Sṛṣṭi-khaṇḍa · Chapter 32
Sourceभीष्म उवाच। केन कर्मविपाकेन प्रेतत्वं जायते पुनः। केन वात्र प्रमुच्येत तन्मे ब्रूहि महामते१। पुलस्त्य उवाच। अहं ते कथयिष्यामि सर्वमेतदशेषतः। यच्छ्रुत्वा न पुनर्मोहं यास्यते नृपसत्तम२। येन जायेत प्रेतत्वं येन चास्मात्प्रमुच्यते। प्राप्नोति नरकं घोरं दुस्तरं त्रिदशैरपि३। सतां संभाषणे चैव पुण्यतीर्थानुकीर्त्तने। मानवास्तु प्रमुच्यंत आपन्नाः प्रेतयोनिषु४। श्रूयते हि पुरा भीष्म ब्राह्मणः संशितव्रतः। पृथुस्सर्वत्र विख्यातः संतोषे च सदा स्थितः५। स्वाध्याययुक्तो गेहेषु नित्ययोगश्च योगवित्। जपयज्ञविधानेन युक्तं कालं क्षिपेच्च सः६। युक्तः क्षमादयाभ्यां च क्षांत्यायुक्तश्च तत्त्ववित्। अहिंसाहितचित्तश्च मार्द्दवे च तथास्थितः७। ब्रह्मचर्यसमायुक्तस्तपोयोगसमन्वितः। युक्तः स पितृकार्येषु युक्तो वैदिककर्मसु८। परलोकभयेयुक्तो युक्तस्सत्यवचः प्रति। युक्तो मधुरवाक्येषु युक्तश्चातिथिपूजने९। इष्टापूर्तसमायुक्तो युक्तो द्वंद्वविवर्जने। स्वकर्मविधिसंयुक्तो युक्तः स्वाध्यायकर्मसु१०। एवं कर्माणि कुर्वंतस्संसारविजिगीषया। बहून्यब्दान्यतीतानि ब्राह्मणस्य गृहे सतः११। तस्य बुद्धिरियं जाता तीर्थाभिगमनं प्रति। पुण्यैस्तीर्थजलैरेतत्क्लिन्नं कुर्यां कलेवरम्१२। प्रयतः पुष्करे स्नात्वा भास्करस्योदयं प्रति। कृतजप्यनमस्कारोप्यद्ध्वानं प्रत्यपद्यत१३। अग्रतः पंचपुरुषानपश्यत्सोति भीषणान्। वने कंटकवृक्षाढ्ये निर्जने पक्षिवर्जिते१४। तान्दृष्ट्वा विकृताकारान्सुघोरान्पापदर्शनान्। ईषत्संत्रस्तहृदयो व्यतिष्ठन्निश्चलाकृतिः१५। अवलंब्य ततो धैर्य्यं भयमुत्सृज्य दूरतः। पप्रच्छ मधुराभाषी के यूयं विकृताः कुतः१६। किं वा चैव कृतं कर्म ये नप्राप्ताश्च वैकृतम्। कथमेवंविधाः सर्वे प्रस्थिताः कुत्र चाध्वनि१७। प्रेता ऊचुः। क्षुत्पिपासान्विता नित्यं महादुःखसमावृताः। हृतप्रज्ञा वयं सर्वे नष्टसञ्ज्ञाविचेतसः१८। न जानीमो दिशं चापि प्रदिशं चापि कां च न। नांतरिक्षं महीं चापि न जानीमो दिवं तथा१९। यदेतद्दुःखमाख्यातमेतदेव सुखं भवेत्। प्रभातमिदमाभाति भास्करोदयदर्शनात्२०। अहं पर्युषितो नाम सूचीमुखस्तथाऽपरः। शीघ्रगो रोहकश्चैव पंचमो लेखकस्तथा२१। ब्राह्मण उवाच। प्रेतानां कर्मजातानां नाम्ना वै संभवः कुतः। किं तत्कारणमुद्दिश्य यतो यूयं सनामकाः२२। प्रेता ऊचुः। अहं स्वादु सदा भुंजे दद्यां पर्युषितं द्विजे। एतत्कारणमासाद्य नाम पर्युषितो मम२३। सूचिता बहवोऽनेन विप्राश्चान्नाद्यकांक्षिणः। एतत्कारणमुद्दिश्य सूचीमुखाभिधो मतः२४। शीघ्रं गतोऽस्मि विप्रेण याचितः क्षुधितेन च। एतत्कारणमुद्दिश्य शीघ्रगो द्विजसत्तम२५। गृहोपरि सदा स्वादु भुंक्ते द्विजभयेन हि। उद्विग्नमानसस्तत्र तेनासौ रोहकः स्मृतः२६। मौने चापि स्थितो नित्यं याचितो विलिखन्महीम्। अस्माकमपि पापिष्ठो लेखको नाम नामतः२७। कृच्छ्रेण लेखको याति रोहकस्तु अवाक्शिराः। शीघ्रगः पंगुतां प्राप्तः सूची सूचीमुखोऽभवत्२८। पर्युषितो लम्बग्रीवो लंबोदर उदाहृतः। बृहद्वृषणलंबोष्ठः पापादस्मादजायत२९। एतत्ते सर्वमाख्यातमात्मवृत्तं सहेतुकम्। पृच्छस्व यदि ते श्रद्धा पृष्टाश्च कथयामहे३०। ब्राह्मण उवाच। ये जीवा भुवि तिष्ठंति सर्वेप्याहारमूलकाः। युष्माकमपि चाहारं श्रोतुमिच्छामि तत्त्वतः३१। प्रेता ऊचुः। शृणुष्वाहारमस्माकं सर्वसत्वविगर्हितम्। यच्छ्रुत्वा निंदसे विप्र भूयोभूयश्च नित्यशः३२। श्लेष्ममूत्रपुरीषेण योषिदङ्गमलेन च। गृहाणि त्यक्तशौचानि प्रेता भुंजंति तत्र वै३३। स्त्रीभिर्दग्धानि कीर्णानि प्रकीर्णोच्छिष्टकानि च। मलेनापि जुगुप्स्यानि प्रेता भुंजंति तत्र वै३४। चित्तलज्जाविहीनानि होमहीनानि यानि च। व्रतैश्चैव विहीनानि प्रेता भुंजंति तत्र वै३५। गुरवो नैव पूज्यंते स्त्रीजितानि गृहाणि च। क्रोधलोभगृहीतानि प्रेता भुंजंति तत्र वै३६। त्रपा मे जायते तात कथ्यमाने स्वभोजने। अस्मात्परतरं चान्यन्न वक्तुमपि शक्यते३७। निवृत्तिं प्रेतभावस्य पृच्छामस्त्वां दृढव्रत। यथा न भवति प्रेतस्तन्मे वद तपोधन३८। ब्राह्मण उवाच। एकरात्र द्विरात्रादि कृच्छ्रचांद्रायणदिभिः। व्रतैरन्यैः कृतैर्नित्यं न प्रेतो जायते नरः३९। त्रीनग्नीन्पञ्च चैकं वा योऽहन्यहनि सेवते। स वै भूतदयापन्नो न प्रेतो जायते नरः४०। तुल्यो मानेऽपमाने च तुल्यः कांचनलोष्टयोः। तुल्यः शत्रौ च मित्रे च न प्रेतो जायते नरः४१। देवताऽतिथिपूजासु गुरुपूजासु नित्यशः। रतो वै पितृपूजासु न प्रेतो जायते नरः४२। शुक्लांगारकसंयुक्ता चतुर्थी जायते यदा। श्रद्धया श्राद्धकृत्तस्यां न प्रेतो जायते नरः४३। जितक्रोधविमर्शोयस्तृष्णासंगविवर्जितः। क्षमावान्दानशीलश्च न प्रेतो जायते नरः४४। गोब्राह्मणांश्च तीर्थानि पर्वतांश्च नदीस्तथा। देवांश्चैव तु यो वन्द्यान्न प्रेतो जायते नरः४५। प्रेता ऊचुः। श्रुताश्च विविधा धर्माः पृच्छामो दुःखिता मुने। येन वै जायते प्रेतस्तन्नो वद महामते४६। ब्राह्मण उवाच। शूद्रान्नेन तु भुक्तेन ब्राह्मणेन विशेषतः। म्रियते ह्युदरस्थेन स वै प्रेतो भवेन्नरः४७। मातरं पितरं भ्रातॄन्भगिनीं सुतमेव च। अदृष्टदोषांस्त्यजति स प्रेतो जायते नरः४८। अयाज्ययाजनाच्चैव याज्यस्य च विवर्जनात्। रतो वै शूद्रसेवासु स प्रेतो जायते नरः४९। न्यासापहर्ता मित्रध्रुक्शूद्रपाकरतः सदा। विस्रंभघाती कूटस्थः स प्रेतो जायते नरः1.32.५०। ब्रह्महा गोघ्नकः स्तेनः सुरापो गुरुतल्पगः। भूमिकन्यापहर्त्ता च स प्रेतो जायते नरः५१। सामान्यां दक्षिणां लब्ध्वा एक एव निगूहति। नास्तिकीभावनिरतः स वै प्रेतोभिजायते५२। एवं ब्रुवाणे विप्रेन्द्र आकाशे दुंदुभिस्वनः। पुष्पवृष्टिः पपातोर्व्यां देवैर्मुक्ता सहस्रशः५३। प्रेतानां तु विमानानि आगतानि समंततः। अस्य विप्रस्य संभाषात्पुण्यसंकीर्तनेन च५४। तस्मात्सर्वप्रयत्नेन सतां संभाषणं कुरु। यदि ते श्रेयसा कार्यं गंगासुत अतंद्रितः५५। तिलकं सर्वधर्मस्य पञ्चप्रेतकथामिमाम्। पठेल्लक्षं योऽस्य कुले न प्रेतो जायते नरः५६। शृणोति वाप्यभीक्ष्णं वा श्रद्धया परयान्वितः। भक्त्या समन्वितो वापि न प्रेतो जायते नरः५७। भीष्म उवाच। अंतरिक्षे किमर्थं तु पुष्करं परिकीर्त्यते। मुनिभिर्धर्मशीलैश्च लभ्यते तत्कथं त्विह५८। येन तल्लभ्यते लब्धं लब्धं चैव फलप्रदम्। तन्मे सर्वं समाचक्ष्व कौतुकादेव पृच्छतः५९। पुलस्त्य उवाच। ऋषिकोटिस्समायाता दक्षिणापथवासिनी। स्नानार्थं पुष्करे राजन्पुष्करं च वियद्गतम्६०। मत्वाते मुनयः सर्वे प्राणायामपरायणाः। ध्यायमानाः परं ब्रह्म स्थिता द्वादशवत्सरान्६१। ब्रह्मा महर्षयस्तत्र देवास्सेन्द्रास्समागताः। ऋषयोंतर्हिताः प्रोचुर्नियमांस्ते सुदुष्करान्६२। आकारणं पुष्करस्य मंत्रेण क्रियतां द्विजाः। आपोहिष्ठेति तिसृभिर्ऋग्भिः सांनिध्यमेष्यति६३। अघमर्षणजप्येन भवेद्वै फलदायकम्। विप्रैर्वाक्यावसाने तु सर्वैस्तैस्तु तथा कृतम्६४। कृतेन पुण्यतां प्राप्ता ये निदेशाच्च ते द्विजाः। गर्हिता धर्मशास्त्रेषु ते विप्रा दक्षिणोत्तराः६५। ये चान्ये पार्वतीयाश्च श्राद्धेनार्हंति केतनम्। एतस्मात्कारणाद्राजन्वियत्येवं समास्थितम्६६। कार्तिक्यां पुष्करं स्नानात्पूततामभियच्छति। ब्रह्मणा सहितं राजन्सर्वेषां पुण्यदायकम्६७। तत्रागतास्तु ये वर्णाः सर्वे ते पुण्यभाजनाः। द्विजैस्तुल्या न संदेहो विना मंत्रेण ते नृप६८। आग्नेयं तु यदा ऋक्षं कार्तिक्यां भवति क्वचित्। महती सा तिथिर्ज्ञेया स्नाने दाने तथोत्तमा६९। यदा याम्यं तु भवति ऋक्षं तस्यां तिथौ क्वचित्। तिथिः सापि महापुण्या यतिभिः परिकीर्तिता७०। प्राजापत्यं यदा ऋक्षं तिथौ तस्यां नराधिप। सा महाकार्तिकी प्रोक्ता देवानामपि दुर्लभा७१। यदा चार्के गुरौ सोमे वारेष्वेतेषु वै त्रिषु। त्रीण्येतानि च ऋक्षाणि स्वयं प्रोक्तानि ब्रह्मणा७२। अत्राश्वमेधिकं पुण्यं स्नातस्य भवति ध्रुवम्। दानमक्षयतां याति पितॄणां तर्पणं तथा७३। विशाखासु यदा भानुः कृत्तिकासु च चंद्रमाः। स योगः पुष्करो नाम पुष्करेष्वतिदुर्लभः७४। अंतरिक्षावतीर्णे तु तीर्थे पैतामहे शुभे। स्नानं येऽत्र करिष्यंति तेषां लोका महोदयाः७५। न स्पृहांतेन्यपुण्यस्य कृतस्याप्यकृतस्य च। करिष्यंति महाराज सत्यमेतदुदाहृतम्७६। तीर्थानां प्रवरं तीर्थं पृथिव्यामिह पठ्यते। नास्मात्परं पुण्यतीर्थं लोकेषु नृप पठ्यते७७। कार्तिक्यां तु विशेषेण पुण्या पापहरा शुभा। उदुंबरवनात्तस्मादागता च सरस्वती७८। तया तत्पूरितं तीर्थं पुष्करं मुनिसेवितम्। दक्षिणे शिखरं भाति पर्वतस्याविदूरतः७९। नीलांजनचयप्रख्यं वर्णतो नीलशाद्वलम्। तया तच्छिखरं तस्य खस्थितं पुष्करं यथा८०। प्रावृट्काले वियत्पूर्णं घनवृंदमिवोच्छ्रितम्। कदंबपुष्पगंधाढ्यं कुटजार्जुनभूषितम्८१। रथमार्गमिवारोढुं रवेस्तच्छिखरं स्थितम्। वृत्तैस्सपुलकैस्स्निग्धैः स्त्रीणामिव पयोधरैः८२। श्रीफलैः शिखरं भाति समन्तात्सुमनोहरैः। गुंजद्भिः षट्पदकुलैः समंतादुपशोभितम्८३। कोकिलारावरुचिरं शिखि केका रवाकुलम्। शृंगे मनोहरे तस्मिन्नुद्गतासु मनोरमा८४। पुण्यापुण्यजलोपेता नदीयं ब्रह्मणस्सुता। वंशस्तंबात्सुविपुला प्रवृत्ता चोत्तरामुखी८५। गत्वा ततो नातिदूरात्पुनर्याति पराङ्मुखी। ततः प्रभृति सा देवी प्रसन्ना प्रकटास्थिता८६। अन्तर्धानं परित्यज्य प्राणिनामनुकम्पया। कनका सुप्रभा चैव नन्दा प्राची सरस्वती८७। पंचस्रोताः पुष्करेषु ब्रह्मणा परिभाषिता। तस्यास्तीरे सुरम्याणि तीर्थान्यायतनानि च८८। संसेवितानि मुनिभिः सिद्धैश्चापि समंततः। तेषु सर्वेषु भविता धर्महेतुः सरस्वती८९। हाटकक्षितिगौरीणां तत्तीर्थेषु महोदयम्। दानं दत्तं नरैः स्नातैर्जनयत्यक्षयं फलम्९०। धान्यप्रदानं प्रवरं वदंति तिलप्रदानं च तथा मुनींद्राः । यैस्तेषु तीर्थेषु नरैः प्रदत्तं तद्धर्महेतु प्रवरं प्रदिष्टम्९१। प्रायोपवेशं प्रयतः प्रयत्नाद्यस्तेषु कुर्यात्प्रमदा पुमान्वा। तीर्थेपि संयोज्य मनोपि चेत्थं भुंक्ते फलं ब्रह्मगृहे यथेष्टम्९२। तस्योपकंठे म्रियते हि यैस्तु कर्मक्षयात्स्थावरजंगमैश्च। ते चापि सर्वे सकलं प्रसह्य लभंति यज्ञस्य फलं दुरापम्९३। ततस्तु सा धर्मफलारणी च जन्मादिदुःखार्दितचेतसां तु। सर्वात्मना चारुफला सरस्वती सेव्या प्रयत्नात्पुरुषैर्महानदी९४। तत्र ये सलिलं पूतं पिबंति सततं नराः। न ते मनुष्या देवास्ते जगत्यामिह संस्थिताः९५। यज्ञैर्दानैस्तपोभिश्च यत्फलं प्राप्यते द्विजैः। तदत्र स्नानमात्रेण शूद्रैरपि स्वभावजैः९६। दर्शनात्पुष्करस्यापि महापातकिनोपि ये। तेपि तत्पापनिर्मुक्ताः स्वर्गं यांति तनुक्षये९७। तत्रोपवासी यज्ञस्य पुंडरीकस्य यत्फलम्। तत्प्राप्नोति नरः क्षिप्रमल्पायासेन पुष्करे९८। माघमासे तिलान्यस्तु प्रयच्छति च स द्द्विजे। यथाशक्ति च भक्त्या च स विष्णुभवने वसेत्९९। तत्रोपवासं स्नानं च पंचगव्याशनं तथा। यः करोति नरः सोपि देहांते स्वर्गमाप्नुयात्1.32.१००। वसंति तत्समीपस्था येपि तस्करजातयः। तेपि तस्यानुभावेन स्वर्यांति च न संशयः१०१। ये पुनः शूद्रवृत्तिस्थास्त्रिरात्रोपोषिता नराः। प्रयच्छंति द्विजेष्वर्थं ब्रह्मशक्तिसमन्विताः१०२। ते मृता यानमारूढाः पद्मासनचतुर्भुजाः। ब्रह्मणा सह सायुज्यं प्राप्नुवंत्यपुनर्भवम्१०३। गंगोद्भेदं यत्र गंगा संप्राप्ता सरितां वराम्। सरस्वतीं द्रष्टुकामा सांत्वार्थे प्रोद्गतांऽबरात्१०४। तत्र गत्वा पयःपूतं सुरसिद्धनिषेवितम्। सारस्वतं च विमलं विद्याधरगणार्चितम्१०५। पीतमेकांजलिमितं येनाप्तं तेन तत्परं। अवलोक्य दिशं पूर्वामाह गंगे सखि त्वया१०६। एकाकिनी वियुक्तास्मि क्व यास्येहमबांधवा। तां विज्ञाय ततो गंगा रुदंतीं शोककर्शिताम्१०७। पूर्वदेशात्समायाता द्रष्टुं तां दीनमानसाम्। दृष्ट्वा च तां महाभागां परिष्वज्य तु पीडिताम्१०८। नेत्रे प्रमृज्य चैतस्याः प्राह गंगा वचस्तदा। मा रोदीस्त्वं महाभागे दुःष्करं ते कृतं सखि१०९। देवकार्यं यदन्येन कर्तुं शक्येत नैव हि। एतस्मात्ते महाभागे द्रष्टुं देवाः समागताः११०। एषां च क्रियतां पूजा वाङ्मनः काय कर्मणा। सरस्वती सुरेंद्राणां कृत्त्वा पूजा विधिक्रमम्१११। क्रमेण ब्रह्मजा पश्चात्संगता तु सखीजनम्। ज्येष्ठमध्यमयोर्मध्ये संगमो लोकविश्रुतः११२। पश्चान्मुखी ब्रह्मसुता जाह्नवी तु उदङ्मुखी। ततस्ते विबुधाः सर्वे पुष्करं ये समागताः११३। विदित्वा दुष्करं कर्म तस्या स्तुतिमकारयन्। त्वं बुद्धिस्त्वं मतिर्लक्ष्मीस्त्वं विद्या त्वं गतिः परा११४। त्वं श्रद्धा त्त्वं परा निष्ठा बुद्धिर्मेधा रतिः क्षमा। त्वं सिद्धिस्त्वं स्वधा स्वाहा त्वं पवित्रं मतं महत्११५। संध्या रात्रिः प्रभा भूतिर्मेधा श्रद्धा सरस्वती। यज्ञ विद्या महाविद्या गुह्यविद्या च शोभना११६। आन्वीक्षिकी तु या वार्ता दंडनीतिश्च कथ्यते। नमोस्तु ते पुण्यजले नमः सागरगामिनि११७। नमस्ते पापनिर्मोके नमो देवि जगत्प्रिये। एवं स्तुता हि सा देवी दिव्या स्वार्थपरायणैः११८। एवं सा प्राङ्मुखी तत्र स्थिता देवी सरस्वती। सर्वतीर्थमयी देवी सर्वामरसमन्विता११९। प्राची सेति बुधैर्ज्ञेया ब्रह्मणो वचनं तथा। तत्र शुद्धावटंनाम तीर्थं पैतामहं स्मृतम्१२०। दर्शनेनापि वै तस्य महापातकिनोपि ये। भोगिभोगान्समश्नंति विशुद्धा ब्रह्मणोंतिके१२१। प्रायोपवेशं ये तत्र प्रकुर्वंति नरोत्तमाः। ते मृता ब्रह्मयानेन दिवं यांत्यकुतोभयाः१२२। तत्राल्पमपि यैर्दानं दत्तं ब्रह्मविदात्मनाम्। जन्मांतरशतं तेषां तैर्दत्तं भावितात्मनाम्१२३। खण्डस्फुटितसंस्कारं तत्र कुर्वन्ति ये नराः। ते ब्रह्मलोकमासाद्य मोदन्ते सुखिनस्सदा१२४। योऽत्र पूजाजपोहोमः कृतो भवति देहिनाम्। अनन्तं तत्फलं सर्वं ब्रह्मभक्तिरतात्मनाम्१२५। तत्र दीपप्रदानेन ज्ञानचक्षुरतींद्रियः। प्राप्नोति धूपदानेन स्थानं ब्रह्मनिषेवितम्१२६। अथ किं बहुनोक्तेन संगमे यत्प्रदीयते। तदनंतफलं प्रोक्तं जीवतो वा मृतस्य च१२७। स्नानाज्जपात्तथा होमादनंतफलसाधकम्। रामेणागत्य वै तत्र पिंडं दशरथस्य च१२८। दत्तं श्राद्धं तत्र तेन मार्कंडेयेन दर्शिते। तत्र वापी चतुःकोणा तत्र पिंडप्रदा नराः१२९। हंसयुक्तेन यानेन सर्वे यांति त्रिविष्टपम्। तस्यां वाप्यां तु वै ब्रह्मा पितृमेधं चकार ह१३०। यज्ञं यज्ञविदां श्रेष्ठः समाप्तवरदक्षिणम्। वसवः पितरो ज्ञेया रुद्राश्चैव पितामहाः१३१। आदित्याश्च ततस्तेषां विहिताः प्रपितामहाः। त्रिविधा अपि आहूय पुनरुक्ता विरिंचिना१३२। भवद्भिः पिंडदानाद्यं ग्राह्यमत्र स्थितैस्सदा। यत्कृतं पितृकार्यं च तदनंतफलं भवेत्१३३। वृत्यर्थं पितरस्तेषां तुष्टाश्चैव पितामहाः। लभंते तर्पणात्तृप्तिं पिंडदानात्त्रिविष्टपम्१३४। तस्मात्सर्वं परित्यज्य प्राचीने पिंडदो भवेत्। दत्वा पुत्रः प्रयत्नेन पितॄन्सर्वांश्च तर्पयेत्१३५। प्राचीनेश्वरदेवस्य पुरोभूतं प्रतिष्ठितम्। आदितीर्थं तदित्युक्तं दर्शनादपि मुक्तिदम्१३६। स्पृष्ट्वा तु सलिलं तत्र मुच्यते जन्मबंधनात्। अवगाहनाद्ब्रह्मणोऽसौ भवत्यनुचरः सदा१३७। आदितीर्थे नरः स्नात्वा यः प्रदद्यात्समाधिना। अन्नमल्पमपि प्रायः प्रायशस्स्वर्गमाप्नुयात्१३८। यस्तत्र ब्रह्मभक्तानां नरः स्नात्वा ददेद्धनम्। कृसेरणापि हेम्ना च स स्वर्गे मोदते सुखी१३९। प्राचीसरस्वती तत्र नरैः किं मृग्यते परम्। तस्यां स्नानात्फलं तृप्त्यै तपोयज्ञादिलक्षणम्१४०। ये पिबंति नराः पुण्यां प्राचीं देवीं सरस्वतीम्। न ते नराः सुरा ज्ञेया मार्कंडेयर्षिरब्रवीत्१४१। सरस्वती नदीं प्राप्य न स्नाने नियमः क्वचित्। भुक्ते वा न च वा भुक्ते दिवा वा यदि वा निशि१४२। तत्तीर्थं सर्वत्तीर्थानां प्राचीनं प्रवरं स्मृतत्। पापघ्नं पुण्यजननं प्राणिनां परिकीर्तितम्१४३। ये पुनर्भावितात्मानस्तत्र स्नात्वा जनार्दनम्। पूजयन्ति यथाशक्ति ते प्रयांति त्रिविष्टपम्१४४। देवानां प्रवरो विष्णुस्तेन यत्र सरस्वती। सेविता तत्परं तीर्थं क्षितौ ब्रह्मसुतोऽब्रवीत्१४५। ततस्तस्मान्महातीर्थं मन्यमाना महोदयम्। मंदाकिनीमुदीक्षंती स्थिता तत्र सरस्वती१४६। तत्तीर्थं सर्वतीर्थानां परं स्वायंभुवोऽब्रवीत्। मंदाकिन्यासमं यत्र प्राप्य पुण्यसमागमम्१४७। तत्रस्थाने स्थिता देवैः स्तुता देवी सरस्वती। मत्वा चैकाकिनीं तां तु दीनास्यां दीनमानसां१४८। सखीं तदाऽसृजद्ब्रह्मा रूपिणीं विमलेक्षणाम्। हरिणीं हरिरप्याशु जज्ञे कमललोचनाम्१४९। वज्रिणीमपि देवेशो वज्रपाणिर्विसृष्टवान्। सुकुरंगरुचिं देवो नीलकंठो वृषध्वजः1.32.१५०। सखीं संजनयामास सरस्वत्यास्त्रिलोचनः। विलोक्यमाना सा राजन्सखीभिः सुरसुंदरी१५१। प्रहृष्टा यातुमारब्धा देवादेशान्महानदी। ततः सखीभिः सार्द्धं सा प्राचीनागंतुमुद्यता१५२। सरस्वती समस्तानां तासां श्रेष्ठतमा स्मृता। प्राचीसरस्वतीतोयं ये पिबंति मृगा भुवि१५३। तेपि स्वर्गं गमिष्यंति यज्ञैर्द्विजवरा यथा। चिंतामणिरिवात्रैषा प्राची ज्ञेया सरस्वती१५४। तथा कामफलस्येयं हेतुभूता महानदी। दक्षिणां दिशमालोक्य पुनः पश्चान्मुखी गता१५५। उक्ता तया तथा गंगा दिशं प्राचीं व्रजस्व ह। विस्मर्तव्या न चाहं ते व्रज देवि यथागतम्१५६।
bhīṣma uvāca| kena karmavipākena pretatvaṃ jāyate punaḥ| kena vātra pramucyeta tanme brūhi mahāmate1| pulastya uvāca| ahaṃ te kathayiṣyāmi sarvametadaśeṣataḥ| yacchrutvā na punarmohaṃ yāsyate nṛpasattama2| yena jāyeta pretatvaṃ yena cāsmātpramucyate| prāpnoti narakaṃ ghoraṃ dustaraṃ tridaśairapi3| satāṃ saṃbhāṣaṇe caiva puṇyatīrthānukīrttane| mānavāstu pramucyaṃta āpannāḥ pretayoniṣu4| śrūyate hi purā bhīṣma brāhmaṇaḥ saṃśitavrataḥ| pṛthussarvatra vikhyātaḥ saṃtoṣe ca sadā sthitaḥ5| svādhyāyayukto geheṣu nityayogaśca yogavit| japayajñavidhānena yuktaṃ kālaṃ kṣipecca saḥ6| yuktaḥ kṣamādayābhyāṃ ca kṣāṃtyāyuktaśca tattvavit| ahiṃsāhitacittaśca mārddave ca tathāsthitaḥ7| brahmacaryasamāyuktastapoyogasamanvitaḥ| yuktaḥ sa pitṛkāryeṣu yukto vaidikakarmasu8| paralokabhayeyukto yuktassatyavacaḥ prati| yukto madhuravākyeṣu yuktaścātithipūjane9| iṣṭāpūrtasamāyukto yukto dvaṃdvavivarjane| svakarmavidhisaṃyukto yuktaḥ svādhyāyakarmasu10| evaṃ karmāṇi kurvaṃtassaṃsāravijigīṣayā| bahūnyabdānyatītāni brāhmaṇasya gṛhe sataḥ11| tasya buddhiriyaṃ jātā tīrthābhigamanaṃ prati| puṇyaistīrthajalairetatklinnaṃ kuryāṃ kalevaram12| prayataḥ puṣkare snātvā bhāskarasyodayaṃ prati| kṛtajapyanamaskāropyaddhvānaṃ pratyapadyata13| agrataḥ paṃcapuruṣānapaśyatsoti bhīṣaṇān| vane kaṃṭakavṛkṣāḍhye nirjane pakṣivarjite14| tāndṛṣṭvā vikṛtākārānsughorānpāpadarśanān| īṣatsaṃtrastahṛdayo vyatiṣṭhanniścalākṛtiḥ15| avalaṃbya tato dhairyyaṃ bhayamutsṛjya dūrataḥ| papraccha madhurābhāṣī ke yūyaṃ vikṛtāḥ kutaḥ16| kiṃ vā caiva kṛtaṃ karma ye naprāptāśca vaikṛtam| kathamevaṃvidhāḥ sarve prasthitāḥ kutra cādhvani17| pretā ūcuḥ| kṣutpipāsānvitā nityaṃ mahāduḥkhasamāvṛtāḥ| hṛtaprajñā vayaṃ sarve naṣṭasañjñāvicetasaḥ18| na jānīmo diśaṃ cāpi pradiśaṃ cāpi kāṃ ca na| nāṃtarikṣaṃ mahīṃ cāpi na jānīmo divaṃ tathā19| yadetadduḥkhamākhyātametadeva sukhaṃ bhavet| prabhātamidamābhāti bhāskarodayadarśanāt20| ahaṃ paryuṣito nāma sūcīmukhastathā'paraḥ| śīghrago rohakaścaiva paṃcamo lekhakastathā21| brāhmaṇa uvāca| pretānāṃ karmajātānāṃ nāmnā vai saṃbhavaḥ kutaḥ| kiṃ tatkāraṇamuddiśya yato yūyaṃ sanāmakāḥ22| pretā ūcuḥ| ahaṃ svādu sadā bhuṃje dadyāṃ paryuṣitaṃ dvije| etatkāraṇamāsādya nāma paryuṣito mama23| sūcitā bahavo'nena viprāścānnādyakāṃkṣiṇaḥ| etatkāraṇamuddiśya sūcīmukhābhidho mataḥ24| śīghraṃ gato'smi vipreṇa yācitaḥ kṣudhitena ca| etatkāraṇamuddiśya śīghrago dvijasattama25| gṛhopari sadā svādu bhuṃkte dvijabhayena hi| udvignamānasastatra tenāsau rohakaḥ smṛtaḥ26| maune cāpi sthito nityaṃ yācito vilikhanmahīm| asmākamapi pāpiṣṭho lekhako nāma nāmataḥ27| kṛcchreṇa lekhako yāti rohakastu avākśirāḥ| śīghragaḥ paṃgutāṃ prāptaḥ sūcī sūcīmukho'bhavat28| paryuṣito lambagrīvo laṃbodara udāhṛtaḥ| bṛhadvṛṣaṇalaṃboṣṭhaḥ pāpādasmādajāyata29| etatte sarvamākhyātamātmavṛttaṃ sahetukam| pṛcchasva yadi te śraddhā pṛṣṭāśca kathayāmahe30| brāhmaṇa uvāca| ye jīvā bhuvi tiṣṭhaṃti sarvepyāhāramūlakāḥ| yuṣmākamapi cāhāraṃ śrotumicchāmi tattvataḥ31| pretā ūcuḥ| śṛṇuṣvāhāramasmākaṃ sarvasatvavigarhitam| yacchrutvā niṃdase vipra bhūyobhūyaśca nityaśaḥ32| śleṣmamūtrapurīṣeṇa yoṣidaṅgamalena ca| gṛhāṇi tyaktaśaucāni pretā bhuṃjaṃti tatra vai33| strībhirdagdhāni kīrṇāni prakīrṇocchiṣṭakāni ca| malenāpi jugupsyāni pretā bhuṃjaṃti tatra vai34| cittalajjāvihīnāni homahīnāni yāni ca| vrataiścaiva vihīnāni pretā bhuṃjaṃti tatra vai35| guravo naiva pūjyaṃte strījitāni gṛhāṇi ca| krodhalobhagṛhītāni pretā bhuṃjaṃti tatra vai36| trapā me jāyate tāta kathyamāne svabhojane| asmātparataraṃ cānyanna vaktumapi śakyate37| nivṛttiṃ pretabhāvasya pṛcchāmastvāṃ dṛḍhavrata| yathā na bhavati pretastanme vada tapodhana38| brāhmaṇa uvāca| ekarātra dvirātrādi kṛcchracāṃdrāyaṇadibhiḥ| vratairanyaiḥ kṛtairnityaṃ na preto jāyate naraḥ39| trīnagnīnpañca caikaṃ vā yo'hanyahani sevate| sa vai bhūtadayāpanno na preto jāyate naraḥ40| tulyo māne'pamāne ca tulyaḥ kāṃcanaloṣṭayoḥ| tulyaḥ śatrau ca mitre ca na preto jāyate naraḥ41| devatā'tithipūjāsu gurupūjāsu nityaśaḥ| rato vai pitṛpūjāsu na preto jāyate naraḥ42| śuklāṃgārakasaṃyuktā caturthī jāyate yadā| śraddhayā śrāddhakṛttasyāṃ na preto jāyate naraḥ43| jitakrodhavimarśoyastṛṣṇāsaṃgavivarjitaḥ| kṣamāvāndānaśīlaśca na preto jāyate naraḥ44| gobrāhmaṇāṃśca tīrthāni parvatāṃśca nadīstathā| devāṃścaiva tu yo vandyānna preto jāyate naraḥ45| pretā ūcuḥ| śrutāśca vividhā dharmāḥ pṛcchāmo duḥkhitā mune| yena vai jāyate pretastanno vada mahāmate46| brāhmaṇa uvāca| śūdrānnena tu bhuktena brāhmaṇena viśeṣataḥ| mriyate hyudarasthena sa vai preto bhavennaraḥ47| mātaraṃ pitaraṃ bhrātṝnbhaginīṃ sutameva ca| adṛṣṭadoṣāṃstyajati sa preto jāyate naraḥ48| ayājyayājanāccaiva yājyasya ca vivarjanāt| rato vai śūdrasevāsu sa preto jāyate naraḥ49| nyāsāpahartā mitradhrukśūdrapākarataḥ sadā| visraṃbhaghātī kūṭasthaḥ sa preto jāyate naraḥ1.32.50| brahmahā goghnakaḥ stenaḥ surāpo gurutalpagaḥ| bhūmikanyāpaharttā ca sa preto jāyate naraḥ51| sāmānyāṃ dakṣiṇāṃ labdhvā eka eva nigūhati| nāstikībhāvanirataḥ sa vai pretobhijāyate52| evaṃ bruvāṇe viprendra ākāśe duṃdubhisvanaḥ| puṣpavṛṣṭiḥ papātorvyāṃ devairmuktā sahasraśaḥ53| pretānāṃ tu vimānāni āgatāni samaṃtataḥ| asya viprasya saṃbhāṣātpuṇyasaṃkīrtanena ca54| tasmātsarvaprayatnena satāṃ saṃbhāṣaṇaṃ kuru| yadi te śreyasā kāryaṃ gaṃgāsuta ataṃdritaḥ55| tilakaṃ sarvadharmasya pañcapretakathāmimām| paṭhellakṣaṃ yo'sya kule na preto jāyate naraḥ56| śṛṇoti vāpyabhīkṣṇaṃ vā śraddhayā parayānvitaḥ| bhaktyā samanvito vāpi na preto jāyate naraḥ57| bhīṣma uvāca| aṃtarikṣe kimarthaṃ tu puṣkaraṃ parikīrtyate| munibhirdharmaśīlaiśca labhyate tatkathaṃ tviha58| yena tallabhyate labdhaṃ labdhaṃ caiva phalapradam| tanme sarvaṃ samācakṣva kautukādeva pṛcchataḥ59| pulastya uvāca| ṛṣikoṭissamāyātā dakṣiṇāpathavāsinī| snānārthaṃ puṣkare rājanpuṣkaraṃ ca viyadgatam60| matvāte munayaḥ sarve prāṇāyāmaparāyaṇāḥ| dhyāyamānāḥ paraṃ brahma sthitā dvādaśavatsarān61| brahmā maharṣayastatra devāssendrāssamāgatāḥ| ṛṣayoṃtarhitāḥ procurniyamāṃste suduṣkarān62| ākāraṇaṃ puṣkarasya maṃtreṇa kriyatāṃ dvijāḥ| āpohiṣṭheti tisṛbhirṛgbhiḥ sāṃnidhyameṣyati63| aghamarṣaṇajapyena bhavedvai phaladāyakam| viprairvākyāvasāne tu sarvaistaistu tathā kṛtam64| kṛtena puṇyatāṃ prāptā ye nideśācca te dvijāḥ| garhitā dharmaśāstreṣu te viprā dakṣiṇottarāḥ65| ye cānye pārvatīyāśca śrāddhenārhaṃti ketanam| etasmātkāraṇādrājanviyatyevaṃ samāsthitam66| kārtikyāṃ puṣkaraṃ snānātpūtatāmabhiyacchati| brahmaṇā sahitaṃ rājansarveṣāṃ puṇyadāyakam67| tatrāgatāstu ye varṇāḥ sarve te puṇyabhājanāḥ| dvijaistulyā na saṃdeho vinā maṃtreṇa te nṛpa68| āgneyaṃ tu yadā ṛkṣaṃ kārtikyāṃ bhavati kvacit| mahatī sā tithirjñeyā snāne dāne tathottamā69| yadā yāmyaṃ tu bhavati ṛkṣaṃ tasyāṃ tithau kvacit| tithiḥ sāpi mahāpuṇyā yatibhiḥ parikīrtitā70| prājāpatyaṃ yadā ṛkṣaṃ tithau tasyāṃ narādhipa| sā mahākārtikī proktā devānāmapi durlabhā71| yadā cārke gurau some vāreṣveteṣu vai triṣu| trīṇyetāni ca ṛkṣāṇi svayaṃ proktāni brahmaṇā72| atrāśvamedhikaṃ puṇyaṃ snātasya bhavati dhruvam| dānamakṣayatāṃ yāti pitṝṇāṃ tarpaṇaṃ tathā73| viśākhāsu yadā bhānuḥ kṛttikāsu ca caṃdramāḥ| sa yogaḥ puṣkaro nāma puṣkareṣvatidurlabhaḥ74| aṃtarikṣāvatīrṇe tu tīrthe paitāmahe śubhe| snānaṃ ye'tra kariṣyaṃti teṣāṃ lokā mahodayāḥ75| na spṛhāṃtenyapuṇyasya kṛtasyāpyakṛtasya ca| kariṣyaṃti mahārāja satyametadudāhṛtam76| tīrthānāṃ pravaraṃ tīrthaṃ pṛthivyāmiha paṭhyate| nāsmātparaṃ puṇyatīrthaṃ lokeṣu nṛpa paṭhyate77| kārtikyāṃ tu viśeṣeṇa puṇyā pāpaharā śubhā| uduṃbaravanāttasmādāgatā ca sarasvatī78| tayā tatpūritaṃ tīrthaṃ puṣkaraṃ munisevitam| dakṣiṇe śikharaṃ bhāti parvatasyāvidūrataḥ79| nīlāṃjanacayaprakhyaṃ varṇato nīlaśādvalam| tayā tacchikharaṃ tasya khasthitaṃ puṣkaraṃ yathā80| prāvṛṭkāle viyatpūrṇaṃ ghanavṛṃdamivocchritam| kadaṃbapuṣpagaṃdhāḍhyaṃ kuṭajārjunabhūṣitam81| rathamārgamivāroḍhuṃ ravestacchikharaṃ sthitam| vṛttaissapulakaissnigdhaiḥ strīṇāmiva payodharaiḥ82| śrīphalaiḥ śikharaṃ bhāti samantātsumanoharaiḥ| guṃjadbhiḥ ṣaṭpadakulaiḥ samaṃtādupaśobhitam83| kokilārāvaruciraṃ śikhi kekā ravākulam| śṛṃge manohare tasminnudgatāsu manoramā84| puṇyāpuṇyajalopetā nadīyaṃ brahmaṇassutā| vaṃśastaṃbātsuvipulā pravṛttā cottarāmukhī85| gatvā tato nātidūrātpunaryāti parāṅmukhī| tataḥ prabhṛti sā devī prasannā prakaṭāsthitā86| antardhānaṃ parityajya prāṇināmanukampayā| kanakā suprabhā caiva nandā prācī sarasvatī87| paṃcasrotāḥ puṣkareṣu brahmaṇā paribhāṣitā| tasyāstīre suramyāṇi tīrthānyāyatanāni ca88| saṃsevitāni munibhiḥ siddhaiścāpi samaṃtataḥ| teṣu sarveṣu bhavitā dharmahetuḥ sarasvatī89| hāṭakakṣitigaurīṇāṃ tattīrtheṣu mahodayam| dānaṃ dattaṃ naraiḥ snātairjanayatyakṣayaṃ phalam90| dhānyapradānaṃ pravaraṃ vadaṃti tilapradānaṃ ca tathā munīṃdrāḥ | yaisteṣu tīrtheṣu naraiḥ pradattaṃ taddharmahetu pravaraṃ pradiṣṭam91| prāyopaveśaṃ prayataḥ prayatnādyasteṣu kuryātpramadā pumānvā| tīrthepi saṃyojya manopi cetthaṃ bhuṃkte phalaṃ brahmagṛhe yatheṣṭam92| tasyopakaṃṭhe mriyate hi yaistu karmakṣayātsthāvarajaṃgamaiśca| te cāpi sarve sakalaṃ prasahya labhaṃti yajñasya phalaṃ durāpam93| tatastu sā dharmaphalāraṇī ca janmādiduḥkhārditacetasāṃ tu| sarvātmanā cāruphalā sarasvatī sevyā prayatnātpuruṣairmahānadī94| tatra ye salilaṃ pūtaṃ pibaṃti satataṃ narāḥ| na te manuṣyā devāste jagatyāmiha saṃsthitāḥ95| yajñairdānaistapobhiśca yatphalaṃ prāpyate dvijaiḥ| tadatra snānamātreṇa śūdrairapi svabhāvajaiḥ96| darśanātpuṣkarasyāpi mahāpātakinopi ye| tepi tatpāpanirmuktāḥ svargaṃ yāṃti tanukṣaye97| tatropavāsī yajñasya puṃḍarīkasya yatphalam| tatprāpnoti naraḥ kṣipramalpāyāsena puṣkare98| māghamāse tilānyastu prayacchati ca sa ddvije| yathāśakti ca bhaktyā ca sa viṣṇubhavane vaset99| tatropavāsaṃ snānaṃ ca paṃcagavyāśanaṃ tathā| yaḥ karoti naraḥ sopi dehāṃte svargamāpnuyāt1.32.100| vasaṃti tatsamīpasthā yepi taskarajātayaḥ| tepi tasyānubhāvena svaryāṃti ca na saṃśayaḥ101| ye punaḥ śūdravṛttisthāstrirātropoṣitā narāḥ| prayacchaṃti dvijeṣvarthaṃ brahmaśaktisamanvitāḥ102| te mṛtā yānamārūḍhāḥ padmāsanacaturbhujāḥ| brahmaṇā saha sāyujyaṃ prāpnuvaṃtyapunarbhavam103| gaṃgodbhedaṃ yatra gaṃgā saṃprāptā saritāṃ varām| sarasvatīṃ draṣṭukāmā sāṃtvārthe prodgatāṃ'barāt104| tatra gatvā payaḥpūtaṃ surasiddhaniṣevitam| sārasvataṃ ca vimalaṃ vidyādharagaṇārcitam105| pītamekāṃjalimitaṃ yenāptaṃ tena tatparaṃ| avalokya diśaṃ pūrvāmāha gaṃge sakhi tvayā106| ekākinī viyuktāsmi kva yāsyehamabāṃdhavā| tāṃ vijñāya tato gaṃgā rudaṃtīṃ śokakarśitām107| pūrvadeśātsamāyātā draṣṭuṃ tāṃ dīnamānasām| dṛṣṭvā ca tāṃ mahābhāgāṃ pariṣvajya tu pīḍitām108| netre pramṛjya caitasyāḥ prāha gaṃgā vacastadā| mā rodīstvaṃ mahābhāge duḥṣkaraṃ te kṛtaṃ sakhi109| devakāryaṃ yadanyena kartuṃ śakyeta naiva hi| etasmātte mahābhāge draṣṭuṃ devāḥ samāgatāḥ110| eṣāṃ ca kriyatāṃ pūjā vāṅmanaḥ kāya karmaṇā| sarasvatī sureṃdrāṇāṃ kṛttvā pūjā vidhikramam111| krameṇa brahmajā paścātsaṃgatā tu sakhījanam| jyeṣṭhamadhyamayormadhye saṃgamo lokaviśrutaḥ112| paścānmukhī brahmasutā jāhnavī tu udaṅmukhī| tataste vibudhāḥ sarve puṣkaraṃ ye samāgatāḥ113| viditvā duṣkaraṃ karma tasyā stutimakārayan| tvaṃ buddhistvaṃ matirlakṣmīstvaṃ vidyā tvaṃ gatiḥ parā114| tvaṃ śraddhā ttvaṃ parā niṣṭhā buddhirmedhā ratiḥ kṣamā| tvaṃ siddhistvaṃ svadhā svāhā tvaṃ pavitraṃ mataṃ mahat115| saṃdhyā rātriḥ prabhā bhūtirmedhā śraddhā sarasvatī| yajña vidyā mahāvidyā guhyavidyā ca śobhanā116| ānvīkṣikī tu yā vārtā daṃḍanītiśca kathyate| namostu te puṇyajale namaḥ sāgaragāmini117| namaste pāpanirmoke namo devi jagatpriye| evaṃ stutā hi sā devī divyā svārthaparāyaṇaiḥ118| evaṃ sā prāṅmukhī tatra sthitā devī sarasvatī| sarvatīrthamayī devī sarvāmarasamanvitā119| prācī seti budhairjñeyā brahmaṇo vacanaṃ tathā| tatra śuddhāvaṭaṃnāma tīrthaṃ paitāmahaṃ smṛtam120| darśanenāpi vai tasya mahāpātakinopi ye| bhogibhogānsamaśnaṃti viśuddhā brahmaṇoṃtike121| prāyopaveśaṃ ye tatra prakurvaṃti narottamāḥ| te mṛtā brahmayānena divaṃ yāṃtyakutobhayāḥ122| tatrālpamapi yairdānaṃ dattaṃ brahmavidātmanām| janmāṃtaraśataṃ teṣāṃ tairdattaṃ bhāvitātmanām123| khaṇḍasphuṭitasaṃskāraṃ tatra kurvanti ye narāḥ| te brahmalokamāsādya modante sukhinassadā124| yo'tra pūjājapohomaḥ kṛto bhavati dehinām| anantaṃ tatphalaṃ sarvaṃ brahmabhaktiratātmanām125| tatra dīpapradānena jñānacakṣuratīṃdriyaḥ| prāpnoti dhūpadānena sthānaṃ brahmaniṣevitam126| atha kiṃ bahunoktena saṃgame yatpradīyate| tadanaṃtaphalaṃ proktaṃ jīvato vā mṛtasya ca127| snānājjapāttathā homādanaṃtaphalasādhakam| rāmeṇāgatya vai tatra piṃḍaṃ daśarathasya ca128| dattaṃ śrāddhaṃ tatra tena mārkaṃḍeyena darśite| tatra vāpī catuḥkoṇā tatra piṃḍapradā narāḥ129| haṃsayuktena yānena sarve yāṃti triviṣṭapam| tasyāṃ vāpyāṃ tu vai brahmā pitṛmedhaṃ cakāra ha130| yajñaṃ yajñavidāṃ śreṣṭhaḥ samāptavaradakṣiṇam| vasavaḥ pitaro jñeyā rudrāścaiva pitāmahāḥ131| ādityāśca tatasteṣāṃ vihitāḥ prapitāmahāḥ| trividhā api āhūya punaruktā viriṃcinā132| bhavadbhiḥ piṃḍadānādyaṃ grāhyamatra sthitaissadā| yatkṛtaṃ pitṛkāryaṃ ca tadanaṃtaphalaṃ bhavet133| vṛtyarthaṃ pitarasteṣāṃ tuṣṭāścaiva pitāmahāḥ| labhaṃte tarpaṇāttṛptiṃ piṃḍadānāttriviṣṭapam134| tasmātsarvaṃ parityajya prācīne piṃḍado bhavet| datvā putraḥ prayatnena pitṝnsarvāṃśca tarpayet135| prācīneśvaradevasya purobhūtaṃ pratiṣṭhitam| āditīrthaṃ tadityuktaṃ darśanādapi muktidam136| spṛṣṭvā tu salilaṃ tatra mucyate janmabaṃdhanāt| avagāhanādbrahmaṇo'sau bhavatyanucaraḥ sadā137| āditīrthe naraḥ snātvā yaḥ pradadyātsamādhinā| annamalpamapi prāyaḥ prāyaśassvargamāpnuyāt138| yastatra brahmabhaktānāṃ naraḥ snātvā dadeddhanam| kṛseraṇāpi hemnā ca sa svarge modate sukhī139| prācīsarasvatī tatra naraiḥ kiṃ mṛgyate param| tasyāṃ snānātphalaṃ tṛptyai tapoyajñādilakṣaṇam140| ye pibaṃti narāḥ puṇyāṃ prācīṃ devīṃ sarasvatīm| na te narāḥ surā jñeyā mārkaṃḍeyarṣirabravīt141| sarasvatī nadīṃ prāpya na snāne niyamaḥ kvacit| bhukte vā na ca vā bhukte divā vā yadi vā niśi142| tattīrthaṃ sarvattīrthānāṃ prācīnaṃ pravaraṃ smṛtat| pāpaghnaṃ puṇyajananaṃ prāṇināṃ parikīrtitam143| ye punarbhāvitātmānastatra snātvā janārdanam| pūjayanti yathāśakti te prayāṃti triviṣṭapam144| devānāṃ pravaro viṣṇustena yatra sarasvatī| sevitā tatparaṃ tīrthaṃ kṣitau brahmasuto'bravīt145| tatastasmānmahātīrthaṃ manyamānā mahodayam| maṃdākinīmudīkṣaṃtī sthitā tatra sarasvatī146| tattīrthaṃ sarvatīrthānāṃ paraṃ svāyaṃbhuvo'bravīt| maṃdākinyāsamaṃ yatra prāpya puṇyasamāgamam147| tatrasthāne sthitā devaiḥ stutā devī sarasvatī| matvā caikākinīṃ tāṃ tu dīnāsyāṃ dīnamānasāṃ148| sakhīṃ tadā'sṛjadbrahmā rūpiṇīṃ vimalekṣaṇām| hariṇīṃ harirapyāśu jajñe kamalalocanām149| vajriṇīmapi deveśo vajrapāṇirvisṛṣṭavān| sukuraṃgaruciṃ devo nīlakaṃṭho vṛṣadhvajaḥ1.32.150| sakhīṃ saṃjanayāmāsa sarasvatyāstrilocanaḥ| vilokyamānā sā rājansakhībhiḥ surasuṃdarī151| prahṛṣṭā yātumārabdhā devādeśānmahānadī| tataḥ sakhībhiḥ sārddhaṃ sā prācīnāgaṃtumudyatā152| sarasvatī samastānāṃ tāsāṃ śreṣṭhatamā smṛtā| prācīsarasvatītoyaṃ ye pibaṃti mṛgā bhuvi153| tepi svargaṃ gamiṣyaṃti yajñairdvijavarā yathā| ciṃtāmaṇirivātraiṣā prācī jñeyā sarasvatī154| tathā kāmaphalasyeyaṃ hetubhūtā mahānadī| dakṣiṇāṃ diśamālokya punaḥ paścānmukhī gatā155| uktā tayā tathā gaṃgā diśaṃ prācīṃ vrajasva ha| vismartavyā na cāhaṃ te vraja devi yathāgatam156|
English translation
Bhīṣma said :
1. O you highly intelligent one, tell me, as a result of which deeds the condition of an evil spirit is produced (i.e. as a result of which one turns into an evil spirit after death); and also (tell me) by (doing which) deeds one is freed from here (i.e. this condition of evil spirit).
Pulastya said :
2. O best king , I shall entirely tell you all this, hearing which you will not be deluded.
3. I shall tell you by which (deeds) one is reduced to the condition of a spirit, and by (doing which deeds) one is freed from it; (I shall also tell you how) one reaches a terrible hell which is insuperable even to gods.
4. Men who have been reduced to the state of an evil spirit are emancipated by conversation with the good, and by (listening to) accounts of holy places.
5-6. O Bhīṣma , it is learnt that in olden times there was a brāhmaṇa , named Pṛthu , who had fulfilled his vow, who was well-known everywhere, who was always content, who was devoted to the study of sacred texts in his house, who always engaged in the practice of yoga (deep and abstract meditation) and who was a knower of yoga. He passed his time in muttering prayers and performing sacrifices.
7. He was endowed with forgiveness and kindness and with forbearance, and was a knower of truth. He had put his mind in (i.e. practised) harmlessness, and also he was steady in gentleness (i.e. he was gentle).
8. He was devoted to self-restraint and penance and meditation; he was engaged in (performing) rites (in honour) of the dead ancestors and in rites enjoined by the Vedas .
9. He entertained fear of the other world; he was given to truthful speech; he was devoted to (speaking) sweet words and to honouring guests.
I 0. He was engaged in performing sacrifices and doing acts of charity [1] ; he avoided the pairs (of pleasure, pain etc.); he performed his duties; and busied himself in the study of sacred texts.
11. Thus many years passed when the brāhmaṇa, residing in his house, performed acts like these with a desire to conquer (i.e. to go beyond) the worldly existence.
12. He made up his mind to visit holy places: ‘I shall make my body wet with the auspicious water of the sacred places.’
13. At the time of sun-rise, he, having bathed in the Puṣkara ( Tīrtha ) and become pure, and muttered prayers and having saluted (the deities), resorted to the path (i.e. walked ahead).
14. In a lonely forest , full of thorny trees and void of birds, he saw in front of him five very fearful men.
15. Seeing the deformed, very terrible men of a wicked appearance he, with his heart slightly frightened, remained still.
16. He, of a sweet tongue, then mustered courage and casting off his fear asked them (in sweet words): “Who are you and what makes you deformed?
1 7. Or which deed did you perform by (i.e. as a result of) which you got this deformity? How are you like this? Which way are all of you setting on (i.e. where are you going)?”
The evil spirits said :
18. We are always hungry and thirsty, and are enveloped by great grief. We all have lost our understanding, our intellect and have become confounded.
19. We are unable to recognize a direction or an intermediate direction, nor are we able to recognize the sky, or the earth or heaven.
20. But it would be (i.e. it is) a pleasure that we have told all (this) grief (of ours to you). Now it seems to be the morning that the sun is seen rising.
21. I am Paryuṣita by name. (This) other one is Sūcīmukha . (This is) Śīghraga . (This is) Rohaka and this fifth one is Lekhaka .
The brāhmaṇa said :
22. How is it possible that those, who have turned into evil spirits as a result of their deeds have names? For what reason did you have (these) names?
The evil spirits said :
23. I always eat (i.e. ate) dainty food ; and would give stale food to a brāhmaṇa. For this reason my name is Paryuṣita.
24. This one pierced many brāhmaṇas desiring food etc.; for that reason he is regarded as having the name (i.e. he is named as) Sūcīmukha.
25. O best brāhmaṇa, I am (called) Śīghraga for the reason that when solicited by a hungry brāhmaṇa I moved (away) quickly.
26. This one, through fear of (being requested by) a brāhmaṇa (to give him food), always ate delicious food on the top of the house (to avoid the brāhmaṇa) of whom he was afraid. So he is called Rohaka.
27. This one is called Lekhaka, the most sinful amongst us, who always remained silent, scratching on the ground, when solicited (by someone for something).
28. Lekhaka walks with (great) difficulty. Rohaka has his head hung down. Śīgharga has become lame. Sūcīmukha has become (like) a needle.
29. Paryuṣita’s neck is long and he is called pot-bellied. As a result of this sin his scrotum and his lips are protruding.
30. Thus I have told you everything about our mode of life and its cause. If you have a strong desire, then ask (further questions). When (thus) asked we shall state (further).
The brāhmaṇa said :
31. All the beings that live on the earth, depend upon food. I desire to hear the truth about your food.
The evil spirits said :
32. O brāhmaṇa, listen to (the description) of our food condemned by all beings, hearing which you will again and again censure us.
33. The evil spirits enjoy in those houses where purity is ignored (i.e. which are impure) due to phlegm, urine, feces and the dirt of the bodies of women.
34. The evil spirits enjoy there (i.e. in those places) where the remnants of food are burnt or scattered or thrown out by ladies or which are censured due to fith.
35. The evil spirits enjoy there (i.e. in those houses) where there is no sense of shame in the hearts (of the residents), in which no sacrifices are performed, and which are void of vows.
36. The evil spirits enjoy in those houses where the elders are not respected, and which are dominated by ladies, and (the inmates of) which are overpowered by anger and greed.
37. O dear, I am ashamed of telling you about my food. It is not possible even to tell you still further.
38. O you of a firm vow, I am asking you about (i.e. as to how to bring about) the cessation of this condition of an evil spirit. O you whose wealth is penance, tell me how (a man) does not become an evil spirit.
The brāhmaṇa said :
39. A man does not become an evil spirit if he always performs vows lasting for a day or two days or Kṛcchra Cāndrāyaṇa and other vows.
40. One who, full of compassion for beings, serves (i.e. worships ) three, five or one fire everyday does not become an evil spirit.
41. One who looks equally upon honour and dishonour, upon gold and a clod of earth, and upon friend and foe, does not become an evil spirit.
42. One who is always engaged in worshipping deities, guests and preceptors and also in worshipping his dead ancestors, does not become an evil spirit.
43. One who, with faith, offers a śrāddha on the fourth day of a month which falls on a Tuesday in the bright half of a month, does not become an evil spirit.
44. One who has conquered his anger and doubt and is free from desire and attachment, is given to forgiveness and charity, does not become an evil spirit.
45. One, who salutes cows, brāhmaṇas, sacred places, mountains and rivers, and also gods, does not become an evil spirit.
The evil spirits said :
46. O highly intelligent sage, we have heard about various duties. Being distressed we are asking you. Tell us (about that) by (doing) which a man becomes an evil spirit.
The brāhmaṇa said :
47. If a man, especially a brāhmaṇa, dies having eaten Śūdra ’s food, (with the food) lying in his belly, he becomes an evil spirit.
48. He, who abandons his mother, father or brothers, or his sister or his son in whom no fault is seen, becomes an evil spirit.
49. A man who performs sacrifices for those for whom no sacrifice should be performed, or who does not perform sacrifices for those for whom they should be performed, or who is engaged in serving the Śūdras , becomes an evil spirit.
50. A man who takes away a deposit (kept with him), or harms his friends, or is always engaged in cooking for a Śūdra, or is a betrayer of trust (i.e. deceives a person who trusts him), becomes an evil spirit.
51. A man who kills a brāhmaṇa or a cow, who is a thief, or who drinks liquor, or who violates his teacher's bed (i.e. his teacher’s wife), who abducts a virgin or misappropriates a land, becomes an evil spirit.
52. He who, having received a gift in common, conceals it (for himself), or he who is attached to atheism, is born as an evil spirit.
53. When the best brāhmaṇa was speaking like this, there was (produced) a sound of kettle-drums in the sky and a shower of thousands of flowers discharged by gods fell on the earth.
54. Due to the talk of the brāhmaṇa and his telling about virtue many aeroplanes of the evil spirits came (there) from all sides.
55. Therefore, O Gaṅgāsuta (i.e. son of Gaṅgā ), if you want bliss, then being vigilant, make every effort to convene with the good.
56. In the family of him who recites for a lakh of times this account of the five evil spirits—which is the ornament of all virtue—no one is born as an evil spirit.
57. He, who, endowed with devotion, repeatedly listens to it with great faith, is not born as an evil spirit.
Bhīṣma said :
58. Why is Puṣkara (Tīrtha) said to be (situated) in the sky? How is it that the sages, given to virtue, have it here (i.e. on the earth)?
59. Tell me, who am asking through curiosity, all that as to who secures it and (tell me) howit gives fruit when secured?
Pulastya said :
60. O king, a crore of sages, living in the southern part came to Puṣkara to bathe; but Puṣkara went up to the sky.
61. All the sages, knowing this, absorbed in suspending the breath, remained there for twelve years, meditating upon the highest Brahman .
62. Brahmā , great sages, gods with Indra came there. The (great) sages, concealing themselves, told the very difficult restraints:
63. “O brāhmaṇas, invoke Puṣkara with a prayer. It will come near you by your reciting (i.e. if you recite) the three ṛks (beginning with) Āpohiṣṭha .
64. It will give you fruit by your muttering the expiatory prayer”. [2] At the end of the words (uttered by the sages) all brāhmaṇas did like that (i.e. as they were told).
65-66. The brāhmaṇas, who did like that according to the instruction, obtained religious virtue. The brāhmaṇas living in the south and north censured in the codes of laws and other brāhmaṇas dwelling in mountains do not deserve an invitation to a śrāddha . O king, for this reason, it (i.e. Puṣkara) remained in the sky only.
67. O king, Puṣkara gives purity (to a person) by bathing (in it) on the full moon day of Kārtika . It gives religious merit to all including even Brahmā.
68. O king, (persons of) all castes who come there to obtain religious merit become equal to brāhmaṇas (even) without (the recitation of) a prayer.
69. The day on which the Moon is in the lunar mansion viz. Kṛttikā on the full moon day of Kārtika, should be regarded as important, and is good for (taking) a bath and (giving in) charity.
70. When on this day the Moon is in the lunar mansion called Bharaṇī that (day) also is declared to be very auspicious by the ascetics.
71. That full moon day of Kārtika on which the Moon enters the mansion called Rohiṇi , that day, O king, is said to be Mahākārtikī ; it is difficult to be had even by gods.
72. Brahmā himself has declared these three lunar mansions (to be auspicious) when they fall on Sundays or Thursdays or Mondays.
73. He, who takes a bath (on one of these days in Puṣkara), obtains greater religious merit than (by performing) an Aśvamedha sacrifice. Gifts (given on one of these days) and also offering oflibations to the manes (made on one of these days) become inexhaustible.
74. That combination when the Sun is in the Viśākhā and the Moon in the Kṛttikā is called Puṣkara and very difficult to be had at the Puṣaras.
75. Those, who take bath at Puṣkara, which has come down (to the earth) from the sky, which is auspicious and which is sacred to the grandsire (i.e. Brahmā), obtain worlds of prosperity.
76. O great king, I have told you the truth that these people will not long for any other religious merit done or undone.
77. It is said to be (the best) holy place of all holy places here on the earth. O king, no holy place is said to be superior to this.
78. Especially on the full moon day of Kārtika that auspicious Sarasvatī that removes sins has arrived (here) from that Udumbara forest.
79-80a. She has filled up (with her water) the holy place resorted to by sages. Not far from it shines the mountain -peak called Nīlāñjanacaya and dark-blue in colour like a grass-plot.
80b-81. Due to her the peak appears to be the Puṣkara high up in the sky full of lofty multitude of clouds in the rainy season. It was full of the fragrance of Kadamba flowers and decorated with Kuṭaja and Arjuna flowers.
82-83. It remained there as it were to go up to the path of the Sun. The peak shines (i.e. s hone) with beautiful coconuts on all sides. The coconuts were round like the glossy round breasts of ladies full of horripilation. It was adorned all round with the humming swarms of bees.
84-85. It was charming with the notes of cuckoos and full of the notes of peacocks. This auspicious river, having auspicious water, the daughter of Brahmā and very beautiful has risen on that charming peak; and from that cluster of bamboos that very great river has flowed towards the north.
86-87a. Not flowing far away from that place she again flows towards the west. Thereafter that goddess, who was pleased, having given up her concealment, stays manifest due to her compassion for beings.
87b-88a. At Puṣkara Brahma has given her, having five streams (five names viz.) Kanakā , Suprabhā , Nandā [3] , Prācī and Sarasvatī.
88b-89. On her bank there are very charming holy places and temples, which have been resorted to by sages and Siddhas from every side. In all these (sacred places etc.) the cause of religious merit is Sarasvatī.
90. Gift of gold, dwelling or land made at these holy places by men who have bathed (i.e. after having bathed) causes great prosperity and generates inexhaustible fruit.
91. The best sages declare that the gift of grains is excellent, and also the gift of oil. That which is given by men at the holy places is said to be superior.
92. A woman or a man, who, being restrained and having fixed her or his mind on the holy places would fast unto death with perseverance, enjoys fruit at Brahmā’s residence as much as he desires.
93. All those—the immobile and the mobile—who die in her vicinity as a result of the exhaustion of their deeds, get the excellent fruit of a sacrifice which is difficult to obtain.
94. Therefore, men with all their heart should, with great effort, resort to the great river Sarasvatī that gives a charming fruit, gives the reward of religious merit to those whose minds are afflicted with the grief of birth etc.
95. Those who always drink that sacred water there, are not men but gods dwelling here on the earth.
96. That fruit which the brāhmaṇas get by (performing) sacrifices, (making) gifts, is obtained even by śūdras born according to their innate nature by taking a bath here.
97. Even great sinners, by the sight of Puṣkara, being free from sins, go to heaven after they cast their body.
98. By observing a fast at Puṣkara a man quickly and with little effort obtains that fruit which is the fruit of a fire-sacrifice.
99. He, who, in the month of Māgha , offers, with devotion and according to his capacity, sesamum to a virtuous brāhmaṇa, would live in the house of Viṣṇu .
100. That man also, who observes a fast there, bathes and eats the five products of a cow, would obtain (i.e. go to) heaven after death.
101. Even the thieves who live in its vicinity go to heaven due to its power. There is no doubt about it.
102-103. Also men following the occupation of śūdras, who, by fasting for three nights, give money to brāhmaṇas, being endowed with the power due to pious utterances, and being immortal and having four arms, get into a vehicle having a lotus-seat and obtain union with Brahman and are not reborn.
104. Gaṅgodbheda is the place where Gaṅgā came to see and appease Sarasvatī, the best river, rising from the sky.
105-106a. He, who, having gone there, has drunk a cavityful pure water (of Gaṅgā) resorted to by gods and Siddhas and also the pure water of Sarasvatī, worshipped by groups of Vidyādharas , attains to that highest (Brahman).
106b-107a. Looking in the east, Sarasvatī said: “O friend Gaṅgā, you have left me alone. Where are you going? I am friendless.”
1 07b-108a. Gaṅgā, finding her to be weeping and distressed with grief, came there from the eastern region to see her of afflicted mind.
108b-111a. Seeing the highly virtuous one and having embraced the distressed one, and having wiped her eyes Gaṅgā said these words at that time: “O you glorious one, do not weep. O friend, you have done, for the gods, a difficult task, which none else can do. For this reason, O you highly virtuous one, gods have come to see you. Worship them with words and with mental and physical acts.”
111b-112a. Sarasvatī, Brahma’s daughter, having duly worshipped the best gods, got united with (i.e. mixed with) her friend.
112b-114a. The confluence of the two between the Jyeṣṭha and the Madhyama Puṣkara is well-known in the world. Brahmā’s daughter (i.e. Sarasvatī then flowed) towards the west and Gaṅgā towards the north. Then all the gods who had come to Puṣkara, realising the difficult task (she had done) praised her:
114b-115. “You are intellect; you are thought; you are Lakṣmī (i.e. prosperity): you are knowledge; you are faith; you are highest devotion; you are intellect; you are retentive faculty; you are love; you are forbearance; you are success; you are libation offered to dead ancestors; you are oblation offered to gods; you are pure thought.
116. You are twilight, night, lustre, prosperity, retentive faculty, and faith. You are sacrificial lore, great knowledge, secret knowledge and bright.
117. You are said to be metaphysics, agriculture, and judicature. O you of auspicious water, salutation to you who go to the ocean.
118a. Salutation to you who liberate (persons) from sins; salutation to you, O goddess dear to the world”.
118b-119. Thus the divine goddess was praised by (the gods) intent upon securing their own interest. Thus that goddess Sarasvatī, full of all holy places, remained there with all gods, facing the east.
120. She is to be known as Prācī—these are the words of Brahmā. There is a place named Śuddhavaṭa, said to (be sac,. red) to the grandsire (i.e. Brahmā).
121. Even those, who are great sinners, becoming pure merely by seeing it, obtain the pleasures of the happy persons, in the vicinity of Brahma.
122. Those who observe there a fast unto death, being immortal and having no fear from anywhere, go to heaven in Brahmā’s vehicle.
123. Those who have even given very little to the knowers of Brahman—to those whose thoughts are fixed on the supreme spirit —have given a hundred existences (are not to be born for at least a hundred existences).
124. Those men who perform there the purificatory rite called Khaṇḍasphuṭita [4] , reach the world of Brahmā and are always happy there.
125. The fruit of the worship offered, or prayers muttered or sacrifice performed here, which is obtained by men whose minds are engrossed in devotion to Brahman, is infinite.
126. A person offering a lamp there, gets intellectual vision and becomes one with the supreme soul . A person, by offering incense (there) obtains the place resorted to by Brahma.
127. Or what is the use of talking much? Whatever is offered at the confluence (of Gaṅgā and Sarasvatī) is said to give infinite fruit to a person alive or dead.
128-129a. An unending fruit accrues by taking a bath or muttering prayers or performing a sacrifice there. Having come to that place Rāma offered a piṇḍa and a śrāddha to Daśaratha as directed by that (sage) Mārkaṇḍeya .
129b-130a. There is a well with four corners. All men who offer there go to heaven (borne) in a car to which swans are yoked.
130b-131. Brahma, the best among those well-versed in (performing) sacrifices, performed at that well a sacrifice in honour of manes in which excellent gifts were given. Vasus should be known as the manes and Rudras as the grandsires.
132. Similarly Ādityas are mentioned as their great grandsires. (All these) of the three categories were called and addressed by Brahma:
133a. “Always remaining here you should accept the offering of piṇḍas etc.”
133b-134. Since what is done for (i.e. offered to) manes for their maintenance would give unending fruit, the manes and the grandsires also are pleased with them. By the libation they are satisfied and by the offering of piṇḍas they obtain (i.e. go to) heaven.
135. Therefore leaving everything (else) (a man) should offer piṇḍas at Prācīna . A son by offering ( piṇḍas ) should please all his manes.
136. It is preferred and valued by Pracīneśvara, is called the Āditīrtha (i.e. the best sacred place) and brings about salvation even by (merely) being seen.
137. A person merely by touching the water there becomes free from the bondage of birth (and death); by bathing in it he ever becomes the follower of Brahman.
138. A man who having bathed at Āditīrtha, gives even little food, would generally obtain (i.e. go to) heaven.
139. A man, who, after having bathed there, would offer money with a dish consisting of sesamum and rice and with gold, being happy, enjoys in heaven.
140. Prācī Sarasvatī resides there; what else do men seek? The fruit of a bath in her (water) leads to satisfaction, and is of the nature of (the fruit of) penance, sacrifice etc.
141. Those men who drink the auspicious (water of) goddess Prācī Sarasvatī are not men. They should be known as gods. So said sage Mārkaṇḍeya.
142. After having reached river Sarasvatī, there is no (strict) rule about bath. (A person can have it) after having eaten food or without having eaten food, or by day or at night.
143. That sacred place, viz. Prācīna is said to be best of all. It is said to destroy the sins of beings, and to be give religious virtue.
144. Again, those devout persons, who having bathed there, worship Janārdana according to their capacity, go to heaven.
145. Viṣṇu is the best among gods. So that place where he resorted to Sarasvatī is a great holy place—so said the son of Brahmā.
146. Therefore (i.e. because Viṣṇu resorted to that place), Sarasvatī, looking upon it as a great and very glorious sacred place, remained there waiting for Mandākinī (i.e. Gaṅgā).
147-148a. The son of Brahmā said, that sacred place is the best of all sacred places; gods praised Sarasvatī that remained there, where they obtained religious merit equal to (that obtained by resorting to) Gaṅgā.
148b-149. Knowing her to be of a melancholy face and of a distressed mind, Brahmā created her beautiful friend of spotless eyes.
l50-15la. Viṣṇu also created Lakṣmī of eyes like lotuses. Śiva (called) Nīlakaṇṭha , Vṛṣadhvaja , Vajrapāṇi , who was the lord of lords, created Sarasvatī’s friend, viz. Vajriṇī , having the lustre of an excellent doe.
151b-153a. That great river, that divine beauty, being seen by her friends and being very much delighted started to proceed by the command of gods. Then that Sarasvatī, regarded as the best of all those (friends), turning towards the east, was eager to proceed.
153b-154. Even those beasts who drink the water of Prācī Sarasvatī go to heaven as the best brāhmaṇas (go to heaven) by (performing) sacrifices. Prācī Sarasvatī at this place should be looked upon as the desire-yielding gem.
155-156. Like it this great river has become the fulfiller of desires. Having seen (i.e. flowed towards) the southern direction she has gone to the west. She said to Gaṅgā: “Go to the eastern region; forget me not; O goddess, go as you had come.”
[1]: [1] : Iṣṭāpūrta : Performing sacrifices and digging wells and doing other acts of charity.
[2]: [2] : Aghamarṣaṇa —a prayer repeated by brāhmaṇas: Ṛgveda X.190.
[3]: [3] : The reason why she is called Nanda is given in Chapter 18 above.
[4]: [4] : Khaṇḍasphuṭitasaṃskāra —repairing of dilapidations.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14444, revision 334501 (2022-04-04T20:33:53Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364154.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.