatamāsādya śilāparvatarodhasi| purā kṛtayuge bhīṣma devakāryārthasiddhaye10| viṣṇunā ca kṛtaṃ pūrvaṃ pṛthivyarthe paraṃtapa| tridivaṃ sarvamānītaṃ dānavairbalavattaraiḥ11| trailokyaṃ vaśamānīya jitvā devānsavāsavān| dānavā yajñabhoktārastatrāsanbalavattarāḥ12| kṛtā bāṣkalinā sarve dānavena balīyasā| evaṃbhūte tadā loke trailokye sacarācare13| paramārtiṃ yayau śakro nirāśo jīvite kṛtaḥ| sa bāṣkalirdānaveṃdro'vadhyoyaṃ mama saṃyuge14| brahmaṇo varadānena sarveṣāṃ tu divaukasām| tadahaṃ brahmaṇo loke vṛtaḥ sarvairdivaukasaiḥ15| vrajāmi śaraṇaṃ devaṃ gatiranyā na vidyate| evaṃ viciṃtya deveṃdro vṛtaḥ sarvairdivaukasaiḥ16| jagāma tvarito bhīṣma yatra devaḥ pitāmahaḥ| brahmaṇaḥ sa padaṃ prāpya vṛtastaiśca divaukasaiḥ17| abravījjagataḥ kāryaṃ prāptāmāpadamuttamām| kiṃ na jānāsi vai deva yato no bhayamāgatam18| daityairyadāhṛtaṃ sarvaṃ varadānācca te prabho| kathitaṃ vai mayā sarvaṃ bāṣkaleśca durātmanaḥ19| kriyatāṃ cāvilaṃbena pitā tvaṃ naḥ pitāmahaḥ| tattvaṃ ciṃtaya deveśa śāṃtyarthaṃ jagatastviha20| teṣāṃ ca paśyatāṃ kiṃcicchrautasmārtādikāḥ kriyāḥ| na prāvartanta hānistu tairasmākaṃ dinedine21| yathā hi prākṛtaḥ kaścitsvārthamuddiśya bhāṣate| vijñāpyase tathāsmābhirnirastopakṛtaiḥ sadā22| yadyenopakṛtaṃ yasya sahasraguṇitaṃ punaḥ| yo na tasyopakārāya tatkaroti vṛthā matiḥ23| tasyopakāradagdhasya nistrapasyāsataḥ punaḥ| narakeṣvapi saṃvāsastasya duṣkṛtakāriṇaḥ24| naitāvataiva sādhutvaṃ kṛte yātu pratikriyā| svārthaikaniṣṭhabuddhīnāmetannāpi pravartate25| yadyasya nābhavatsthānaṃ jagato hyatra duḥkhadaṃ| śatadhā hṛdayaṃ dīrṇaṃ tanna tṛptimupāgatam26| tatra vā yatra gaṃtāsmi nimagnānuddharasva naḥ| upāyakathanenāsya yena tejaḥ pravartate27| yathākhyātaṃ mayā dṛṣṭaṃ jagattatsthamavekṣya tām| niḥsvādhyāyavaṣaṭkāraṃ nivṛttotsavamaṃgalam28| tyaktādhyayanasaṃyogaṃ muktavārtā parigraham| daṃḍanītyā parityaktaṃ śvāsamātrāvaśeṣitam29| jagadārtimapi prāptaṃ punaḥ kaṣṭatarāṃ daśāṃ| etāvatā hi kālena vayaṃ glānimupāgatāḥ30| brahmovāca| jānāmi bāṣkaliṃ taṃ tu varadānācca garvitam| ajeyaṃ bhavatāṃ manye viṣṇusādhyo bhaviṣyati31| nirudhya saṃsthito brahmā bhāvaṃ tatvamayaṃ tadā| samādhisthasya tasyaiva dhyānamātrāccaturbhujaḥ32| stokenaiva hi kālena ciṃtyamānaḥ svayaṃbhuvā| ājagāma muhūrtena sarveṣāmeva paśyatām33| viṣṇuruvāca| bho bho brahmannivarttasva dhyānādasmānnivāritaḥ| yadarthamiṣyate dhyānaṃ sohaṃ tvāṃ samupāgataḥ34| brahmovāca| mahāprasāda eṣo'tra svāmino hi pradarśanam| kasyānyasya bhaveccaiṣā cintā yā jagataḥ prabho35| mamaiva tāvadutpattirjagadarthe vinirmitā| jagadetattvadarthīyaṃ tattvato nāsti vismayaḥ36| bhavatā pālanaṃ kāryaṃ saṃharedrudra eva tu| evaṃbhūte jagatyasminśakrasyāsya mahātmanaḥ37| hṛtaṃ rājyaṃ bāṣkalinā trailokyaṃ sacarācaram| bhṛtyasya kriyatāṃ sāhyaṃ maṃtradānena keśava38| vāsudeva uvāca| bhavato varadānena avadhyaḥ sa tu sāṃpratam| buddhisādhyaḥ sa vai kāryo baṃdhanādiha dānavaḥ39| vāmanohaṃ bhaviṣyāmi dānavānāṃ vināśakaḥ| mayā saha vrajatveṣa bāṣkalestu niveśanam40| tatra gatvā varaṃ tveṣa madarthe yācatāmimam| vāmanasyāsya viprasya bhūme rājanpadatrayam41| prayacchasva mahābhāga yācñaiṣā tu mayā kṛtā| śakreṇokto dānaveṃdro dadyātsvamapi jīvitam42| gṛhya pratigrahaṃ tasya dānavasya pitāmaha| taṃ badhvā ca tato yatnātkṛtvā pātālavāsinam43| saukaraṃ rūpamāsthāya vadhārthaṃ ca durātmanaḥ| bhaviṣyāmi na saṃdeho vraja śakra tvarānvitaḥ44| virarāma tamuktvaivamaṃtarddhānaṃ gataśca vai| atha kālāṃtare viṣṇāvaditergarbhatāṃ gate45| nimittānyatighorāṇi prādurbhūtānyanekaśaḥ| samastajagadādhāre viṣṇau garbhatvamāgate46| śobhanaṃ hi tadā jātaṃ nimittaṃ caivamūrjitam| mālatīkusumānāṃ tu sugaṃdhaḥ surabhirvavau47| atha vihitavidhānaṃ kālamāsādya devastridaśagaṇahitārthaṃ sarvabhūtānukaṃpī| vimala virala keśaścaṃdraśaṃkhodayaśrīradititanayabhāvaṃ devadevaścakāra48| avatarati ca viṣṇau siddhadevāsurāṇāmanimiṣanayanānāṃ viprasedurmukhāni| ativiratarajobhirvāyubhiḥ saṃvahadbhirdinamapi ca tadāsījjanma viṣṇoḥ sugarbhe49| aditirajanagarbhā sāpi devī prayāṃtī natajaghanabharārttā maṃdasaṃcāraramyā| alasavadanakhedaṃ pāṃḍubhāvaṃ vahaṃtī gurutaramavagāḍhaṃ garbhamevodvahaṃtī1.30.50| tataḥ praviṣṭe khalu garbhavāsaṃ nārāyaṇe bhūtabhaviṣyayogāt| vināpadaṃ prāptamanorathāni bhūtāni sarvāṇi tadā babhūvuḥ51| samīraṇo vāti ca maṃdamaṃdaṃ patatsu varṣeṣu nagodbhaveṣu| viviktamārgeṣu digaṃtareṣu janeṣu vai satyamupāgateṣu52| vimucyamāne gagane rajobhiḥ śanaiśśanairnaśyati cāṃdhakāre| udarāṃtargate viṣṇau drohabuddhistadābhavat53| tāṃ niśāmaya rājeṃdra devamāturyathākramam| kimanukramaṇenaiva laṃghayāmi triviṣṭapam54| bāṣkaliṃ dānaveṃdraṃ taṃ kuryāṃ pātālavāsinam| śakrasya tu mayā dattaṃ dhanaṃ lāvaṇyameva ca55| dānavānāṃ vināśāya ekaiva prabhavāmyaham| kṣipāmi śarajālāni cakrayānānyanekaśaḥ56| gadāvrātāṃśca vividhāndānavānāṃ vināśane| vibudhāndevalokasthānadhobhūmestu dānavān57| karomi kālayogena tattu kāryaṃ vratena me| nissṛtā sahasā vāṇī vaktramevābhisaṃsthitā58| yenedaṃ cintyate pūrvaṃ yanna dṛṣṭaṃ na ca śrutam| baṃdhaṃ vai danumukhyasya kṛtaṃ kopena paśya me59| kaśyapāya purā dattaṃ dhanaṃ lāvaṇyameva ca| kimayaṃ vigatotsāho vāyavotha samākulāḥ60| bhramatīva hi me dṛṣṭirmaitadrūpaṃ praciṃtitam| āviṣṭā kimahaṃ vacmi kenāpyasadṛśaṃ vacaḥ61| vikalpavaśamāpannā'bhīkṣṇaṃ hṛdimamarśa sā| dadhāra divyaṃ varṣāṇāṃ sahasraṃ divyamīśvaram62| tataḥ samabhavattasyāṃ vāmano bhūtavāmanaḥ| jātena yena cakṣūṃṣi dānavānāṃ hṛtāni vai63| jātamātre tatastasmindevadeve janārdane| nadyaḥ svacchāṃbuvāhinyo vavau gaṃdhavaho'nilaḥ64| kaśyapopi sukhaṃ lebhe tena putreṇa bhāsvatā| sarveṣāṃ mānasotsāhastrailokyāṃtaravāsinām65| saṃjātamātre tu tato janādhipajanārdane| svargaloke duṃdubhayo vinedustaiśca tāḍitāḥ66| atipraharṣāttu jagattrayasya mohaśca duḥkhāni ca nāśamīyuḥ| jago ca gandharvagaṇotimātraṃ bhāvasvarairbhartṛvimiśritāśca67| surāṅganāścāpi ca bhāvayuktā nṛtyaṃti tatrāpsarasāṃ samūhāḥ| tathaiva vidyādharasiddhasaṃghā vimānayānairmuditā bhramaṃti68| vadaṃti satyānṛtakāryanirṇayaṃ tathābhiraṃgaṃ pratidarśayaṃti| gāyaṃti geyaṃ vinivṛttarāgā muhurmuhurduḥkhasukhaprabhūtāḥ69| nṛtyaṃti vai svargagatāśca te tu dharmārjitaṃ svargamito vrajaṃti| iti vigataviṣāde nirmale jīvaloke timiranikaramuktā nirvṛtiṃ prāptukāmāḥ70| tatrocuḥ kecidurvyāṃ jayajaya bhagavansaṃprahṛṣṭāśca kecit| tvevaṃ proktapraṇādairavirala manasaścānuvādaistathānyaiḥ| dhyāyaṃtenye nigūḍhaṃ jananabhaya jarāmṛtyuvicchedaheto-| rityevaṃ kṛtsnamāsījjagadidamakhilaṃ sarvataḥ saṃpṛhṛṣṭam71| paramāsādya yaṃ viṣṇuṃ brahmāha jagataḥ kṛte| jātoyaṃ bhavatāmarthe vāmano yadapīśvaraḥ72| eṣa brahmā ca viṣṇuśca eṣa eva maheśvaraḥ| eṣa vedāśca yajñāśca svargaścaiṣa na saṃśayaḥ73| viṣṇuvyāptamidaṃ sarvaṃ jagatsthāvarajaṃgamam| ekaḥ sa tu pṛthktvena svayaṃbhūriti viśrutaḥ74| yathārthavarṇake sthāne vicitraḥ sphāṭiko maṇiḥ| tato guṇavaśāttasya svayaṃbhoranuvarttanam75| yathā hi gārhapatyogniranyasaṃjñāṃ punarvrajet| labheta saṃjñāṃ bhagavānbrāhmādiṣu tathā hyasau76| sarvathā vāmano devo devakāryaṃ kariṣyati| evaṃ ciṃtayatāṃ teṣāṃ bhāvitānāṃ divaukasām77| jagāma śakrasahito bāṣkaleśca niveśanam| dūrādeva ca tāṃ dṛṣṭvā purīṃ tasya samāvṛtām78| pāṃḍuraiḥ khagamāgamyaiḥ sarvaratnopaśobhitaiḥ| śobhitāṃ bhavanairmukhyaissuvibhaktamahāpathaiḥ79| nityaprabhinnairmātaṃgairaṃjanācalasannibhaiḥ| devanāgakulotpannaiḥ śatasaṃkhyairvirājitām80| nirmāṃsagātraisturagairalpakarṇairmanojavaiḥ| dīrghagrīvākṣikūṭaiśca manojñairupaśobhitām81| padmagarbhasuvarṇābhāḥ pūrṇacaṃdranibhānanāḥ| saṃllāpollāpakuśalāstatra veśyāḥ sahasraśaḥ82| na tatpuṇyaṃ na sā vidyā na tacchilpaṃ na sā kalā| bāṣkalerna pure'syātha nivāsaṃ pratigacchati83| udyānaśatasaṃbādhaṃ samājotsavamālini| anvite danumukhyaiśca sarvairaṃtakavarjitaiḥ84| vīṇāveṇumṛdaṃgānāṃ śabdaiḥ sarvatra nādite| sadā prahṛṣṭā danujā bahuratnopaśobhitāḥ85| krīḍamānāḥ pradṛśyaṃte merāviva yathāmarāḥ| brahmaghoṣo mahāṃstatra danuvṛddhairudīritaḥ86| sājyadhūmena cāgnīnāṃ vāyunā naṣṭakilbiṣe| sugaṃdhadhūpavikṣepa surabhīkṛtamārute87| sugaṃdhidanujākīrṇe pure tasmiṃstu bāṣkali| trailokyaṃ tu vaśe kṛtvā sukhenāste sa dānavaḥ88| tatrasthaḥ pālayannāste trailokyaṃ sacarācaraṃ| dharmajñaśca kṛtajñaśca satyavādī jiteṃdriyaḥ89| sudarśaḥ pūrvadevānāṃ nayānayavicakṣaṇaḥ| brahmaṇyaśca śaraṇyaśca dīnānāmanukaṃpakaḥ90| vedamaṃtraprabhūtsāha sarvaśaktisamanvitaḥ| ṣāḍguṇyaviṣayotsāhaḥ smitapūrvābhibhāṣitaḥ91| vedavedāṃgatatvajño yajñayājī taporataḥ| na ca duḥśīlanirataḥ sa sarvatrāvihiṃsakaḥ92| mānyamānayitā śuddhaḥ sumukhaḥ pūjyapūjakaḥ| sarvārthavidanādhṛṣyaḥ subhagaḥ priyadarśanaḥ93| bahudhānyo bahudhano bahuyānaśca dānavaḥ| trivargasādhako nityaṃ trailokye varapūruṣaḥ94| svapurīnilayo nityaṃ devadānavadarpahā| sa caivaṃ pālayāmāsa trailokye sakalāḥ prajāḥ95| nādhamaḥ kaścidapyāste tasminrājani dānave| dīno vā vyadhito vāpi alpāyurvātha duḥkhitaḥ96| mūrkho vā maṃdarūpo vā durbhago vā nirākṛtaḥ| evaṃ yutaṃ taṃ vimalairguṇaughairdṛṣṭvā ca matvā ca niviṣṭabuddhiṃ97| prasādayandaityavaraṃ mahātmā puraṃdarastaṃ tu danupradhānaṃ| tejoyuktaṃ dānavaṃ taṃ tapaṃtamiva bhāskaraṃ98| trailokyadhāraṇe śaktaṃ vismitaḥ so'bhavattadā| iṃdraṃ purāgataṃ dṛṣṭvā dānaveṃdrāya pārthiva99| idamūcustadāgatvā dānavā yuddhadurmadāḥ| āścaryamiti vai kṛtvā iṃdrobhyeti purīṃ tava1.30.100| ekākī dvijamukhyena vāmanena saha prabho| asmābhiryadanuṣṭheyaṃ sāṃprataṃ no vadasva rāṭ101| dānavānabravītsarvānpure tiṣṭhata saṃkulaṃ| praveśyatāṃ devarājaḥ pūjyaḥ sa tu mamādya vai102| etasminneva kāle tu vāmanaḥ sa ca vāsavaḥ| āgatau danunāthena premṇā caivāvalokitau103| kṛtārthaṃ manyatātmānaṃ praṇipātapuraḥsaram| uvāca vacanaṃ rājā dānavānāṃ dhuraṃdharaḥ104| adya vai triṣu lokeṣu nāsti dhanyataro mayā| yohaṃ śriyāvṛtaḥ śakraṃ paśyāmi gṛhamāgatam105| arthitvakāmyayā yastu māmayaṃ yācayiṣyati| gṛhāgatasya tasyāhaṃ dāsye prāṇānapi dhruvam106| dārānputrāṃstathāgāraṃ trailokye kā kathā mama| āgatya saṃmukhaṃ tasya aṃkamānīya sādaram107| pariṣvajyābhinandyainaṃ gṛhaṃ prāveśayatsvakam| tasya svāgatamarghyādyaiḥ kṛtvā pūjāṃ prayatnataḥ108| adya me saphalaṃ janma pūrṇāḥ sarve manorathāḥ| yastvāṃ paśyāmi śakrādya svayameva gṛhāgatam109| khyāpyohaṃ danumukhyānāṃ devarāja tvayā kṛtaḥ| āgacchatā mama gṛhaṃ puṇyatā tu parā hi me110| agniṣṭomādibhiryajñaissamyagiṣṭaistu yatphalam| tatphalaṃ samavāpyeta tvayi dṛṣṭe puraṃdara111| yatphalaṃ bhūmidānena gavāṃ dānena ṛtvije| mamādya tatphalaṃ bhūtamathavā rājasūyakam112| nālpena tapasā labhyaṃ darśanaṃ tava vāsava| evaṃ gehe mayā yatte priyaṃ kāryaṃ taducyatām113| vikalpo'nyo na bhavatā hṛdi kāryaḥ kathaṃcana| kṛtaṃ ca tadvijānīyā yadyadi syātsuduṣkaraṃ114| puṇyohaṃ puṇyatāṃ prāpto darśanāttava śatruhan| yatte deva varairvaṃdyau vaṃditau caraṇau mayā115| kimāgamanakṛtyaṃ te vada sarvaṃ mayi prabho| atyāścaryamidaṃ manye tavāgamana kāraṇaṃ116| iṃdra uvāca| jānehaṃ danumukhyānāṃ pradhānaṃ tvāṃ tu bāṣkale| nātyāścaryamidaṃ bhāti tvayi dṛṣṭe'surottama117| vimukhā nārthino yāṃti bhavato gṛhamāgatāḥ| arthināṃ kalpavṛkṣosi dātā cānyo na vidyate118| prabhāyāṃ sūryatulyosi gāṃbhīrye sāgaropamaḥ| sahiṣṇutve dharā caiva śriyā nārāyaṇopamaḥ119| brāhmaṇaḥ kaśyapakule jātoyaṃ vāmanaḥ śubhe| prārthitohamanenaivaṃ bhūmerdehi padatrayaṃ120| mamāgniśaraṇārthāya yatra kuryāṃ makhaṃ tvahaṃ| tadasya kāraṇaṃ kṛtvā arthitaiṣā mama prabho121| lokatrayaṃ me'pahṛtaṃ tvayā vikramya bāṣkale| nirvṛttiko nirdhanosmi yadditse na tadasti me122| bhavaṃtaṃ yācayiṣyāmi parārthenāpi cātmanā| arthittvena mamāpyasya yadyogyaṃ tatsamācara123| jātosi kāśyape ca tvaṃ vaṃśe vaṃśavivarddhanaḥ| dityāstvaṃ garbhasaṃbhūtaḥ pitā trailokapūjitaḥ124| evaṃbhūtamahaṃ jñātvā tena tvāṃ yācayāmyaham| asyāgniśaraṇārthāya dīyatāṃ bhū padatrayam125| atīva hrasvagātrasya vāmanasyāsya dānava| bhūmibhāge ca pārakye dātuṃ na tvahamutsahe126| etadeva mayā dattaṃ yadbhavānarthitosi me| guravo yadi manyaṃte maṃtriṇo vā padatrayam127| arthitvena madīyena svakule bāṃdhavepi ca| gṛhāyāte mayi tathā yadyogyaṃ tatsamācara128| yadi te rucitaṃ vīra dānaveṃdra mahādyute| tadasmai dīyatāṃ śīghraṃ vāmanāya mahātmane129| bāṣkaliruvāca| deveṃdra svāgataṃ te'stu svasti prāpnuhi mā ciram| tvaṃ samīkṣasvadhātmānaṃ sarveṣāṃ ca parāyaṇam130| tvayi bhāraṃ samāveśya sukhamāste pitāmahaḥ| dhyānadhāraṇayāyuktaściṃtayānaḥ paraṃ padam131| saṃgrāmairbahubhiḥ khinno jagacciṃtāmapāsya tu| kṣīrābdhidvīpamāśritya sukhaṃ svapiti keśavaḥ132| anye ca dānavāḥ sarve balinaḥ sāyudhāstvayā| asahāyenaiva śakra sarvepi vinipātitāḥ133| ādityā dvādaśaiveha rudrāstvekādaśāpi vā| aśvinau vasavaścaiva dharmaścaiva sanātanaḥ134| tvadbāhubalamāśritya tridive makhabhāginaḥ| tvayā kratuśatairiṣṭaṃ samāptavaradakṣiṇaiḥ135| tvayā ca ghātito vṛtro namuciḥ pākaśāsana| tvadājñākāriṇā pūrvaṃ viṣṇunā prabhaviṣṇunā136| hiraṇyakaśiporbhrātā hiraṇyākṣopi ghātitaḥ| hiraṇyakaśipuryotra jaṅghe cāropya ghātitaḥ137| vajrapāṇinamāyāṃtamairāvaṇaśirogatam| saṃgrāmabhūmau dṛṣṭvā tvāṃ sarve naśyaṃti dānavāḥ138| ye tvayā vijitāḥ pūrvaṃ dānavā balavattarāḥ| sahasrāṃśena tattulyo na bhavāmi kathaṃcana139| evaṃvidho'si deveṃdra mama kā gaṇanā bhavet| māṃ samuddhartukāmena tvayaivāgamanaṃ kṛtam140| kariṣyāmi na saṃdeho dāsye prāṇānapi dhruvam| kimarthaṃ devarājoktā bhūmireṣā tvayā hi me141| ime dārāḥ sutā gāvo yaccānyadvidyate vasu| trailokyarājyamakhilaṃ viprasyāsya pradīyatām142| apakīrtirbhavenmahyaṃ pūrveṣāṃ ca na saṃśayaḥ| gṛhāyātasya śakrasya dattaṃ bāṣkalinā na tu143| anyopi yorthī me prāptaḥ same priyataraḥ sadā| bhavānatra viśeṣeṇa vicāraṃ mā kṛthāḥ kvacit144| bṛhattrapā me deveṃdra yadbhūmestu padatrayam| brāhmaṇasya viśeṣeṇa prārthitaṃ tu tvayā vibho145| dāsye grāmavarānasya bhavatastu triviṣṭapam| aśvāngajānbhūmidhanaṃ striyaścodbhinnacūcukāḥ146| yāsāṃ darśanamātreṇa vṛddhopi taruṇāyate| tāḥ striyo vasudhāṃ caitāṃ vāmanasya pratigraham147| pratidāsyāmi devendra prasādaḥ kriyatāṃ hi me| etāvadukte vacane tadā bāṣkalinā nṛpa148| purodhāstūśanā prāha dānaveṃdraṃ tadā vacaḥ| bhavānrājā dānaveṃdra aiśvaryeṣṭavidhe sthitaḥ149| yuktāyuktaṃ na jānāsi deyaṃ kasya mayā kvacit| maṃtribhiḥ susamālocya yuktāyuktaṃ parīkṣya ca 1.30.150| prāptaṃ trailokyarājyatvaṃ jitvā devānsavāsavān| vākyasyāsyāvasāneva bhavānprāpsyati baṃdhanaṃ151| ya eṣa vāmano rājanviṣṇureva sanātanaḥ| nāsya vai bhavatā deyaṃ pitā te ghātitaḥ svayaṃ152| ayaṃ te pitṛhā prāpto mātṛhā baṃdhughātakaḥ| vaṃśocchedakarastubhyaṃ bhūtaścaiva bhaviṣyati153| na caiṣa dharmaṃ jānāti śakrādīnāṃ hite rataḥ| māyāvinā dānavā ye māyayā yena nirjitāḥ154| māyayā brāhmaṇaṃ rūpaṃ vāmanaṃ ca pradarśitam| atra kiṃ bahunoktena nāsya deyaṃ tu kiṃcana155| makṣikāpādamātraṃ tu bhūmirasya pratigrahaḥ| vināśameṣyasi kṣipraṃ satyaṃsatyaṃ mayā śrutam156| guruṇāpyevamuktastu bhūyo vākyamathābravīt| dharmārthinā mayā sarvaṃ pratijñātaṃ guro tvidam157| pratijñāpālanaṃ kāryaṃ satāṃ dharmaḥ sanātanaḥ| yadyeṣa bhagavānviṣṇurnāsti dhanyataro mayā158| gṛhya pratigrahaṃ matto yadi devānbubhūṣati| bhūyopi dhanyatāṃ nīto devenānena vai guro159| yaṃ yogino dhyānayuktā dhyāyamānā hi darśanam| na labhaṃte tathā viprāssoyaṃ dṛṣṭo mayādya vai160| dānāni ye prayacchaṃti sakuśodakapāṇinā| prīyatāṃ bhagavānviṣṇuḥ paramātmā sanātanaḥ161| evamukte tu vacane apavargasya bhāginaḥ| yadatra kāryakaraṇe vikalpo me babhūva ha162| upadiṣṭosmi bhavatā bālatve cāvadhāritam| śatrāvapi gṛhāyāte māstvadeyaṃ tu kiṃcana163| etadeva viciṃtyāhaṃ prāṇānapi svakānguro| vāmanasya pradāsyāmi śakrasyāpi triviṣṭapam164| apīḍākāri yaddānaṃ taddānamiha dīyate| pīḍākāri ca yaddānaṃ taddānaṃ samalaṃ smṛtam165| etacchrutvā gurustatra trapayādhomukhaḥ sthitaḥ| bāṣkaliruvāca| arthitā bhavato deva deyā sarvā dharā mayā166| trapākaraṃ bhavenmahyaṃ yadasya bhūpadatrayam| iṃdra uvāca| satyametaddānavendra yaduktaṃ bhavatā hi me167| bhūmeḥ padatrayārthitvaṃ dvijenānena me kṛtam| etāvatā tvayaṃ cārthī mayāpyasya kṛte bhavān168| danuputro yācitosi varametatpradīyatām| bāṣkaliruvāca| padatrayaṃ vāmanāya devarāja pratīccha me169| tatra tvaṃ suciraṃ kālaṃ sukhī surapate vasa| evamuktvā bāṣkalinā vāmanāya padatrayam170| toyapūrvaṃ tadā dattaṃ prīyatāṃ me hariḥ svayam| datte tu dānaveṃdreṇa tyaktvā rūpaṃ ca vāmanam171| harirācakrame lokāndevānāṃ hitakāmyayā| yajñaparvatamāsādya gatvā caiva udaṅmukhaḥ172| devasya vāmacaraṇe niviṣṭo dānavālayaḥ| tatra kramaṃ sa prathamaṃ dadau sūrye jagatpatiḥ173| dvitīyaṃ ca dhruve devastṛtīyena ca pārthiva| brahmāṃḍastāḍitastena devenādbhutakarmaṇā174| aṃguṣṭhāgreṇa bhinneṃḍe jalaṃ bhūri viniḥsṛtam| plāvayitvā brahmalokānsarvānlokānanukramāt175| dhruvasthānaṃ sūryalokaṃ plāvya taṃ yajñaparvatam| praviṣṭā puṣkaraṃ dhārā dhautvā viṣṇupadāni sā176| padāni yāni jātāni vaiṣṇavāni dharātale| tatrāśrame tu yo gatvā snānaṃ vāpyāṃ samācaret177| aśvamedhaphalaṃ tasya darśanādeva jāyate| ekaviṃśagaṇopeto vaikuṃṭhe vāsamāpnuyāt178| bhuktvā tu vipulānbhogānkalpānāṃ tu śatatrayam| tadaṃte jāyate rājā sārvabhaumaḥ kṣitāviha179| toyadhārā tu sā bhīṣma aṃguṣṭhāgrādviniḥsṛtā| nadī sā vaiṣṇavī proktā viṣṇupādasamudbhavā180| anena kāraṇenābhūdgaṃgā viṣṇupadī nṛpa| yayā sarvamidaṃ vyāptaṃ trailokyaṃ sacarācaram181| aṃguṣṭhāgrakṣatādaṃḍādyatpraviṣṭaṃ jalaṃ śubham| prāptaṃ devanadītvaṃ tu yātu viṣṇupadī nadī182| devanadyā tayā vyāptaṃ brahmāṃḍaṃ sacarācaram| vibhūtibhirmahābhāga sarvānugrahakāmyayā183| sa bāṣkalirvāmanena uktaḥ pūraya me kramān| adhomukhastadā jāta uttaraṃ nāsya viṃdati184| maunībhūtaṃ tu taṃ dṛṣṭvā purodhā vākyamabravīt| svābhāvikī dānaśaktirna tu sraṣṭuṃ vayaṃ kṣamāḥ185| yāvatīyaṃ dharā deva sā dattānena te prabho| ukto bāṣkalinā viṣṇuryāvanmātrā vasuṃdharā186| yā sṛṣṭā bhavatā pūrvaṃ sā mayā na ca gopitā| alpābhūmirbhavāndīrgho na tu sṛṣṭerahaṃ kṣamaḥ187| icchāśaktiḥ prabhavati prabhoste deva sarvadā| niruttarastadā viṣṇurmatvā taṃ satyavādinam188| brūhi dānavamukhya tvaṃ kaṃ te kāmaṃ karomyaham| mama hastagataṃ toyaṃ tvayā dattaṃ tu dānava189| tena tvaṃ varayogyosi varāṇāṃ bhājanaṃ śubhaṃ| dāsyehaṃ bhavataḥ kāmamarthīyena vṛṇuṣva ha190| vijñapto hi tadā tena devadevo janārdanaḥ| bhaktiṃ vṛṇomi deveśa tvaddhastānmaraṇaṃ hi me191| vrajāmi śvetadvīpaṃ te durlabhaṃ tu tapasvinām| āhaivamukte viṣṇustaṃ tiṣṭhasvaiva yugāṃtaram192| vārāharūpī yadāhaṃ pravekṣyāmi dharātalam| tadā haniṣyehaṃ tvāṃ tu madagre ca yadaiṣyasi193| uktotha dānavastena apāsarppattadagrataḥ| vāmanena samākrāṃtāḥ sarve lokāstadā nṛpa194| asuraistaistadā tyaktaṃ devānāṃ satyabhāṣaṇam| devo hṛtvā tu trailokyaṃ jagāmādarśanaṃ vibhuḥ195| pātālanilayaścāpi sukhamāste sa bāṣkali| śakropi pālayāmāsa vipaścidbhuvanatrayam196| ayaṃ traivikramo nāma prādurbhāvo jagadguroḥ| gaṃgāsaṃbhavasaṃyuktassarvakalmaṣanāśanaḥ197| viṣṇoḥ padānāmeṣā te utpattiḥ kathitā nṛpa| yāṃ śrutvā tu naro loke sarvapāpaiḥ pramucyate198| duḥsvapnaṃ durviciṃtyaṃ ca duḥṣkaraṃ duḥṣkṛtāni ca| kṣipraṃ hi nāśamāyāṃti dṛṣṭe viṣṇupadatraye199| yugānukramaśo dṛṣṭvā pāpino jaṃtavastathā| sūkṣmatā darśitā bhīṣma viṣṇunā padadarśane1.30.200| yastvārohati tasmiṃstu maunavānmānavo bhuvi| kṛtvā tripuṣkarī yātrāmaśvamedhaphalaṃ vrajet201| mucyate sarvapāpaiśca mṛto viṣṇupuraṃ vrajet202|

English translation

Bhīṣma said :

1-4a. Having reached the sacrificial mountain. the powerful Viṣṇu planted his foot (-steps) there. What is the purpose of this line of the foot (-steps) which the lord of lords planted? O highly intelligent one, tell me (about) that. O great sage, tell me which demon he subdued after having planted his foot (-steps) there. The residence of Viṣṇu is in heaven, the great-souled one lives in Vaikuṇṭha . How is it that he planted his foot (-step) in the human world?

4b-5. O brahman , lords of gods (i.e. great gods) with Indra as their leader, and also devotees who continuously (please) the lord by means of great penance (live in the world of gods). It is said that the residence of Śrīvarāha is in the Mahar -world.

6-8. Similarly the residence of Nṛsiṃha , the great-souled one, is said to be in the Jana -world. The residence of Trivikrama is said to be in the Tapas -world. Tell me in detail, O brahman, how (is it that the lord), leaving these worlds, planted his two foot-steps on the earth and (how is it that he) planted his footsteps on the sacrificial mountain in this place, viz. Puṣkara , which is sacred to Brahmā . By hearing (this account) all sins will certainly perish.

Pulastya said :

9. That you have asked properly, listen attentively to (the account as to how) in olden days, lord Viṣṇu having come to the sacrificial mountain, planted his foot (-step) on the embankment of it.

10-12a. O Bhīṣma , formerly in the Kṛtayuga Viṣṇu performed a (mighty) deed for the attainment of gods’ purpose and for the (good of the) earth. The stronger demons, having conquered gods along with Indra, had brought under their control the entire heaven, after subduing the three worlds.

12b-14a. The very mighty demon Bāṣkali had made the stronger demons the enjoyers (of portions) at sacrifices. When the three worlds with the mobile and the immobile were reduced to this condition, Indra, being disappointed with life, became very much distresed.

14b-16a. (He thought:) ‘Due to the grant of boon to him by Brahma , that Bāṣkali, the lord of demons, cannot be killed in a battle by all the residents of heaven. So surrounded (accompanied) by all gods in the world of Brahmā, I shall seek refuge with the lord (i.e. Brahmā). There is no other course.’

16b-18a. O Bhīṣma, thinking thus, the lord of gods, sur

rounded by all residents of heaven, quickly went to Brahmā’s place. Surrounded by those residents of heaven he reached (i.e. touched) the feet of Brahmā and told (i.e. acquainted) him (with) what should be done about the world and also about the worst calamity that had befallen the world.

18b-20. “O god, do you not know wherefrom fear has come to us? O lord, I have told you what the demons have snatched, and also everything of (i.e. done by) that wicked Bāṣkali; you are our grandsire; (so) do (something) without delay (to save us). O lord of gods, think now about some measures for world-peace.

21. When they (i.e. the demons) have been watching, the rites laid down in the śrutis and smṛtis have not proceeded. Everyday they are causing harm to us.

22. As an insignificant person speaks about (i.e. gives importance to) his own interest, in the same way, we who have thrown into the background your obligations, have always spoken to (i.e. requested) you.

23-24. If a man with a false mind does not do (i.e. return the favour) thousandfold to him who has obliged him, then for that bad and shameless man of wicked action and scorched by obligation there is residence in hell alone.

25. Goodness does not lie in this much (i.e. in merely) returning an obligation; but those whose minds are bent on selfishness do not do even this (i.e. do not even return a good turn).

26. (I wish) if only the stability of the world should not have become a cause of worry; my heart is rent into a hundred (pieces); it is not satisfied (i.e. happy).

27. I am going (i.e. wandering) here and there (for help). (Please) drag us up who are drowned (in grief), by telling us a means by which our lustre will again shoot up.

28. I have told you as I have seen the world. You (can) see it as it is. It is bereft of Vedic studies and the exclamation of Vaṣat. Festivals (and other) auspicious (rites) have ceased.

29. Contact with study i.e Vedic study has been abandoned (by the brāhmaṇas ); agriculture [1] is given up; it (i.e. the world) is left by administration of justice [2] ; it remains merely in breath (i.e. it is barely alive).

30. The world has met with distress; and by (the passing of) this much time we are exhausted.”

Brahmā said :

31. I know that Bāṣkali has become arrogant as a result of (my) having granted him a boon; I think he cannot be conquered by you; (but) he will be conquerable by Viṣṇu.

32-33. Having restrained (his senses) Brahmā then remained in his original nature (i.e. resumed his usual silence). When the self-born Brahmā was thinking about him, the four-armed one [3] (i.e. Viṣṇu) came there after a while merely as the result of Brahmā’s meditating on him, when all (the gods) were looking on.

Viṣṇu said :

34. Warded off (by) me, O Brahman, stop this meditation. I, for whom this meditation was intended, have approached you.

Brahmā said :

35. It is indeed a great favour that the lord has manifested himself here. Who else would have so much anxiety for the world as the lord has?

36. For the (good of) the world I brought about its creation. Virtually the world depends upon you. There is no doubt about this.

37-38. You should protect the world, and Rudra should destory it. When such was the case with the world, Bāṣkali snatched off the kingdom consisting of the three worlds and of the mobile and immobile, of (i.e. from) this great-souled Indra. O Keśava , help your servant by offering him counsel.

Vāsudeva (i.e. Viṣṇu) said :

39. That demon (viz. Bāṣkali) has been now immune to being killed due to your having granted him a boon. By captivating him he must be conquered by intelligent handling.

40. I shall be a dwarf, the destroyer of the demons. This one (i.e. Indra) should go with me to Bāṣkali’s residence.

41. Having gone there he should ask him for this boon for me:

42. ‘O king, O magnanimous one, give (a piece of) land (measuring) three steps to this short brāhmaṇa . This is the request I make to you’. Asked by Indra the lord of the demons might offer even his own life.

43-44. O grandsire, having accepted the gift from that demon, having bound him carefully and made him the resident of the nether world, I shall be (born), taking the form of a boar, to kill that wicked one. There is no uncertainty about this. O Indra, move on quickly.

45-46a. Having thus told (Brahmā) he ceased (speaking) and disappeared. Then after some time, when Viṣṇu was conceived by Aditi , [4] many fearful ill omens appeared.

46b-47a. When Viṣṇu, the prop of the entire world, was conceived (by Aditi), an excellent auspicious omen also appeared.

47b-48. Breezes carrying the fragrance of Mālati flowers blew. Then, having reached (i.e. at) the time as ordained, the god, the lord of gods (i.e. Viṣṇu), kind to all beings, of pure and scanty hair, having the beauty of the moon, the conch and the (sun-) rise, became (i.e. was born as) Aditi’s son.

49. When Viṣṇu thus descended (on the earth), the faces of Siddhas , gods and demons with the winkings of their eyes stopped, were pleased; and that day, too, on which Viṣṇu got into that excellent womb, was having breezes, of scanty pollen, blowing (gently).

50. That respectable Aditi also, having the unborn one (i.e. Viṣṇu) in her womb, walked charmingly, distressed by her heavy hips. Her face was dull, gloomy and pale. Thus she carried the embryo that was heavier and was (lying) low (in her womb).

51. When, Nārāyaṇa thus entered the womb (of Aditi) as a result of the past and future (deeds), all beings got their desires fulfilled without any difficulty.

52-53. (When) the wind was blowing very gently; and (when) indeed people had gone to other regions by isolated paths; when the sky was being deserted by dust-particles and when darkness was gradually disappearing; (and) when Viṣṇu was in (Aditi’s) womb, that mother of gods entertained a malicious design.

54-55. Listen to it, O lord of kings, in succession: “What is the use of proceeding in order? I shall spring over the heaven; and I shall make that Bāṣkali, the lord of demons, the resident of the nether world. I have (already) given wealth and handsomeness to Indra.

56. I alone shall be able to destroy the demons. I shall throw (at them) volleys of arrows and trains of discs in many ways.

57-58a. (I shall also discharge) multitudes ofmaces for the destruction of the demons; and as fate would have it, I shall make gods the residents of heaven and the demons the residents of the nether region”.

58b. (Thus) the words that were (lingering) in her mouth at once came out.

59. “See (now), I shall, through anger, bind the chief of the demons in such a way as was not thought of before, nor seen before nor (also) heard of before.

60. Formerly I have given wealth and handsomeness to Kaśyapa . Why has he lost his energy and (why is) the wind gusty?

61. My eyes are as it were reeling; let me not have conceived this form. By what am I possessed that I am uttering these improper words?”

62. Got into (i.e. caught between) alternatives she repeatedly reflected in her heart. She carried (in her womb) the divine lord for a thousand divine years.

63. Then Vāmana (i.e. Viṣṇu), the cause of the beings, was born of her—(Vāmana) who, when born, attracted the eyes of the demons.

64. As soon as that Janārdana , the god of gods, was born, rivers flowed with clear water, and fragrant breezes blew.

65-66. Kaśyapa too obtained pleasure due to that bright son. O lord of men, no sooner was Janārdana born, than the minds of all the residents of the three worlds were full of enthusiasm, and kettle-drums that were beaten in heaven gave out sounds.

67-68. Due to extreme joy the delusion and miseries of the three worlds came to an end. The group of Gandharvas sang with notes full of emotion; and the groups of heavenly damsels, mingling with their lords, and full of emotions, danced there (i.e. in the heaven). In the same way, groups of Vidyādharas and Siddhas wandered in (i.e. being seated in) aeroplanes.

69-71. They discussed the verdict about good and bad deeds and exhibited acting and singing. Free from passions and full of pain and pleasure they sang songs, and being in the heaven they danced and (i.e. since they) have gone to the heaven from here after having obtained it by dint of their religious merit. Then some, being very much delighted, uttered (the words:) ‘Victory (to you), O lord’. Others, with a steady mind, repeated these words loudly. Others secretly meditated upon him through fear of (re-) birth and for the destruction of old age and death. Thus the entire world was fully delighted.

72-73. (It was said:) ‘Though a dwarf, this is the lord, who has been born for you, and after having approached whom, Brahmā had told (i.e. requested) about the (well-being of the) world. This one (i.e. he) is Brahmā, Viṣṇu and Maheśvara (i.e. Śiva ) himself; also be is the sacrifices; he is the heaven. There is no doubt about it.

74. This entire world—immobile and mobile—is pervaded by Viṣṇu. He, the self-born one, though one only, is known to be many.

75. The crystal-gem is (i.e. appears) variegated at a place where there are colours (which get reflected in the gem). The self-born one behaves in the same way (i.e. appears to be many) due to (his contact with) the constituents (like sattva , rajas and tamas ).

76. As the Gārhapatya fire gets another name, similarly this lord gets appellations like Brahmā etc.

77-78a. By all means god Vāmana will accomplish this feat (of subduing Bāṣkali).’ When the residents of heaven were thus thinking and reflecting, (Viṣṇu), with Indra, went to Bāṣkali’s residence.

78b-80. Having seen (i.e. he saw) the city adorned with prominent white buildings approachable by Gandharvas, and decorated with all (kinds of) jewels, and well-separated (from one another) by big roads; (it was) adorned with hundreds of elephants always in rut, resembling the mountain of collyrium, and born in the family of divine elephants.

81. (It was also) adorned with horses with bodies having (almost) no flesh (i.e. having slim bodies), having small ears, having the speed of the mind, having long necks and long prominent parts of the foreheads above the eyes.

82. There were thousands of courtesans having excellent complexion like the interiors of lotuses, having faces resembling the full moon, and skilled in conversation and caressing.

83. There was no religious merit, no lore, no architecture, no art that did not exist (i.e. that was not found) in the city of this Bāṣkali.

84-86. It was crowded with hundreds of gardens. In it having a series of social festivals, endowed with all chief demons except Yama , resounding everywhere with sounds of lutes, flutes and tabors, sons of Danu , always joyful, decorated with many jewels, were seen sporting likegods on the Meru mountain. There was a great sound of (the recitation of) the Vedas made by the venerable demons.

87-88. That demon Bāṣkali having subdued the three worlds lived happily in that city, the sins in which were destroyed by the smoke of the ghee of (i.e. put into) fires, and by wind, in which the breezes were made fragrant by the moving about of the fragrant incense, and which was crowded with virtuous demons.

89-90. Living there he protected the three worlds along with the mobile and the immobile. He was conversant with righteousness, was grateful, truth-speaking, and had his senses controlled, was handsome, and knew the good and bad ways of life of the ancient gods. He was well-versed in the Vedas, was a protector and was kind to the distressed.

91-92. He was endowed with all the (regal) powers [5] like the Vedic, that of good counsel, personal preeminence and energy. He was interested in the six measures to be practised by a king, and talked with a smile. He knew the essence of the Vedas and the Vedāṅgas [6] , performed sacrifices and was engaged in (practising) penance. He was not ill-mannered and always abstained from causing harm to others.

93. He honoured those who deserved honour, was pure, pleasing, and worshipped the venerable. He knew all objects; he was invincible, agreeable and of a pleasing appearance.

94. The demon had ample grains, wealth, and vehicles. He always accomplished the three objects [7] (of worldly existence). He was the best person in the three worlds.

95-97a. He always lived in his own city and always removed the pride of gods and demons. In this way he protected all the beings in the three worlds. When he was the king (i.e. in his kingdom) there was no mean person, no poor person, no sick person, no short-lived person, no unhappy person, no foolish person, no person of a dull form, no unfortunate person, nor a person that was expelled.

97b-99a. Seeing that excellent chief of the demons, who was endowed with multitudes of pure qualities and who was bright like the sun, and taking him to be a person of a controlled mind, and capable of sustaining the three worlds, Indra was amazed.

99b-100a. O king, seeing Indra to have entered the city the demons maddened for fight, said this to the lord of demons:

100b-101a. “It is something strange that Indra is doing when he, all alone, except being accompanied by a short preeminent brāhmaṇa, is coming.

101b-102. O king, tell us what we should do now.” He said to all the demons: “Assembled together you remain in the city. Let the lord of gods enter the city. Today he is to be honoured by me.”

103. In the meantime that short (brāhmaṇa) and Indra arrived there; they were looked at affectionately by the lord of demons.

104. He regarded himself as blessed and the king, the leader of the demons said (to them) after saluting them:

105-106. “Today, in the three worlds, there is no person who is luckier than I, who, chosen by Glory, am seeing Indra coming (to me). With a desire to receive something from me he will beseech me. I shall certainly give (up) even my life for him who has come to my house.

107a. (I shall even give up) my wife, sons, and also my residence. What then should I say (even) about the three worlds?”

107b-108. Going to meet him, and bringing him near himself with respect, and embracing and greeting him, and carefully offering him welcome and worship with materials of worship etc. he brought him (i.e. Indra) into his house.

109. (He said:) “Today my birth is fruitful, all my desires are fulfilled, that, O Indra, I am seeing you who have visited my house.

110. O lord of gods, I have (today indeed) been proclaimed to be the king of demons by you who have come to my house. It is my great religious merit.

111. O Purandara , one would get that fruit, which is obtained by sacrifices like the Agniṣṭoma , on seeing you.

112. I have today obtained that fruit which is obtained by the grant of land, or of cows to a priest, or (the fruit that is obtained by the performance) of the Rājasūya sacrifice.

113. O Vāsava , you are not to be seen by little penance. Tell me what I can do, that is dear to you, in my house.

114. Do not entertain any other doubt in your heart. Know that it shall be done even if it is very difficult.

115. O you, killer of enemies, I am lucky, I have obtained religious merit on having seen you, since I have saluted your feet adored by excellent gods.

116. O lord, tell (me) all that has made you come (to me). I take the intention of your arrival to be a great surprise (your arrival has caused surprise).”

Indra said :

117. O Bāṣkali, I know you to be the chief among the pre-eminent demons. It is not a great surprise to have seen you, O best of the demons.

118. Suppliants who have visited your house never go (back) being averse (i.e. disappointed). You are the desire-yielding tree to the suppliants. There is no other donor (like you).

119. In lustre you (i.e. as far as lustre is concerned) arc comparable to the sun; in (i.e. as far as) depth (i.e. seriousness is concerned), you are the earth and in (i.e. as far as) wealth (is concerned) you are like Nārāyaṇa.

120. This short brāhmaṇa is born in the auspicious family of Kaśyapa.

121. I was requested by him: “Give here (a piece of) land measuring the distance covered by three steps, to me who want a fire-sanctuary where I would perform a sacrifice.” I have, therefore, O lord, asked you on his behalf.

122-123. O Bāṣkali, having overpowered (me) you have taken away the three worlds belonging to me. I have nothing to subsist upon; I am poor; I do not want for myself what you desire to give. For someone else I am going to beseech you as a suppliant (does). For this (brāhmaṇa) I have turned a suppliant. Do what is proper.

124. You, who have exalted the family, are born in the family of Kaśyapa. You are born from the womb of Diti and your father is revered in the three worlds.

125-126. Knowing that you are like this I am requesting you. O demon, give a piece of land measuring three footsteps to this one (i.e. this brāhmaṇa)—this dwarf, with short limbs, who desires to have a fire-sanctuary.

127. I do not dare to give the portion of land belonging to someone else. This is what is given (i.e. what is said) by me since you asked me to ask for something. You may give the piece of land measuring three steps if yourpreceptors and ministers agree.

128. When I, your kinsman of the same family have come to your house as a suppliant, do what is proper.

129. O you hero, O you lord of demons, O you of great lustre, if you like then quickly give (a piece of land) to this short, great-souled (brāhmaṇa).

Bāṣkali said :

130. O lord of gods, welcome and well-being to you. With pleasure look upon yourself as the highest object of all.

131. The grandsire, having placed the burden (i.e. the responsibility of looking after the three worlds), given to meditation and reflecting upon the highest position, lives happily.

132. Keśava(i.e. Viṣṇu), exhausted due to (having fought) many battles, after having given up anxiety about the world, and after having gone to the milky ocean, sleeps (there) happily.

133. O Śakra , even all other powerful demons having weapons were destroyed by you without (the help of) anybody else.

134-135a. The twelve Ādityas , the eleven Rudras , the two Aśvins , the Vasus and eternal Dharma are enjoying the portions of sacrifice in the heaven (only because they have) resorted to the power of your arms.

135b-136a. You have performed a hundred sacrifices endowed with excellent sacrificial fees; and O Pākaśāsana , you killed Vṛtra Namuci .

136b-137. Powerful Viṣṇu, who obeyed your order, formerly also killed Hiraṇyākṣa , the brother of Hiraṇyakaśipu . He also killed Hiyaṇyakaśipu by striking on his shank.

138. All demons seeing you, when you, with the thunderbolt in your hand and seated on the head of Airāvata , come to the battle-field, flee away.

139. In no way shall I be even equal to one-thousandth part of you who formerly defeated the very powerful demons.

140. O lord of gods, you are like this. What need I say about you? You have arrived here with a desire to emancipate me.

141. I shall do (what you tell me). There is no doubt that I shall even give up life. For what purpose, O lord of gods, you have asked me to give this land?

142. Let all these—mywife, sons, cows, and whatever other wealth I have, and also this entire kingdom of the three worlds be given to this brāhmaṇa.

143. There is no doubt that infamy will accrue to me and my ancestors, viz. ‘Bāṣkali did not give to Śakra (what he asked for and) who had come to his house.’

144. Even if some other suppliant had come here, he would be dearer to me. You are especially so. Do not hesitate at all.

145. O lord, O god of gods, it causes me great shame that you have asked only for a piece of land measuring three steps and that too for the sake of a brāhmaṇa.

146-147. I shall give this brāhmaṇa excellent villages and will give you heaven; (I shall give him) horses, elephants, land. wealth and ladies with sprout-like breast-nipples, seeing whom even an old man becomes young. The brāhmaṇa will receive those ladies and this earth.

148-149a. I shall give (these things), O lord of gods. (Please) favour me (by accepting them).

When, O king, Bāṣkali had said these words, his family priest Uśanas (i.e. Śukra ) said these words to the lord of demons:

149b. “O lord of demons, you are a king remaining in (i.e. having) eightfold prosperity. [8]

150-151. (But) you do not realize what is proper and what is improper. (You also do not understand): ‘I should give something to someone after having consultations with my ministers and after having assessed what is proper and what is improper’. Having conquered the gods along with Indra you have obtained the kingdom of the three worlds. (Just) as the sentence (I am speaking) is over you will be made a captive.

152-153. This dwarf is that eternal Viṣṇu only. Do notgive (anything) to him. This is the one who is the killer of your father, mother, and relatives. He has formerly cut off (i.e. destroyed) your family and will do the same in future.

154. Interested in the well-being of Śakra and others he does not know (i.e. does not care for) moral merit. He is the deceitful one who vanquished the demons with trickery.

155. He has manifested this form of a dwarfish brāhmaṇa through trickery (only). What is the use of prolixity in this matter? Nothing should be given to him.

156. You will perish even if you give a (particle of) land measuring just the foot of a bee. This is the truth, the only truth I have heard about.”

157. Even though he was thus addressed by his preceptor he again spoke (these) words: “O preceptor, desiring religious merit I have made this promise.

158. It is the eternal duty of the good to keep their promise. If this is revered Viṣṇu then there is none else luckier than I (am).

159. (Even) after receiving a gift from me he (still) desires to become (i.e. to be called) a god, (then) I O preceptor, again made blessed by this god.

160. I have seen him, whom the devotees meditating on him with concentration and the brāhmaṇa also, do not see.

161-163. They, who give gifts with darbhas and water in their hands and utter the sacred text, ‘May the revered Viṣṇu, the highest soul and the eternal one, be pleased,’ share (i.e. obtain) salvation. If there was any doubt doing this act (of giving, it was because) I was advised and was determined to be a fool by you. There is nothing that should not be given even to an enemy when he comes to one’s house.

164-166a. O preceptor, having given thought to this, I shall give even my life to this dwarf and heaven to Indra. In this world that gift which causes suffering is said to be impure.” Having heard this, the preceptor remained there with his face hung down in shame.

Bāṣkali said :

166b-167a. O god, when you have asked for (a gift of land) I should give you the entire earth. It would be shameful to me to give him (the piece of) land measuring three (foot-) steps.

Indra said :

167b-169a. O lord of demons, these words which you have said to me are true; (but) this brāhmaṇa has asked me for a piece of land measuring three (foot-) steps (only). He has asked me for this much land; and I have (therefore) asked you to give that much (only). You, the son of Danu, have thus been implored by me. Grant me this boon.

Bāṣkali said :

169b-1 70a. O King of gods, accept from me (the piece of land measuring) three (foot-) steps for (this) dwarf; (and) O lord of gods, live there (i.e. in the heaven) happily for a very long time.

170b-17la. Saying so, Bāṣkali then gave (the piece of land measured by) three (foot-) steps to the dwarf, after (pouring) water (on his hand), saying, ‘Let Hari himself be pleased with me.’

171 b-172. Desiring the well-being of gods, Hari (i.e. Viṣṇu), when he was given the gift by the lord of demons, gave up the dwarf-form and with his face turned towards the north, he having reached the sacrificial mountain, took possession of the worlds.

1 73. The residence of the demons came to be put under the god’s left foot. Then the lord of the world first put his step on the Sun.

174. He placed the second step on Dhruva , and with the third, the god of wondrous deeds, struck the universe.

175-176. When the universe was pierced with the tip ofhis toe profuse water flowed out. That stream, having inundated all Brahmā-worlds one by one, and also the place of Dhruva, the world of the Sun, and the sacrificial mountain, entered, having washed Viṣṇu’s feet, the Puṣkara ( Tīrtha ).

177-178. He, who, having gone to (the spot) where the footprints were produced on the earth, bathes in the well in the hermitage (there), gets the fruit of the Aśvamedha (sacrifice) merely by seeing (the spot). With the group of the twenty-one attendants he obtains (i.e. reaches) Vaikuṇṭha.

179. Then having enjoyed many pleasures (there) for three hundred Kalpas , he, at the end of it (i.e. that period), becomes a sovereign emperor on this earth.

180. O Bhīṣma, the stream of water that flowed out from the tip of (Viṣṇu’s) toe, is called the river Viṣṇupadī (since) it sprang up from Viṣṇu’s foot.

181. For this reason (i.e. this is the reason why), O king Gaṅgā became (i.e. came to be known as) Viṣṇupadī, which has pervaded all this universe along with the mobile and the immobile.

182. That auspicious water, which entered (Puṣkara after flowing out) from the wound (i.e. the hole made into) the universe caused by the tip of (Viṣṇu’s) toe, obtained the status of a divine river. It is that river called Viṣṇupadī.

183. O you illustrious one, that divine river, with a desire to favour all, has occupied the universe with the mobile and immobile, by means of its splendours.

184. Vāmana said to that Bāṣakali: “(Now) fill out (i.e. give space for) my steps”. He hung down his face (as) he did not find an answer (i.e. a solution).

185-186a. Seeing him silent the family-priest (i.e. Śukra) said (these) words: “The power of giving is natural (i.e. it cannot be increased and so) we are not able to create (another earth where Vāmana could put his steps). O lord, he has given you whatever land exists.”

186b-187. Bāṣkali said to Viṣṇu: “That much earth (i.e. of that extent) which you formerly created (has beengiven to you); I have not held it back. The earth is small (and) you are great; (and) I am not capable of creation.

188. O lord, your will power always prevails.” Viṣṇu, finding no reply, and taking him to be truth-speaking, (said to him):

189-190. “O chief of the demons, tell me, which desire (entertained) by you I should satisfy. Since I have in my hand the water offered by you, you, deserve a boon. You are an auspicious receptacle of boons. I shall give what you desire. Ask for the object of your desire.”

191-193. He (i.e. Bāṣkali) then requested Janādana, the lord of gods: “O, lord of gods, I seek devotion to you and death at your hands. I shall enter Śvetadvīpa [9] , which is inaccessible to the ascetics.” When he spoke thus, Viṣṇu, said to him: “Do remain (there) till the end of the age of the world. When I, taking the boar-form, shall enter (i.e. come to) the earth, I shall kill you when you will come before me.”

194. The demon, thus addressed by him, went away from him. Then, O king, Vāmana occupied all worlds.

195. Those demons then gave up speaking truthfully with gods. The powerful lord, having snatched the three worlds, disappeared.

196. Bāṣkali lived happily in the nether world where he took residence. The wise Indra also protected the three worlds.

197. This manifestation of the lord of the world is called Traivikrama. It is connected with the rise of the Ganges and is the destroyer of all sins.

198. O king, I have told you this origin of the steps of Viṣṇu hearing which a man becomes free from all sins.

199. At the sight of the three steps of Viṣṇu, (the effects of) an evil dream, an evil thought, a difficult or bad deed perish quickly.

200-202. Sinful beings (have emancipated themselves) age after age after having seen (the steps of Viṣṇu). O Bḥīṣma, Viṣṇu has shown ingenuity in manifesting the steps. A man, who, observing silence, climbs up (the mountain) and takes up the pilgrimage of Puṣkara gets the fruit of Aśvamedha (sacrifice). He is free from all sins and would goto Viṣṇu’s city.

[1]: [1] : Vārtā —agriculture, the occupation of Vaiśya.

[2]: [2] : Daṇḍanīti —administration of justice, judicature.

[3]: [3] : Caturbhuja —an epithet of Viṣṇu.

[4]: [4] : Aditi —daughter of Dakṣa and wife of Kaśyapa and mother of Ādityas.

[5]: [5] : The three Śaktis (powers) are—(1) Prabhutva —personal pre-eminene; (2) Mantra —good counsel; (3) Utsāha —energy. Sāḍguṇya [ Sāḍguṇya ?]. The six expedients to be used by a king in foreign policies: (1) Sandhi —peace or alliance, (2) Vigraha —war, (3) Yāna —march or expedition, (4) Sthāna or Āsana —halt, (5) Saṃśraya —seeking shelter, (6) Dvaidha or Dvaidhibhāva —duplicity.

[6]: [6] : Vedāṅga—Name of certain classes of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the mantras in ceremonies. They are six in number: (1) Śikṣā —the science of proper articulation and pronunciation; (2) Chandas —the science of prosody; (3) Vyākaraṇa —grammar; (4) Nirukta —etymological explanation of difficult Vedic words; (5) Jyotiṣa —astronomy and (6) Kalpa —ritual or ceremonial.

[7]: [7] : Trivarga —the three objecte of worldly existence viz. Dharma , Artha and Kāma .

[8]: [8] : Aiśvarya —divine faculties like omnipotence, omnipresence etc.

[9]: [9] : Śvetadvīpa —name of one of the eighteen minor divisions of the known continent.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 33843, revision 332876 (2022-02-22T01:37:39Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364151.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.