Sṛṣṭi-khaṇḍa · Chapter 50
Sourceभीष्म उवाच-। यत्पुण्यमधिकं लोके सर्वदा सर्वसंमतम्। तद्वदस्वेच्छया विप्र यत्कृतं पूर्वपूर्वकैः१। पुलस्त्य उवाच-। एकदा तु द्विजाः सर्वे व्यासशिष्यास्सहादरात्। व्यासं प्रणम्य पप्रच्छु धर्मं मां च यथा भवान्२। द्विजा ऊचुः-। पुण्यात्पुण्यतमं लोके सर्वधर्मेषु चोत्तमम्। किं कृत्वा मानवा स्वर्गं भुंजते चाक्षयं वद३। लभ्यं चाकष्टकं शुद्धं वर्णानां मर्त्यवासिनाम्। गुरूणां च लघूनां च साध्यमेकं क्रतुं वद४। यद्यत्कृत्वा च देवानां पूज्यो नाके भवेन्नरः। तत्तद्वद च नो ब्रह्मन्प्रसादी भव धर्मतः५। व्यास उवाच-। पंचाख्यानं वदिष्यामि शृणुध्वं तत्र पूर्वतः। पंचानामेककं कृत्वा विंदेन्मोक्षं दिवं यशः६। पित्रोरर्चाऽथ पत्युश्च साम्यं सर्वजनेषु च। मित्राद्रोहो विष्णुभक्तिरेते पंच महामखाः७। प्राक्पित्रोरर्चया विप्रा यद्धर्मं साधयेन्नरः। न तत्क्रतुशतैरेव तीर्थयात्रादिभिर्भुवि८। पिता धर्मः पिता स्वर्गः पिता हि परमं तपः। पितरि प्रीतिमापन्ने प्रीयंते सर्वदेवताः९। पितरो यस्य तृप्यंति सेवया च गुणेन च। तस्य भागीरथी स्नानमहन्यहनि वर्तते१०। सर्वतीर्थमयी माता सर्वदेवमयः पिता। मातरं पितरं चैव यस्तु कुर्यात्प्रदक्षिणम्११। प्रदक्षिणीकृता तेन सप्तद्वीपा वसुंधरा। जानुनी च करौ यस्य पित्रोः प्रणमतः शिरः१२। निपतंति पृथिव्यां च सोक्षयं लभते दिवं। तयोश्चरणयोर्यावद्रजश्चिह्नानि मस्तके१३। प्रतीके च विलग्नानि तावत्पूतः सुतस्तयोः। पादारविंदसलिलं यः पित्रोः पिबते सुतः१४। तस्य पापक्षयं याति जन्मकोटिशतार्जितं। धन्योसौ मानवो लोके पूतोसौ सर्वकल्मषात्१५। विनायकत्वमाप्नोति जन्मनैकेन मानवः। पितरौ लंघयेद्यस्तु वचोभिः पुरुषाधमः१६। निरये च वसेत्तावद्यावदाभूतसंप्लवं। पित्रोरनर्चनं कृत्वा भुंक्ते यस्तु सुताधमः१७। क्रिमिकूपेथ नरके कल्पांतमुपतिष्ठति। रोगिणं चापि वृद्धं च पितरं वृत्तिकर्शितम्१८। विकलं नेत्रकर्णाभ्यां त्यक्त्वा गच्छेच्च रौरवम्। अंत्यजातिषु म्लेच्छेषु चांडालेष्वपि जायते१९। पित्रोरपोषणं कृत्वा सर्वपुण्यक्षयो भवेत्। नाराध्य पितरौ पुत्रस्तीर्थदेवान्भजन्नपि२०। तयोर्न फलमाप्नोति कीटवद्रमते महीम्। कथयामि पुरावृत्तं विप्राः शृणुत यत्नतः२१। यं श्रुत्वा न पुनर्मोहं प्रयास्यथ पुनर्भुवि। पुरासीच्च द्विजः कश्चिन्नरोत्तम इति स्मृतः२२। स्वपितरावनादृत्य गतोसौ तीर्थसेवया। ततः सर्वाणि तीर्थानि गच्छतो ब्राह्मणस्य च२३। आकाशे स्नानचेलानि प्रशुष्यंति दिने दिने। अहंकारोऽविशत्तस्य मानसे ब्राह्मणस्य च२४। मत्समो नास्ति वै कश्चित्पुण्यकर्मा महायशाः। इत्युक्ते चानने तस्य अहदच्च बकस्तदा२५। क्रोधाच्चैवेरितस्तस्य स शशाप द्विजो बकम्। पपात च बकः पृथ्व्यां स भस्मीभूतविग्रहः२६। भीर्द्विजेंद्रं महामोहः प्राविशच्चांतकर्मणि। ततः पापाच्च विप्रस्य चेलं खं च न गच्छति२७। विषादमगमत्सद्यस्ततः खं तमुवाच ह। गच्छ बाडव चांडालं मूकं परमधार्मिकम्२८। तत्र धर्मं च जानीषे क्षेमं ते तद्वचो भवेत्। खाच्च तद्वचनं श्रुत्वा गतोसौ मूकमंदिरम्२९। शुश्रूषंतं च पितरौ सर्वारंभान्ददर्श सः। ददतं शीतकाले च सम्यगुष्णं जलं तयोः३०। तैलतापनतांबूलं तथा तूलवतीं पटीम्। नित्याशनं च मिष्टान्नं दुग्धखंडं तथैव च३१। दापयंतं वसंते च मधुमालां सुगंधिकां। अन्यानि यानि भोग्यानि कृत्यानि विविधानि च३२। उष्णे चावीजयत्सोपि नित्यं च पितरावपि। ततस्तयोः प्रचर्यां च कृत्वा भुंक्तेथ सर्वदा३३। श्रमस्य वारणं कुर्यात्संतापस्य तथैव च। एभिः पुण्यैः स्थितो विष्णुस्तस्य गेहोदरे चिरम्३४। अंतरिक्षे च क्रीडंतमाधारस्तंभवर्जिते। तस्यापि भवने नित्यं स्थितं त्रिभुवनेश्वरं३५। विप्ररूपधरं कांतं नान्यैर्भूतं च सत्परम्। तेजोमयं महासत्वं शोभयंतं च मंदिरं३६। दृष्ट्वा विस्मयमापन्नो विप्रः प्रोवाच मूककम्। विप्र उवाच-। आसन्नं च ममागच्छ त्वयैवेच्छामि शाश्वतं३७। हितं मे सर्वलोकानां तत्वतो वक्तुमर्हसि। मूक उवाच-। पित्रोरर्चां करोम्यद्य कथमायामि तेंतिकं३८। अर्चयित्वा तु पितरौ कृत्यं ते करवाणि वै। तिष्ठ मे द्वारदेशे च आतिथ्यं ते करोम्यहम्३९। इत्युक्ते चैव चांडाले चुकोप ब्राह्मणस्तदा। ब्राह्मणं मां परित्यज्य किं कार्यमधिकं तव४०। मूक उवाच-। किं कुप्यसि वृथा विप्र न बकोहं तवाधुना। कोपस्सिद्ध्यति ते तावद्बकेनान्यत्र किंचन४१। गगने स्नानशाटी ते न शुष्यति न तिष्ठति। वचनं खात्ततः श्रुत्वा मद्गृहं चागतो भवान्४२। तिष्ठ तिष्ठ वदिष्यामि नोचेद्गच्छ पतिव्रतां। तां च दृष्ट्वा द्विजश्रेष्ठ दयितं ते फलिष्यति४३। ततस्तस्यगृहाद्विष्णुर्द्विजरूपधरो विभुः। विनिस्सृत्य द्विजं प्राह गेहं तस्याः प्रयाम्यहं४४। स विमृश्य द्विजश्रेष्ठस्तेन सार्धं चचाल ह। गच्छंतं तमुवाचेदं हरिं विप्रेति विस्मितः४५। किर्थं च त्वया विप्र चांडालस्य गृहोदरे। सदा संस्थीयते तात योषाजनवृते मुदा४६। हरिरुवाच-। इदानीं मानसं शुद्धं न भूतं भवतो ध्रुवम्। पतिव्रतादिकं दृष्ट्वा पश्चाज्ज्ञास्यसि मां किल४७। विप्र उवाच-। पतिव्रता च का तात किं वा तस्याश्श्रुतं महत्। येनाहं तत्र गच्छामि कारणं वद मे द्विज४८। हरिरुवाच-। नदीनां जाह्नवी श्रेष्ठा प्रमदानां पतिव्रता। मनुष्याणां प्रजापालो देवानां च जनार्दनः४९। पतिव्रता च या नारि पत्युर्नित्यं हिते रता। कुलद्वयस्य पुरुषानुद्धरेत्सा शतं शतं५० 1.50.50। स्वर्गं भुनक्ति तावच्च यावदाभूतसंप्लवं। स्वर्गाद्भ्रष्टो भवेद्वास्याः सार्वभौमो नृपः पतिः ५१। अस्यैव महिषी भूत्वा सुखं विंदेदनंतरं। पुनः पुनः स्वर्गराज्यं तस्य तस्या न संशयः ५२। एवं जन्मशतं प्राप्य अंते मोक्षो भवेद्ध्रुवम्। विप्र उवाच-। पतिव्रता भवेत्कावा तस्याः किं वा च लक्षणं ५३। ब्रूहि मे द्विजशार्दूल यथा जानामि तत्त्वतः। हरिरुवाच-। पुत्राच्छतगुणं स्नेहाद्राजानं च भयादथ ५४। आराधयेत्पतिं शौरिं या पश्येत्सा पतिव्रता। कार्ये दासी रतौ वेश्या भोजने जननीसमा ५५। विपत्सु मंत्रिणी भर्तुः सा च भार्या पतिव्रता। भर्तुराज्ञां न लंघेद्या मनो वाक्कायकर्मभिः ५६। भुक्ते पत्यौ सदा चात्ति सा च भार्या पतिव्रता। यस्यां यस्यांतु शय्यायां पतिः स्वपिति यत्नतः ५७। तत्र तत्र च साभर्तुरर्चां करोति नित्यशः। नैव मत्सरमायाति न कार्पण्यं न मानिनी ५८। मानेऽमाने समानं च या पश्येत्सा पतिव्रता। सुवेषं या नरं दृष्ट्वा भ्रातरं पितरं सुतं ५९। मन्यते च परं साध्वी सा च भार्या पतिव्रता। तां गच्छ द्विजशार्दूल वदकामं यथा तव ६०। तस्य पत्न्योऽष्ट तिष्ठंति तन्मध्ये वरवर्णिनी। रूपयौवनसंपन्ना दयायुक्ता यशस्विनी ६१। शुभा नामेति विख्याता गत्वा तां पृच्छ ते हितं। एवमुक्त्वा तु भगवांस्तत्रैवांतरधीयत ६२। तस्यैवादृश्यतां दृष्ट्वा विस्मितोभूद्द्विजस्तदा। स च साध्वीगृहं गत्वा पप्रच्छाथ पतिव्रतां ६३। अतिथेर्वचनंश्रुत्वागृहान्निःसृत्यसंभ्रमात्। दृष्ट्वा द्विजं सती तत्र द्वारदेशे स्थिताभवत् ६४। तां च दृष्ट्वा द्विजश्रेष्ठ उवाच वचनं मुदा। प्रियं ममहितं ब्रूहि यथादृष्टं त्वमेव हि ६५। पतिव्रतोवाच-। सांप्रतं पत्युरर्चास्ति न चास्माकं स्वतंत्रता। पश्चात्कार्यं करिष्यामि गृहाणातिथ्यमद्य वै ६६। विप्र उवाच-। मम देहे क्षुधा नास्ति पिपासाद्य न च श्रमः। अभीष्टं वद कल्याणि नोचेच्छापं ददामि ते ६७। तमुवाच तदा सापि न बकोहं द्विजोत्तम। गच्छ धर्मतुलाधारं पृच्छ तं ते हितं द्विज ६८। इत्युक्त्वा सा महाभागा प्रययौ च गृहोदरम्। तत्रापश्यद्द्विजो विप्रं यथा चांडालवेश्मनि ६९। विमृश्य विस्मयापन्नस्तेन सार्धं ययौ द्विजः। तिष्ठंतं च द्विजं तं च सोपश्यद्धृष्टमानसम् ७०। स चोवाच मुदा विप्रं दृष्ट्वा तं तां सतीं च सः। देशांतरे च यद्वृत्तं तया च कथितं किल ७१। कथं जानाति मद्वृत्तं चांडालोपि पतिव्रता। अतो मे विस्मयस्तात किमाश्चर्यं परं महत् ७२। हरिउवाच-। ज्ञायते कारणं तात सर्वेषां भूतभावनैः। अतिपुण्यात्सदाचाराद्यतस्त्वं विस्मयं गतः ७३। किमुक्तश्च तया त्वं च वद तत्सांप्रतं मुने। विप्र उवाच-। प्रष्टुं धर्मतुलाधारं सा च मां समुपादिशत् ७४। हरिरुवाच-। आगच्छ मुनिशार्दूल अहं गच्छामि तं प्रति। गच्छंतं च हरिं प्राह तुलाधारः क्व तिष्ठति ७५। हरिरुवाच-। जनानां निकरो यत्र बहुद्रव्यसुविक्रये। विक्रीणाति च क्रीणाति तुलाधारस्ततस्ततः ७६। जनो यवान्रसं स्नेहं कूटमन्नस्य संचयं। सर्वं तस्य मुखादेव गृह्णाति च ददात्यपि ७७। सत्यं त्यक्त्वानृतं किंचित्प्राणांते समुपस्थिते। नोक्तं नरवरश्रेष्ठस्तेनधर्मतुलाधरः ७८। इत्युक्ते तु तमद्राक्षीद्विक्रीणंतं रसान्बहून्। मलपंकधरं मर्त्यं दंतकुड्मलपंकिलम् ७९। तत्र वस्तुधनोत्थां च भाषंतं विविधां गिरम्। वृतं बहुविधैर्मर्त्यैः स्त्रीभिः पुंभिश्च सर्वतः ८०। कथं कथमिति प्राह स तं मधुरया गिरा। धर्मस्य मे समुद्देशं वद प्राप्तोंऽतिकं हि ते ८१। तुलाधार उवाच-। यावज्जनाः प्रतिष्ठंति ममैव सन्निधौ द्विज। तावन्मे स्वस्थता नास्ति यावच्च रात्रियामकः ८२। तच्चोपदेशमादाय गच्छ धर्माकरं प्रति। बकस्य मरणे दोषं खे च वस्त्राविशोषणम् ८३। सर्वं तत्र च जानीषे सज्जनाद्रोहकं व्रज। तत्र तस्योपदेशेन तव कामः फलिष्यति ८४। इत्युक्त्वा तुलाधारः करोति क्रयविक्रयौ। तथा तात गमिष्यामि सज्जनाद्रोहकं प्रति ८५। तुलाधारसमुद्देशान्न जानामि तदालयम्। हरिरुवाच-। एह्यागच्छ गमिष्यामि त्वया सार्द्धं च तद्गृहम् ८६। अथ वर्त्मनि गच्छंतमुवाच ब्राह्मणो हरिं। विप्र उवाच-। तुलाधारे च न स्नानं न देवपितृतर्पणम् ८७। मलदिग्धं च गात्रं तु सर्वं चेलमलक्षणम्। कथं जानाति मद्वृत्तं देशांतरसमुद्भवम् ८८। अतो मे विस्मयस्तात सर्वं त्वं वद कारणम्। हरिरुवाच-। सत्येन समभावेन जितं तेन जगत्त्रयम् ८९। तेनातृप्यंत पितरो देवा मुनिगणैः सह। भूतभव्य प्रवृत्तं च तेन जानाति धार्मिकः ९०। नास्ति सत्यात्परो धर्मो नानृतात्पातकं परम्। विशेषे समभावस्य पुरुषस्यानघस्य च ९१। अरौ मित्रेप्युदासीने मनो यस्य समं व्रजेत्। सर्वपापक्षयस्तस्य विष्णुसायुज्यतां व्रजेत् ९२। एवं यो वर्तते नित्यं कुलकोटिं समुद्धरेत्। सत्यं दमः शमश्चैव धैर्यं स्थैर्यमलोभता ९३। अनाश्चर्यमनालस्यं तस्मिन्सर्वं प्रतिष्ठितम्। तेन वै देवलोकस्य नरलोकस्य सर्वशः ९४। वृत्तं जानाति धर्मज्ञस्तस्यदेहे स्थितो हरिः। लोके तस्य समो नास्ति समः सत्यार्जवेषु च ९५। स च धर्ममयः साक्षात्तेनैव धारितं जगत्। द्विज उवाच-। ज्ञातं मे त्वत्प्रसादाच्च तुलाधारस्य कारणम् ९६। अद्रोहकस्य यद्वृत्तं तद्ब्रूहि त्वं यदीच्छसि। हरिरुवाच-। पुरैव राजपुत्रस्य कुलस्त्रीनवयौवना ९७। पत्नीव कामदेवस्य शचीव वासवस्य च। तस्य प्राणसमा भार्या सुन्दरी नाम सुन्दरी ९८। अकस्मात्पार्थिवस्यैव कार्ये गन्तुं समुद्यतः। मनसालोचितं तेन प्राणेभ्योपि गरीयसीम् ९९। कस्मिन्स्थाने स्थापयामि यतो रक्षा भवेद्ध्रुवम्। इत्यालोच्यैव सहसा त्वागतोस्य गृहं प्रति १०० 1.50.100। उक्तं च तादृशं वाक्यं श्रुत्वा स विस्मयंगतः। न तातस्ते न च भ्राता न चाहं तव बान्धवः १०१। पितृमातृकुलस्यैव तस्या न हि सुहृज्जनः। कथं च मद्गृहे तात स्थित्या स्वस्थो भविष्यसि १०२। एतस्मिन्नन्तरे तेन चोक्तं वाक्यं यथोचितम्। लोके त्वत्सदृशो नास्ति धर्मज्ञो विजितेन्द्रियः १०३। स चाह तं च सर्वज्ञं वक्तुं नार्हसि दूषणम्। त्रैलोक्यमोहिनीं भार्यां कः पुमान्रक्षितुं क्षमः १०४। राजपुत्र उवाच-। धरण्यां परिविज्ञाय त्वागतोहं तवान्तिकम्। एषा तिष्ठतु तेऽगारे व्रजामि निजमन्दिरम्१०५। इत्युक्ते स पुनः प्राह नगरेऽस्मिन्प्रशोभने। बहुकामुक संपूर्णे कथं रक्षा भवेत्स्त्रियाः१०६। स चोवाच पुनस्तं च कुरु रक्षां व्रजाम्यहम्। गृहस्थस्सङ्कटादाह धर्मस्य राजपुत्रकम्१०७। करोम्यनुचितं कार्यं स्वदास्यमुचितं हितम्। सदा चैवेदृशी भार्या स्थातव्या मद्गृहे पितः१०८। अरक्षारक्षणे देव वदाभीष्टं कुरु प्रियम्। मम तल्पे मया सार्धं शयानं भार्यया सह१०९। मन्यसे दैवतं स्वं चेत्तिष्ठेन्नोचेत्तु गच्छतु। क्षणं विमृश्य तं प्राह राजपुत्रः पुनस्तदा११०। बाढमेतद्वचस्तात यथाभीष्टं तथा कुरु। ततो भार्यां जगादाथ अस्य वाक्याच्छिवाशिवम्१११। कर्तव्यं च न ते दोष आज्ञया मम सुंदरि। एतदुक्त्वा गतः सोपि भूपतेः शासनात्पितुः११२। अनंतरं क्षपायां च यदुक्तं च तथाकृतम्। योषितोर्मध्यगः सोपि नित्यं स्वपिति धार्मिकः११३। धर्मान्न चलते सोपि स्वभार्यापरभार्ययोः। संस्पर्शात्स्वस्त्रियश्चास्य कामाभिलषितं मनः११४। तस्याः संसर्गतश्चैव दुहितैव प्रमन्यते। स्तनौ तस्यास्तु पृष्ठे च लगन्तौ च पुनःपुनः११५। बालकस्येव पुत्रस्य स्तनौ मातुः समन्यते। तस्या अंगानि चांगेषु लगंति च पुनःपुनः११६। ततो मातुस्सुतस्येव सोमन्यत दिने दिने। तस्य योषासुसंसर्गो निवृत्तस्त्वभवत्ततः११७। एवं संवत्सरस्यार्द्धे तत्पतिश्चागतः पुरं। अपृच्छत्तं च लोकेषु तस्या वृत्तमथोदितम्११८। केचिद्भद्रं बोधयन्तो युवानोपि सुविस्मिताः। केचिदाहुस्त्वया दत्ता तया सार्द्धं स्वपित्यसौ११९। स्त्रीपुंसोरेकसंसर्गात्शांतता तु कथं भवेत्। तस्यां यस्याभिलाषोस्ति न पृष्टस्स वदेद्युवा१२०। लोकानां कुश्रुतिर्वार्ता तेन पुण्यबलाच्छ्रुता। जनापवादमोक्षार्थं बुद्धिस्तस्याभवच्छुभा१२१। दारूणि स्वयमाहृत्याजिज्वलत्स महानलम्। एतस्मिन्नंतरे तात राजपुत्रः प्रतापवान्१२२। आगमत्तद्गृहं सद्यः सोपश्यत्तं च योषितम्। प्रोत्फुल्लवदनां नारीं प्रविषादगतं नरं१२३। अनयोर्मानसं ज्ञात्वा राजपुत्रोवदद्वचः। किं न संभाषसे मां च मित्रकं चिरमागतम्१२४। अब्रवीत्सोपि धर्मात्मा राजपुत्रमनष्टधीः। यत्कृतं दुष्करं कर्म मया त्वद्धितकारणात्१२५। सर्वं व्यर्थमहं मन्ये जनानां च प्रवादतः। अद्य वह्निमहं यास्ये प्रपश्यंतु नरास्सुराः१२६। इत्युक्त्वा स महाभागः प्रविवेश हुताशनम्। विशतस्तस्य वह्नौ न कुसुमं चिकुरालये१२७। नांगमस्यानलोधाक्षीन्न च वस्त्रं न कुंतलम्। खे च देवा मुदा सर्वेसाधुसाध्विति चाब्रुवन्१२८। अपतन्पुष्पवर्षाणि तस्य मूर्ध्नि समंततः। यैर्यैश्च दुष्कृतं वाक्यं गदितं तावुभौ प्रति१२९। तेषां मुखे प्रजायंते कुष्ठानि विविधानि च। तत्रागत्य च देवाश्च वह्नेराकृष्यतं मुदा१३०। अपूजयन्सुपुष्पैश्च मुनयो विस्मयं गताः। सर्वैर्मुनिवरैरेवं मनुष्यैर्विविधैस्तदा१३१। अर्च्यते तु महातेजाः स च सर्वानपूजयत्। सज्जनाद्रोहकं नाम कृतं देवासुरैर्नृभिः१३२। तस्य पादरजः पूता सस्यपूर्णा धराभवत्। सुराश्चाहुश्च तं तत्र भार्या ते संप्रगृह्यताम्१३३। एतस्य सदृशो लोके न भूतो न भविष्यति। नास्तीति सांप्रतं पृथ्व्यां कामलोभाजितः पुमान्१३४। देवासुरमनुष्याणां रक्षसां मृगपक्षिणाम्। कीटादीनां च सर्वेषां काम एष सुदुर्जयः१३५। कामाल्लोभात्तथाक्रोधान्नित्यं सत्त्वेषु जायते। संसारबंधकः कामो ह्यकामो न क्वचिद्भवेत्१३६। अनेनैव जितं सर्वं भुवनानि चतुर्दश। अमुष्य हृदये नित्यं वासुदेवो मुदास्थितः१३७। एवं स्पृष्ट्वाथ दृष्ट्वा तं मनुष्याः सर्वकल्मषात्। पूयंते ह्यनघाश्चैव लभंते चाक्षयां दिवम्१३८। एवमुक्त्वा गता देवा विमानैश्च दिवं मुदा। मनुष्याः प्रययुस्तुष्टा दंपती स्वगृहं तथा१३९। दिव्यं चक्षुस्तदा तस्य चासीद्देवान्स पश्यति। त्रैलोक्यस्य च वार्त्तां च जानाति लीलया भृशम्१४०। ततस्तस्य च वीथ्यां च दृष्टस्तेन सहैव सः। स पप्रच्छ मुदा तं च धर्मोद्देशं हितं वद१४१। सज्जनाद्रोह उवाच-। गच्छ बाडव धर्मज्ञ वैष्णवं पुरुषोत्तमम्। तं च दृष्ट्वा त्वभीष्टं ते सांप्रतं च फलिष्यति१४२। बकस्य निधनं यद्वा वस्त्रस्याशोषणं तथा। जानीषे चापरो यश्च कामस्तेऽस्ति हृदिस्थितः१४३। एतच्छ्रुत्वा तु वचनमागतो वैष्णवं प्रति। विष्णुरूपद्विजेनैव सार्द्धं तेन मुदा ययौ१४४। अपश्यत्पुरुषं शुद्धं ज्वलंतं च पुरःस्थितम्। सर्वलक्षणसंपूर्णं दीप्यमानं स्वतेजसा१४५। अब्रवीत्स च धर्मात्मा ध्यानस्थं च हरेः प्रियम्। वदनो यद्यद्वृत्तं वै दूरात्त्वां चागतो ह्यहम्१४६। वैष्णव उवाच-। प्रसन्नस्ते सुरश्रेष्ठो दानवारीश्वरः सदा। दृष्ट्वा त्वां च मनोऽस्माकं हृष्यतीवाधुना द्विज१४७। कल्याणं चातुलं तेद्य फलिष्यति मनोरथः। सुरवर्त्मनि ते नित्यं चेलं शुष्यति नान्यथा१४८। दृष्ट्वा देवं सुरश्रेष्ठं मम गेहे हरिं स्थितम्। इत्युक्ते वैष्णवेनाथ स तु तं पुनब्रवीत्१४९। क्वासौ विष्णुः स्थितो नित्यं दर्शयाद्य प्रसादतः। वैष्णव उवाच-। अस्मिन्देवगृहे रम्ये प्रविश्य परमेश्वरम्१५० 1.50.150। तं दृष्ट्वा किल्बिषाद्धोरान्मुच्यसे जन्मबंधानत्। तस्य तद्वचनं श्रुत्वा प्रविश्य सदनं प्रति१५१। अपश्यत्तं द्विजं विष्णुं तिष्ठंतं पद्मतल्पके। शिरसैव प्रवंद्याथ जग्राह चरणौ मुदा१५२। प्रसादी भव देवेश न ज्ञातस्त्वं पुरा मया। इहामुत्र च देवेश तवाहं किंकरः प्रभो१५३। अनुग्रहश्च मे दृष्टो भवतो मधुसूदन। रूपं ते द्रष्टुमिच्छामि यदि चास्ति कृपा मयि१५४। विष्णुरुवाच-। अस्ति मे त्वयि भूदेव प्रियत्वं च सदैव हि। स्नेहात्पुण्यवतामेव दर्शनं कारितं मया१५५। दर्शनात्स्पर्शनाद्ध्यानात्कीर्तनाद्भाषणात्तथा। सकृत्पुण्यवतामेव स्वर्गं चाक्षयमश्नुते१५६। नित्यमेव तु संसर्गात्सर्वपापक्षयो भवेत्। भुक्त्वा सुखमनंत च मद्देहे प्रविलीयते१५७। स्नात्वा च पुण्यतीर्थेषु दृष्ट्वा मां चैव सर्वतः। दृष्ट्वा पुण्यवतां देशान्मम देहे विलीयते१५८। कथयित्वा कथां पुण्यां लोकानामग्रतः सदा। स चैव नरशार्दूल मद्देहे प्रविलीयते१५९। उपोष्य वासरेस्माकं श्रुत्वा मच्चरितं ध्रुवम्। रात्रौ जागरणं कृत्वा मद्देहे प्रविलीयते१६०। अत्यंतघोषणो नृत्यगीतवाद्यादिकैस्सदा। नामस्मरन्द्विजश्रेष्ठ मद्देहे प्रविलीयते१६१। मद्भक्तस्तीर्थभूतश्च त्वमेव बकमारणात्। यत्पापं तस्य मोक्षाय सखे स्थित्वा उवाच ह१६२। गच्छ मूकं महात्मानं तीर्थं पुण्यवतां वरम्। मूकस्य दर्शनात्तात सर्वे दृष्टा महाजनाः१६३। तेषां च दर्शनादेव तथा संभाषणान्मम। ममसंपर्कभावाच्च मद्गृहं चागतो भवान्१६४। जन्मकोटिसहस्रेभ्यो यस्य पापक्षयो भवेत्। स मां पश्यति धर्मज्ञो यथा तेन प्रसन्नता१६५। ममैवानुग्रहाद्वत्सअहंदृष्टस्त्वयानघ। तस्माद्वरं गृहाण त्वं यत्ते मनसि वर्तते१६६। विप्र उवाच-। अस्माकं सर्वथा नाथ मानसं त्वयि तिष्ठतु। त्वदृते सर्वलोकेश कदाचिन्न तु रोचताम्१६७। माधव उवाच-। यस्मादेतादृशी बुद्धिः स्फुरते ते सदानघ। तस्मान्मत्सदृशान्भोगान्मद्गेहे संप्रलप्स्यसे१६८। किंतु ते पितरौ पूजामाप्नुतो न त्वयानघ। पूजयित्वा तु पितरौ पश्चाद्यास्यसि मत्तनुम्१६९। तयोर्निश्श्वासवातेन मन्युना च भृशं पुनः। तपः क्षरति ते नित्यं तस्मात्पूजय तौ द्विज१७०। मन्युर्निपतते यस्मिन्पुत्रे पित्रोश्च नित्यशः। तन्निरयं नाबाधेहं न धाता न च शंकरः१७१। तस्मात्त्वं पितरौ गच्छ कुरु पूजां प्रयत्नतः। ततस्त्वं हितयोरेव प्रसादान्मत्पदं व्रज१७२। इत्युक्ते तु द्विजश्रेष्ठः पुनराह जगद्गुरुम्। प्रसन्नो यदि मे नाथ रूपं स्वं दर्शयाच्युत१७३। ततो द्विजप्रणयतः प्रसन्नहृदयो वशी। रूपं स्वं दर्शयामास ब्रह्मण्यो ब्रह्मकर्मणे१७४। शंखचक्रगदापद्मधारणं पुरुषोत्तमम्। कारणं सर्वलोकस्य तेजसा पूरयज्जगत्१७५। प्रणम्य दंडवद्विप्र उवाच पुनरच्युतम्। अद्य मे सफलं जन्म अद्य मे चक्षुषी शिवे१७६। अद्य मे च करौ श्लाघ्यौ धन्योहं जगदीश्वर। अद्य मे पुरुषा यांति ब्रह्मलोकं सनातनम्१७७। नंदंति बांधवा मेद्य त्वत्प्रसादाज्जनार्दन। इदानीं च प्रसिद्धा मे सर्वे चैव मनोरथाः१७८। किंतु मे विस्मयो नाथ मूकादि ज्ञानिनो भृशम्। कथं जानंति मद्वृत्तं देशांतरमुपस्थितम्१७९। तस्य गेहोदराकाशे स्थितो विप्रोतिशोभनः। तथा पतिव्रता गेहे तुलाधारशिरस्यपि१८०। तथा मित्राद्रोहकस्य त्वं च वैष्णवमंदिरे। अनुग्रहाच्च मे विप्र तत्त्वतो वक्तुमर्हसि१८१। श्रीभगवानुवाच-। पित्रोर्भक्तः सदा मूकः पतिव्रता शुभा च सा। सत्यवादी तुलाधारः समः सर्वजनेषु च१८२। लोभकामजिदद्रोहो मद्भक्तो वैष्णवः स्मृतः। संप्रीतोहं गुणैरेषां तिष्ठाम्यावसथे मुदा१८३। भारतीकमलाभ्यां च सहितो द्विजसत्तम। विप्र उवाच-। महापातकिसंसर्गान्नराश्चैवातिपातकाः१८४। इति जल्पंति धर्मज्ञाः स्मृतिशास्त्रेषु सर्वदा। पुराणागमवेदेषु कथं त्वं तिष्ठसे गृहे१८५। श्रीभगवानुवाच-। कल्याणानां च सर्वेषां कर्त्ता मूको जगत्त्रये। वृत्तस्थो योपि चाण्डालस्तं देवा ब्राह्मणं विदुः१८६। मूकस्य सदृशो नास्ति लोकेषु पुण्यकर्मतः। पित्रोर्भक्तिपरे नित्यं जितं तेन जगत्त्रयम्१८७। तयोर्भक्त्या त्वहं तुष्टः सर्वदेवगणैः सह। तिष्ठामि द्विजरूपेण तस्य गेहोदरे च खे१८८। तथा पतिव्रता गेहे तुलाधारस्य मंदिरे। अद्रोहकस्य भवने वैष्णवस्य च वेश्मनि१८९। सदा तिष्ठामि धर्मज्ञ मुहूर्तं न त्यजाम्यहम्। तेन पश्यंति मां नित्यं ये त्वन्ये पापकृज्जनाः१९०। पुण्यत्वाच्च त्वया दृष्टो ममानुग्रहकारणात्। पित्रोर्भक्तिपरः शुद्धश्चांडालो देवतां गतः१९१। तस्मात्तेन सह प्रीत्या तिष्ठामि तस्य मंदिरे। पुनः पुनः कथालापं करोमि द्विजनंदन९१२। तस्य वै मानसे नित्यं वर्तेऽहतभावनः। स तज्जानाति त्वद्वृत्तं तथा पतिव्रतादयः१९३। तेषां वृत्तं वदिष्यामि शृणु त्वं चानुपूर्वशः। यच्छ्रुत्वा सर्वथा मर्त्यो मुच्यते जन्मबंधनात्१९४। पितुर्मातुः परं तीर्थं देवदेवेषु नैव हि। पित्रोरर्चा कृता येन स एव पुरुषोत्तमः१९५। पित्रोराज्ञा च देवस्य गुरोराज्ञा समं फलं। आराधनाद्दिवो राज्यं बाधया रौरवं व्रजेत्१९६। स चास्माकं हृदिस्थोऽपि तस्याहं हृदये स्थितः। आवयोरंतरं नास्ति परत्रेह च मत्समः१९७। मदग्रे मत्पुरे रम्ये सर्वैश्च बांधवैः सह। सभुंजीताक्षयं भोगमंते मयि च लीयते१९८। अतएव हि मूकोसौ वार्त्तां त्रैलोक्यसंभवाम्। जानाति नरशार्दूल एष ते विस्मयः कुतः१९९। द्विज उवाच-। मोहादज्ञानतो वापि न कृत्वा पितुरर्चनं। ज्ञात्वा वा किं च कर्तव्यं सदसज्जगदीश्वर२०० 1.50.200। श्रीभगवानुवाच-। दिनैकं मासपक्षौ वा पक्षार्धं वाथ वत्सरं। पित्रोर्भक्तिः कृता येन स च गच्छेन्ममालयं २०१। कारयित्वा मनः कष्टमवश्यं नरकं व्रजेत्। न कृता वाकृता वा स्यात्पित्रोरर्चा परं पुरा २०२। वृषोत्सर्गं नरः कृत्वा पितृभक्ति फलं लभेत्। अन्नं वस्त्रं तथा गव्यं सामिषं च निरामिषम् २०३। सर्वं लक्षगुणं प्रोक्तं ज्ञातिभ्यो यत्प्रदीयते। सर्वस्वेन कृतं श्राद्धं येन पुत्रेण धीमता २०४। जातिस्मरत्वं प्राप्नोति पितृभक्तिफलं लभेत्। श्राद्धात्परो महायज्ञस्त्रैलोक्ये तु न विद्यते २०५। अत्र यद्दीयते किंचित्सर्वं चाक्षयमश्नुते। अन्यस्मिंश्चायुतं विद्धि ज्ञातिभ्यो लक्षमुच्यते २०६। पिण्डे कोटिगुणं प्रोक्तं द्विजायानन्तमुच्यते। गंगाजले गयायां च प्रयागे पुष्करे तथा २०७। वाराणस्यां सिद्धकुंडे गंगासागर संगमे। अन्नपिंडं प्रदद्याद्यस्तस्य मुक्तिर्भवेद्ध्रुवम् २०८। पितरश्चाक्षयं स्वर्गं लभंते जन्मनः फलम्। भागीरथ्यां विशेषेण यस्तु दद्यात्तिलोदकम् २०९। मुक्तिमार्गं स चाप्नोति पिंडदाने तु किं पुनः। नदीतीरेषु साहस्रं नदे त्वयुतमिष्यते २१०। सामान्यफलसंसर्गाच्छ्राद्धं शतगुणं भवेत्। अमायां च युगाद्यायां ग्रहणे सूर्यचंद्रयोः २११। पार्वणं कुरुते यस्तु सोक्षयं लोकमश्नुते। पितरस्तस्य तुष्यंति सर्वे समायुतं प्रति २१२। आशिषं दयितं दत्वा भोग्यं चानंतमात्मजे। ततः पर्वणि पुत्रैश्च कर्त्तव्यं पार्वणं मुदा २१३। पित्रोर्यज्ञमिमं कृत्वा मुच्यते जन्मबंधनात्। अहन्यहनि यच्छ्राद्धं नित्यश्राद्धमिति स्मृतम् २१४। श्रद्धया कारयेद्यस्तु सोऽक्षयं लोकमश्नुते। तथैवापरपक्षे च काम्यश्राद्धं विधानतः २१५। कृत्वा कामं स चाप्नोति यद्वा मनसि वर्तते। आषाढीमवधिं कृत्वा यस्तु पक्षस्तु पंचमः २१६। तत्र श्राद्धं प्रकुर्वीत कन्यां गच्छतु वा न वा। कन्यां गते सवितरि यान्यहानि तु षोडश २१७। क्रतुभिस्तानि तुल्यानि समाप्त वरदक्षिणैः। काम्यश्राद्धं महापुण्यमिदं तस्यागतं शिवम् २१८। अभावात्कृष्णपक्षादौ तुलायां कर्तुमर्हति। अमावृश्चिकमायाति नैराश्यं पितरो गताः २१९। पुनःस्वभवनं यांति शापं दत्वा सुदारुणम्। पितृशापेन पुत्रस्य नष्टं सर्वमिति स्मृतम् २२०। धनं पुत्रा यशः काम्यमभीष्टमायुरेव च। सर्वाण्येतानि लभ्यंते जन्मजन्मसु मानवैः २२१। पितॄणां च वरेणैव तस्मान्मैनं परित्यजेत्। विवाहव्रतयज्ञादौ कृत्वा नांदीमुखं द्विजः २२२। अक्षयं लभते पुण्यं गोत्रं तस्य प्रवर्द्धते। एतद्विपर्ययो यस्य स याति नरकं नरः २२३। कुलक्षयो भवेत्तस्य स जीवो दुःखितो भवेत्। ततस्तु पूजयेदग्रे गणेशं शंभुनंदनम् २२४। परं षोडशमातॄश्च तत्पश्चात्पितृसंचयम्। नांदीमुखेषु सर्वेषु प्रपितामहपूर्वकम् २२५। नांदीमुखे द्विजान्सर्वान्स्थापयेत्प्राङ्मुखान्सुधीः। उच्चारयेन्नमोवाक्यं स्वधा चान्यत्र योजयेत् २२६। ग्रहणे चंद्रसूर्यस्य दत्वा पिंडोदकं नरः। अक्षयं लभते स्वर्गं पितॄणां पुष्टिवर्द्धनम् २२७। तत्र स्नानं न कुर्याद्यः शक्त्या पिंडोदकं नरः। न ददाति पितॄणां तु चांडालत्वं स गच्छति २२८। सर्वं भूमिसमं दानं सर्वे व्याससमा द्विजाः। सर्वं गंगासमं तोयं राहुग्रस्ते निशाकरे २२९। इंदोर्लक्षगुणं प्रोक्तं दशलक्षं तु भास्करे। गंगातोये तु संप्राप्त इंदोः कोटी रवेर्दश २३०। गवां शतसहस्रस्य सम्यग्दत्तस्य यत्फलम्। तत्फलं जाह्नवीस्नाने राहुग्रस्ते निशाकरे २३१। चंद्रसूर्यग्रहे चैव अवगाहति जाह्नवीं। स स्नातस्सर्वतीर्थेषु किमर्थमटते महीम् २३२। सूर्यग्रहः सूर्यवारे सोमे सोमग्रहस्तथा। चूडामणिरिति ख्यातस्तत्रानंतफलं स्मृतम् २३३। समुपोष्य तयोः पूर्वे पुण्यतीर्थे तु यः पुमान्। दत्वा पिंडोदकं दानं सत्यलोके प्रतिष्ठितः २३४। द्विज उवाच-। पितुरेव महायज्ञः श्राद्धं च भवतेरितं। ताता पश्चिमकालादौ किं कर्त्तव्यं सुतेन हि २३५। किं कृत्वा च परं श्रेयो जन्मजन्मसु लभ्यते। पुत्रेण धीमता देव यत्नतो वक्तुमर्हसि २३६। श्रीभगवानुवाच-। पूर्वे वयसि संप्राप्ते पिता पुत्र इति स्मृतः। उत्तरे च सुतस्तातः पालनान्न तु पूजनात् २३७। देववत्पूजयेत्तातं स्नेहं कुर्याच्च पुत्रवत्। न लंघयेद्वचस्तस्य मनसापि कदाचन २३८। आतुरस्य पितुः पुत्रो यस्तु कुर्यात्प्रतिक्रियां। सोक्षयं लभते स्वर्गं सदा देवैः प्रपूज्यते २३९। मुमूर्षोरपिता तस्य पश्यतो मृत्युलक्षणम्। कृत्वा च यजनं पुत्रो देवानां तुल्यतां व्रजेत् २४०। विधिनानशने नैव पितुः स्वर्गं ददाति यः। पुत्रस्य तस्य धीरस्य शृणु वक्ष्यामि यद्गुणम् २४१। अश्वमेधसहस्राणि राजसूयशतानि च। भवेदनशने पुण्यं तीर्थकोटिगुणं तयोः २४२। भागीरथ्या जले चैव यो मृतः पुरुषोत्तमः। पयोधररसं मातुर्न पिबेन्मुक्ततां व्रजेत् २४३। वाराणस्यां त्यजेद्यस्तु प्राणांश्चैव यदृच्छया। अभीष्टं च फलं भुक्त्वा मद्देहे प्रविलीयते २४४। या गतिर्योगयुक्तानां मुनीनामूर्द्ध्वरेतसां। सा गतिस्त्यजतः प्राणान्ब्रह्मपुत्रेषु सप्तसु २४५। लोहितस्य विशेषेण तीरोत्तरसमाश्रितः। विधिना यस्त्यजेत्प्राणान्स च मत्समतां व्रजेत् २४६। तस्यैव चोर्वशीकेशे पुण्यतीर्थे द्विजोत्तम। मृतोत्पन्नः समाप्नोति सर्वं दोषैर्न लिप्यते २४७। गृहस्याभ्यंतरे यस्य प्राणत्यागो भवेद्ध्रुवम्। यावद्ग्रंथिर्गृहे तिष्ठेत्तावद्बंधो भवे तनौ २४८। हायनेहायने चापि एकैकं परिहीयते। पश्यतां पुत्रबंधूनां वंधने नास्ति निष्कृतिः २४९। पर्वते कानने दुर्गे स्थाने वा जलवर्जिते। मृतो दुर्गतिमाप्नोति कीटादौ जायते पुनः २५० 1.50.250। संस्कारश्च भवेद्यस्य मृतस्य परवासरे। षष्टिर्वर्षसहस्राणि कुंभीपाके प्रतिष्ठति २५१। अस्पृश्यस्पर्शनादेव उच्छिष्टः पतितो मृतः। सुचिरं नरके स्थित्वा म्लेच्छजातिषु जायते २५२। तथैव बहुकीटेषु जायते सत्त्वजातिषु। तस्मान्न चिरकालेषु जानीयात्पुण्यपातकम् २५३। पुण्यात्पुण्यप्रयोगैश्च सर्वेषां मर्त्यवासिनाम्। मरणे या गतिः पुंसां गतिर्भवति तादृशी २५४। पुण्यतीर्थे मृतो यस्तु विष्णोर्नामानि चिंतयन्। पापात्पूतो व्रजेत्स्वर्गं सर्वदोषैर्न लिप्यते २५५। पितुर्मृतस्य देहं तु वहेद्यस्तु सुतो बली। पदेपदेश्वमेधस्य फलं प्राप्नोत्यसंशयम् २५६। प्राक्चितौ च पितुर्देहे मुखाग्निं कारयेत्सुतः। विधिना मंत्रपूतेन पश्चाद्देहं दहेत्पुनः २५७। लोभमोहसमायुक्तं पापपुण्यसमावृतम्। दहेयं सर्वगात्राणि दिव्यान्लोकान्स गच्छतु २५८। दग्ध्वा च लंघयेत्पुत्रोप्यस्थिसंचयनं प्रति। दशाहे समनुप्राप्ते चार्द्रवस्त्रं परित्यजेत् २५९। छित्वा च लोहितं चेलं वह्नौ चाथ जले क्षिपेत्। ततश्चैकादशाहे च श्राद्धं कुर्याद्विचक्षणः २६०। प्रेतस्य देहपुष्ट्यर्थं ब्राह्मणैकं तु भोजयेत्। दानं दद्याच्च विधिवद्वस्त्रं पीठं च पादुकाम् २६१। सर्वोपकरणैस्तुल्यं धरादिगजवाजिकम्। कृष्णां गां च प्रदद्यात्तु सर्वपापविमुक्तये २६२। चतुर्थाहे त्रिपक्षे च षण्मासे चाब्दिके तथा। द्वादश प्रतिमास्यानि श्राद्धान्ये तानि षोडश २६३। यस्यैतानि न संतीह यथाशक्ति च श्रद्धया। पिशाचत्वं स्थिरं तस्य दत्तैः श्राद्धशतैरपि २६४। अब्दमंबुघटं दद्यादन्नं चामिषसंयुतं। नित्यानित्यमभावाच्च क्षपन्मासं क्षमापयेत् २६५। सपिंडीकरणश्राद्धं गते संवत्सरे बुधः। पार्वणस्य विधानेन कारयेद्द्विजसत्तमः २६६। पितुरब्दमशौचं स्यान्मातुः षण्मासमेव च। त्रिमासं तु स्त्रियश्चैव तदर्द्धं भ्रातृपुत्रयोः २६७। सपिंडानामशौचं स्याद्यावद्गेहे स तिष्ठति। पुत्रस्य यन्निषिद्धं तु शृणु तात वदाम्यहम् २६८। ब्रह्मचारी सदाचारी न गच्छेच्च स्त्रियं क्वचित्। सप्तघट्याः परं चैव नवघट्याश्च पूर्वतः २६९। स कालः कुतपो ज्ञेयः पितॄणां दत्तमक्षयम्। श्राद्धे त्रीणि पवित्राणि दौहित्रं कुतपस्तिलाः २७०। त्रीणि चात्र प्रशंसंति सत्यमक्रोधमत्वराम्। सायं संध्यां परान्नं च पुनर्भोजनमैथुनम् २७१। दानं प्रतिग्रहं चैव श्राद्धं कृत्वा विवर्जयेत्। अकर्तव्यशतं कृत्वा श्राद्धं कुर्याद्विचक्षणः २७२। तच्च कर्तव्यतामेति स्वयमुक्तं विरिंचिना। शृणु पुत्र पुरावृत्तं बहूनां च वदाम्यहम् २७३। गुरोर्गोहननं कृत्वा ददुः श्राद्धं ययुर्दिवम्। तेषां च कीर्त्तनादेव श्राद्धं भवति चाक्षयम् २७४। वसिष्ठस्य मुनेः शिष्या ब्राह्मणास्सप्त सुव्रताः। पितृश्राद्धे समायाते होमधेनुं गुरोः प्रियाम् २७५। प्रार्थयित्वा गृहं नीत्वा सप्तभिर्भ्रातृभिर्मुदा। गव्यार्थं पितृयज्ञे तां धेनुं हत्वा विमृश्य च २७६। ददुर्मांसं च विप्रे च शेषं विप्रांस्त्वभोजयन्। समाप्य पितृकर्माणि वत्सं संगृह्यते द्विजाः २७७। गुरौ समर्पयामासुर्धेनुर्व्याघ्रेण भक्षिता। ततस्तपोर्बलादेव ज्ञात्वा तेषां च कारणम् २७८। स शशाप ततः शिष्यांश्चाडालाश्च भविष्यथ। वेपमानास्ततो विप्राः कृतांजलिपुटाः स्थिताः २७९। धेनोर्मांसंप्रदातारः पितृकृत्ये सदानघ। अकर्तव्यसहस्राणि महांति पातकानि च २८०। कुर्वंतः पितृकार्येषु पापात्पूता दिवं गताः। श्रुतं बहुविधं नाथ मुखात्ते च पुरातनम् २८१। क्षंतुमर्हसि धर्मज्ञ शापस्यांतो विधीयताम्। वसिष्ठ उवाच-। शापो वोथ यथा पाप्मा न तु धर्मविचारणात् २८२। चांडालादौ समुत्पन्नाः पुरावृत्तं स्मरिष्यथ। न च वो ज्ञानलोपश्च स्मृतिशास्त्रमनष्टकम् २८३। पापयोनिं समुत्तीर्य पश्चान्मोक्षं गमिष्यथ। ततः प्राणान्परित्यज्य गुरुशापात्तु ते द्विजाः २८४। जाताश्चांडालयोनौ तु सर्वे ज्ञानसमन्विताः। स्तन्यं तैस्तु न पीतं वै स्मरद्भिः पूर्वजन्म तत् २८५। मृता जाता मृगाः सर्वे चक्रवाकाः पुनर्वने। हंसास्तु मानसे तीर्थे शुक्ला जाताः पुनर्द्विजाः २८६। मुमूर्षवो महाभागा मृतास्ते खेदकारणात्। तस्मिन्काले महाराजो धर्मकेतुरिति स्मृतः २८७। ययौ स्नातुं ततस्तीर्थं सदारः सपरिच्छदः। ततो हंसास्त्रयो मोहाद्राज्यं भोग्यं तु योषितः २८८। भक्ष्याणि चिंतयंतश्च लोकांतरमयुस्तदा। ज्ञात्वा वेदं च वेदांगं मोक्षं यास्यामहे वयम् २८९। चिंतयंतो गता अन्ये ततो लोकांतरं प्रति। अथ त्रयो नृपा जाताश्चत्वारो विप्रसत्तमाः २९०। कुरुक्षेत्रे ततो वेदान्वेदांगानि समंततः। तपोबलाद्विदंति स्म वार्तां चामुत्र चेह च २९१। त्रयो राजकुले जाता राजानो मदमोहिताः। ज्ञानलोपात्परं लोकं न जानंति हिताहितम् २९२। ते च विप्राश्च संदेहादाहूय चेटकं स्वकम्। राज्ञो गच्छ स्वकार्पण्यात्पत्रं देहि च संभ्रमात् २९३। सप्त व्याधा दशार्णेषु मृगाः कालंजरे गिरौ। चक्रवाकाः शरद्वीपे हंसाः सरसि मानसे २९४। तेपि जाताः कुरुक्षेत्रे ब्राह्मणा वेदपारगाः। प्रस्थिता दूतमध्वानं यूयं किमवसीदथ २९५। गृहीत्वा चेटको लेखं राज्ञस्तु समदर्शयत्। दृष्ट्वा लेखं तु राजानो राज्यं त्यक्त्वा ययुर्द्विजान् २९६। श्रुत्वा वाक्यं ततस्तेषां गतास्ते च तपोधनाः। अचिरेणैव कालेन मोक्षं याताश्च तैस्सह २९७। य इदं शृणुयाच्छ्राद्धे सप्तव्याधादिकं द्विज। अक्षयं चान्नपानं च पितॄणामुपतिष्ठति २९८। द्विज उवाच-। वित्तहीनस्य विप्रस्य पितृकार्यं कथं भवेत्। तपस्विनो वनस्थस्य गृहस्थस्य च केशव २९९। भगवानुवाच-। तृणकाष्ठार्जनं कृत्वा प्रार्थयित्वा वराटकम्। करोति पितृकार्याणि ततो लक्षगुणं भवेत् ३०० 1.50.300। अकर्तव्यं शतं कृत्वा पितृश्राद्धं करोति यः। सर्वपापक्षयस्तस्य स्वर्गं याति च मानवः ३०१। सर्वाभावे पितृतिथौ गोभ्यो घासं ददाति यः। फलं च पिंडदानस्य संप्राप्नोत्यधिकं नरः ३०२। पुरा वैराटविषये रुरोदातीव दीनकः। पितृतिथौ स्वयं प्राप्ते सर्वाभावाच्च रोदिति ३०३। रुदित्वा सुचिरं सोपि पप्रच्छ कोविदं द्विजं। ब्रह्मन्पितृतिथावद्य किंस्वित्कृत्वा हितं भवेत् ३०४। वराटकश्च मे नास्ति धनं ब्रह्मविदांवर। उपदेशं च मे देहि येन धर्मे स्थितो ह्यहम् ३०५। द्विज उवाच-। गच्छ शीघ्रं वने तात मुहूर्ते कुतपेऽधुना। घासं पितरमुद्दिश्य गवे देहीति सत्वरम् ३०६। ततस्तस्योपदेशेन गृहीत्वा घासपूलकम्। गवे दत्वा यथाहृष्टः पुष्ट्यर्थं पितुरेव च ३०७। एतत्पुण्यप्रसादेन गतोसौ सुरमंदिरम्। स्वर्गं च सुचिरं भुक्त्वा उत्पन्नो धनिनां कुले ३०८। धनवान्स पुरा पुण्यात्पितृयज्ञस्य कारणात्। स ददाति पितुः पिंडं सर्वस्वेन धनेन च ३०९। तत्रैकजन्मनोभ्यासाद्गतोसौ विष्णुमंदिरम्। भुक्त्वानन्तसुखं तत्र सार्वभौमोभवन्नृपः ३१०। पितृयज्ञात्परो यस्माद्धर्मो नास्ति कथंचन। तस्मात्सर्वप्रयत्नेन शक्त्या कुर्यादमत्सरः ३११। यः पठेद्धर्मसंतानं जनानामग्रतो नरः। विष्णुपद्या जले स्नानं प्रति लोके च लभ्यते ३१२। जन्मजन्मकृतो येन महापातकसंचयः। तत्सर्वं प्रलयं याति सकृदुच्चरिते श्रुते ३१३।
bhīṣma uvāca-| yatpuṇyamadhikaṃ loke sarvadā sarvasaṃmatam| tadvadasvecchayā vipra yatkṛtaṃ pūrvapūrvakaiḥ1| pulastya uvāca-| ekadā tu dvijāḥ sarve vyāsaśiṣyāssahādarāt| vyāsaṃ praṇamya papracchu dharmaṃ māṃ ca yathā bhavān2| dvijā ūcuḥ-| puṇyātpuṇyatamaṃ loke sarvadharmeṣu cottamam| kiṃ kṛtvā mānavā svargaṃ bhuṃjate cākṣayaṃ vada3| labhyaṃ cākaṣṭakaṃ śuddhaṃ varṇānāṃ martyavāsinām| gurūṇāṃ ca laghūnāṃ ca sādhyamekaṃ kratuṃ vada4| yadyatkṛtvā ca devānāṃ pūjyo nāke bhavennaraḥ| tattadvada ca no brahmanprasādī bhava dharmataḥ5| vyāsa uvāca-| paṃcākhyānaṃ vadiṣyāmi śṛṇudhvaṃ tatra pūrvataḥ| paṃcānāmekakaṃ kṛtvā viṃdenmokṣaṃ divaṃ yaśaḥ6| pitrorarcā'tha patyuśca sāmyaṃ sarvajaneṣu ca| mitrādroho viṣṇubhaktirete paṃca mahāmakhāḥ7| prākpitrorarcayā viprā yaddharmaṃ sādhayennaraḥ| na tatkratuśataireva tīrthayātrādibhirbhuvi8| pitā dharmaḥ pitā svargaḥ pitā hi paramaṃ tapaḥ| pitari prītimāpanne prīyaṃte sarvadevatāḥ9| pitaro yasya tṛpyaṃti sevayā ca guṇena ca| tasya bhāgīrathī snānamahanyahani vartate10| sarvatīrthamayī mātā sarvadevamayaḥ pitā| mātaraṃ pitaraṃ caiva yastu kuryātpradakṣiṇam11| pradakṣiṇīkṛtā tena saptadvīpā vasuṃdharā| jānunī ca karau yasya pitroḥ praṇamataḥ śiraḥ12| nipataṃti pṛthivyāṃ ca sokṣayaṃ labhate divaṃ| tayoścaraṇayoryāvadrajaścihnāni mastake13| pratīke ca vilagnāni tāvatpūtaḥ sutastayoḥ| pādāraviṃdasalilaṃ yaḥ pitroḥ pibate sutaḥ14| tasya pāpakṣayaṃ yāti janmakoṭiśatārjitaṃ| dhanyosau mānavo loke pūtosau sarvakalmaṣāt15| vināyakatvamāpnoti janmanaikena mānavaḥ| pitarau laṃghayedyastu vacobhiḥ puruṣādhamaḥ16| niraye ca vasettāvadyāvadābhūtasaṃplavaṃ| pitroranarcanaṃ kṛtvā bhuṃkte yastu sutādhamaḥ17| krimikūpetha narake kalpāṃtamupatiṣṭhati| rogiṇaṃ cāpi vṛddhaṃ ca pitaraṃ vṛttikarśitam18| vikalaṃ netrakarṇābhyāṃ tyaktvā gacchecca rauravam| aṃtyajātiṣu mleccheṣu cāṃḍāleṣvapi jāyate19| pitrorapoṣaṇaṃ kṛtvā sarvapuṇyakṣayo bhavet| nārādhya pitarau putrastīrthadevānbhajannapi20| tayorna phalamāpnoti kīṭavadramate mahīm| kathayāmi purāvṛttaṃ viprāḥ śṛṇuta yatnataḥ21| yaṃ śrutvā na punarmohaṃ prayāsyatha punarbhuvi| purāsīcca dvijaḥ kaścinnarottama iti smṛtaḥ22| svapitarāvanādṛtya gatosau tīrthasevayā| tataḥ sarvāṇi tīrthāni gacchato brāhmaṇasya ca23| ākāśe snānacelāni praśuṣyaṃti dine dine| ahaṃkāro'viśattasya mānase brāhmaṇasya ca24| matsamo nāsti vai kaścitpuṇyakarmā mahāyaśāḥ| ityukte cānane tasya ahadacca bakastadā25| krodhāccaiveritastasya sa śaśāpa dvijo bakam| papāta ca bakaḥ pṛthvyāṃ sa bhasmībhūtavigrahaḥ26| bhīrdvijeṃdraṃ mahāmohaḥ prāviśaccāṃtakarmaṇi| tataḥ pāpācca viprasya celaṃ khaṃ ca na gacchati27| viṣādamagamatsadyastataḥ khaṃ tamuvāca ha| gaccha bāḍava cāṃḍālaṃ mūkaṃ paramadhārmikam28| tatra dharmaṃ ca jānīṣe kṣemaṃ te tadvaco bhavet| khācca tadvacanaṃ śrutvā gatosau mūkamaṃdiram29| śuśrūṣaṃtaṃ ca pitarau sarvāraṃbhāndadarśa saḥ| dadataṃ śītakāle ca samyaguṣṇaṃ jalaṃ tayoḥ30| tailatāpanatāṃbūlaṃ tathā tūlavatīṃ paṭīm| nityāśanaṃ ca miṣṭānnaṃ dugdhakhaṃḍaṃ tathaiva ca31| dāpayaṃtaṃ vasaṃte ca madhumālāṃ sugaṃdhikāṃ| anyāni yāni bhogyāni kṛtyāni vividhāni ca32| uṣṇe cāvījayatsopi nityaṃ ca pitarāvapi| tatastayoḥ pracaryāṃ ca kṛtvā bhuṃktetha sarvadā33| śramasya vāraṇaṃ kuryātsaṃtāpasya tathaiva ca| ebhiḥ puṇyaiḥ sthito viṣṇustasya gehodare ciram34| aṃtarikṣe ca krīḍaṃtamādhārastaṃbhavarjite| tasyāpi bhavane nityaṃ sthitaṃ tribhuvaneśvaraṃ35| viprarūpadharaṃ kāṃtaṃ nānyairbhūtaṃ ca satparam| tejomayaṃ mahāsatvaṃ śobhayaṃtaṃ ca maṃdiraṃ36| dṛṣṭvā vismayamāpanno vipraḥ provāca mūkakam| vipra uvāca-| āsannaṃ ca mamāgaccha tvayaivecchāmi śāśvataṃ37| hitaṃ me sarvalokānāṃ tatvato vaktumarhasi| mūka uvāca-| pitrorarcāṃ karomyadya kathamāyāmi teṃtikaṃ38| arcayitvā tu pitarau kṛtyaṃ te karavāṇi vai| tiṣṭha me dvāradeśe ca ātithyaṃ te karomyaham39| ityukte caiva cāṃḍāle cukopa brāhmaṇastadā| brāhmaṇaṃ māṃ parityajya kiṃ kāryamadhikaṃ tava40| mūka uvāca-| kiṃ kupyasi vṛthā vipra na bakohaṃ tavādhunā| kopassiddhyati te tāvadbakenānyatra kiṃcana41| gagane snānaśāṭī te na śuṣyati na tiṣṭhati| vacanaṃ khāttataḥ śrutvā madgṛhaṃ cāgato bhavān42| tiṣṭha tiṣṭha vadiṣyāmi nocedgaccha pativratāṃ| tāṃ ca dṛṣṭvā dvijaśreṣṭha dayitaṃ te phaliṣyati43| tatastasyagṛhādviṣṇurdvijarūpadharo vibhuḥ| vinissṛtya dvijaṃ prāha gehaṃ tasyāḥ prayāmyahaṃ44| sa vimṛśya dvijaśreṣṭhastena sārdhaṃ cacāla ha| gacchaṃtaṃ tamuvācedaṃ hariṃ vipreti vismitaḥ45| kirthaṃ ca tvayā vipra cāṃḍālasya gṛhodare| sadā saṃsthīyate tāta yoṣājanavṛte mudā46| hariruvāca-| idānīṃ mānasaṃ śuddhaṃ na bhūtaṃ bhavato dhruvam| pativratādikaṃ dṛṣṭvā paścājjñāsyasi māṃ kila47| vipra uvāca-| pativratā ca kā tāta kiṃ vā tasyāśśrutaṃ mahat| yenāhaṃ tatra gacchāmi kāraṇaṃ vada me dvija48| hariruvāca-| nadīnāṃ jāhnavī śreṣṭhā pramadānāṃ pativratā| manuṣyāṇāṃ prajāpālo devānāṃ ca janārdanaḥ49| pativratā ca yā nāri patyurnityaṃ hite ratā| kuladvayasya puruṣānuddharetsā śataṃ śataṃ50 1.50.50| svargaṃ bhunakti tāvacca yāvadābhūtasaṃplavaṃ| svargādbhraṣṭo bhavedvāsyāḥ sārvabhaumo nṛpaḥ patiḥ 51| asyaiva mahiṣī bhūtvā sukhaṃ viṃdedanaṃtaraṃ| punaḥ punaḥ svargarājyaṃ tasya tasyā na saṃśayaḥ 52| evaṃ janmaśataṃ prāpya aṃte mokṣo bhaveddhruvam| vipra uvāca-| pativratā bhavetkāvā tasyāḥ kiṃ vā ca lakṣaṇaṃ 53| brūhi me dvijaśārdūla yathā jānāmi tattvataḥ| hariruvāca-| putrācchataguṇaṃ snehādrājānaṃ ca bhayādatha 54| ārādhayetpatiṃ śauriṃ yā paśyetsā pativratā| kārye dāsī ratau veśyā bhojane jananīsamā 55| vipatsu maṃtriṇī bhartuḥ sā ca bhāryā pativratā| bharturājñāṃ na laṃghedyā mano vākkāyakarmabhiḥ 56| bhukte patyau sadā cātti sā ca bhāryā pativratā| yasyāṃ yasyāṃtu śayyāyāṃ patiḥ svapiti yatnataḥ 57| tatra tatra ca sābharturarcāṃ karoti nityaśaḥ| naiva matsaramāyāti na kārpaṇyaṃ na māninī 58| māne'māne samānaṃ ca yā paśyetsā pativratā| suveṣaṃ yā naraṃ dṛṣṭvā bhrātaraṃ pitaraṃ sutaṃ 59| manyate ca paraṃ sādhvī sā ca bhāryā pativratā| tāṃ gaccha dvijaśārdūla vadakāmaṃ yathā tava 60| tasya patnyo'ṣṭa tiṣṭhaṃti tanmadhye varavarṇinī| rūpayauvanasaṃpannā dayāyuktā yaśasvinī 61| śubhā nāmeti vikhyātā gatvā tāṃ pṛccha te hitaṃ| evamuktvā tu bhagavāṃstatraivāṃtaradhīyata 62| tasyaivādṛśyatāṃ dṛṣṭvā vismitobhūddvijastadā| sa ca sādhvīgṛhaṃ gatvā papracchātha pativratāṃ 63| atithervacanaṃśrutvāgṛhānniḥsṛtyasaṃbhramāt| dṛṣṭvā dvijaṃ satī tatra dvāradeśe sthitābhavat 64| tāṃ ca dṛṣṭvā dvijaśreṣṭha uvāca vacanaṃ mudā| priyaṃ mamahitaṃ brūhi yathādṛṣṭaṃ tvameva hi 65| pativratovāca-| sāṃprataṃ patyurarcāsti na cāsmākaṃ svataṃtratā| paścātkāryaṃ kariṣyāmi gṛhāṇātithyamadya vai 66| vipra uvāca-| mama dehe kṣudhā nāsti pipāsādya na ca śramaḥ| abhīṣṭaṃ vada kalyāṇi nocecchāpaṃ dadāmi te 67| tamuvāca tadā sāpi na bakohaṃ dvijottama| gaccha dharmatulādhāraṃ pṛccha taṃ te hitaṃ dvija 68| ityuktvā sā mahābhāgā prayayau ca gṛhodaram| tatrāpaśyaddvijo vipraṃ yathā cāṃḍālaveśmani 69| vimṛśya vismayāpannastena sārdhaṃ yayau dvijaḥ| tiṣṭhaṃtaṃ ca dvijaṃ taṃ ca sopaśyaddhṛṣṭamānasam 70| sa covāca mudā vipraṃ dṛṣṭvā taṃ tāṃ satīṃ ca saḥ| deśāṃtare ca yadvṛttaṃ tayā ca kathitaṃ kila 71| kathaṃ jānāti madvṛttaṃ cāṃḍālopi pativratā| ato me vismayastāta kimāścaryaṃ paraṃ mahat 72| hariuvāca-| jñāyate kāraṇaṃ tāta sarveṣāṃ bhūtabhāvanaiḥ| atipuṇyātsadācārādyatastvaṃ vismayaṃ gataḥ 73| kimuktaśca tayā tvaṃ ca vada tatsāṃprataṃ mune| vipra uvāca-| praṣṭuṃ dharmatulādhāraṃ sā ca māṃ samupādiśat 74| hariruvāca-| āgaccha muniśārdūla ahaṃ gacchāmi taṃ prati| gacchaṃtaṃ ca hariṃ prāha tulādhāraḥ kva tiṣṭhati 75| hariruvāca-| janānāṃ nikaro yatra bahudravyasuvikraye| vikrīṇāti ca krīṇāti tulādhārastatastataḥ 76| jano yavānrasaṃ snehaṃ kūṭamannasya saṃcayaṃ| sarvaṃ tasya mukhādeva gṛhṇāti ca dadātyapi 77| satyaṃ tyaktvānṛtaṃ kiṃcitprāṇāṃte samupasthite| noktaṃ naravaraśreṣṭhastenadharmatulādharaḥ 78| ityukte tu tamadrākṣīdvikrīṇaṃtaṃ rasānbahūn| malapaṃkadharaṃ martyaṃ daṃtakuḍmalapaṃkilam 79| tatra vastudhanotthāṃ ca bhāṣaṃtaṃ vividhāṃ giram| vṛtaṃ bahuvidhairmartyaiḥ strībhiḥ puṃbhiśca sarvataḥ 80| kathaṃ kathamiti prāha sa taṃ madhurayā girā| dharmasya me samuddeśaṃ vada prāptoṃ'tikaṃ hi te 81| tulādhāra uvāca-| yāvajjanāḥ pratiṣṭhaṃti mamaiva sannidhau dvija| tāvanme svasthatā nāsti yāvacca rātriyāmakaḥ 82| taccopadeśamādāya gaccha dharmākaraṃ prati| bakasya maraṇe doṣaṃ khe ca vastrāviśoṣaṇam 83| sarvaṃ tatra ca jānīṣe sajjanādrohakaṃ vraja| tatra tasyopadeśena tava kāmaḥ phaliṣyati 84| ityuktvā tulādhāraḥ karoti krayavikrayau| tathā tāta gamiṣyāmi sajjanādrohakaṃ prati 85| tulādhārasamuddeśānna jānāmi tadālayam| hariruvāca-| ehyāgaccha gamiṣyāmi tvayā sārddhaṃ ca tadgṛham 86| atha vartmani gacchaṃtamuvāca brāhmaṇo hariṃ| vipra uvāca-| tulādhāre ca na snānaṃ na devapitṛtarpaṇam 87| maladigdhaṃ ca gātraṃ tu sarvaṃ celamalakṣaṇam| kathaṃ jānāti madvṛttaṃ deśāṃtarasamudbhavam 88| ato me vismayastāta sarvaṃ tvaṃ vada kāraṇam| hariruvāca-| satyena samabhāvena jitaṃ tena jagattrayam 89| tenātṛpyaṃta pitaro devā munigaṇaiḥ saha| bhūtabhavya pravṛttaṃ ca tena jānāti dhārmikaḥ 90| nāsti satyātparo dharmo nānṛtātpātakaṃ param| viśeṣe samabhāvasya puruṣasyānaghasya ca 91| arau mitrepyudāsīne mano yasya samaṃ vrajet| sarvapāpakṣayastasya viṣṇusāyujyatāṃ vrajet 92| evaṃ yo vartate nityaṃ kulakoṭiṃ samuddharet| satyaṃ damaḥ śamaścaiva dhairyaṃ sthairyamalobhatā 93| anāścaryamanālasyaṃ tasminsarvaṃ pratiṣṭhitam| tena vai devalokasya naralokasya sarvaśaḥ 94| vṛttaṃ jānāti dharmajñastasyadehe sthito hariḥ| loke tasya samo nāsti samaḥ satyārjaveṣu ca 95| sa ca dharmamayaḥ sākṣāttenaiva dhāritaṃ jagat| dvija uvāca-| jñātaṃ me tvatprasādācca tulādhārasya kāraṇam 96| adrohakasya yadvṛttaṃ tadbrūhi tvaṃ yadīcchasi| hariruvāca-| puraiva rājaputrasya kulastrīnavayauvanā 97| patnīva kāmadevasya śacīva vāsavasya ca| tasya prāṇasamā bhāryā sundarī nāma sundarī 98| akasmātpārthivasyaiva kārye gantuṃ samudyataḥ| manasālocitaṃ tena prāṇebhyopi garīyasīm 99| kasminsthāne sthāpayāmi yato rakṣā bhaveddhruvam| ityālocyaiva sahasā tvāgatosya gṛhaṃ prati 100 1.50.100| uktaṃ ca tādṛśaṃ vākyaṃ śrutvā sa vismayaṃgataḥ| na tātaste na ca bhrātā na cāhaṃ tava bāndhavaḥ 101| pitṛmātṛkulasyaiva tasyā na hi suhṛjjanaḥ| kathaṃ ca madgṛhe tāta sthityā svastho bhaviṣyasi 102| etasminnantare tena coktaṃ vākyaṃ yathocitam| loke tvatsadṛśo nāsti dharmajño vijitendriyaḥ 103| sa cāha taṃ ca sarvajñaṃ vaktuṃ nārhasi dūṣaṇam| trailokyamohinīṃ bhāryāṃ kaḥ pumānrakṣituṃ kṣamaḥ 104| rājaputra uvāca-| dharaṇyāṃ parivijñāya tvāgatohaṃ tavāntikam| eṣā tiṣṭhatu te'gāre vrajāmi nijamandiram105| ityukte sa punaḥ prāha nagare'sminpraśobhane| bahukāmuka saṃpūrṇe kathaṃ rakṣā bhavetstriyāḥ106| sa covāca punastaṃ ca kuru rakṣāṃ vrajāmyaham| gṛhasthassaṅkaṭādāha dharmasya rājaputrakam107| karomyanucitaṃ kāryaṃ svadāsyamucitaṃ hitam| sadā caivedṛśī bhāryā sthātavyā madgṛhe pitaḥ108| arakṣārakṣaṇe deva vadābhīṣṭaṃ kuru priyam| mama talpe mayā sārdhaṃ śayānaṃ bhāryayā saha109| manyase daivataṃ svaṃ cettiṣṭhennocettu gacchatu| kṣaṇaṃ vimṛśya taṃ prāha rājaputraḥ punastadā110| bāḍhametadvacastāta yathābhīṣṭaṃ tathā kuru| tato bhāryāṃ jagādātha asya vākyācchivāśivam111| kartavyaṃ ca na te doṣa ājñayā mama suṃdari| etaduktvā gataḥ sopi bhūpateḥ śāsanātpituḥ112| anaṃtaraṃ kṣapāyāṃ ca yaduktaṃ ca tathākṛtam| yoṣitormadhyagaḥ sopi nityaṃ svapiti dhārmikaḥ113| dharmānna calate sopi svabhāryāparabhāryayoḥ| saṃsparśātsvastriyaścāsya kāmābhilaṣitaṃ manaḥ114| tasyāḥ saṃsargataścaiva duhitaiva pramanyate| stanau tasyāstu pṛṣṭhe ca lagantau ca punaḥpunaḥ115| bālakasyeva putrasya stanau mātuḥ samanyate| tasyā aṃgāni cāṃgeṣu lagaṃti ca punaḥpunaḥ116| tato mātussutasyeva somanyata dine dine| tasya yoṣāsusaṃsargo nivṛttastvabhavattataḥ117| evaṃ saṃvatsarasyārddhe tatpatiścāgataḥ puraṃ| apṛcchattaṃ ca lokeṣu tasyā vṛttamathoditam118| kecidbhadraṃ bodhayanto yuvānopi suvismitāḥ| kecidāhustvayā dattā tayā sārddhaṃ svapityasau119| strīpuṃsorekasaṃsargātśāṃtatā tu kathaṃ bhavet| tasyāṃ yasyābhilāṣosti na pṛṣṭassa vadedyuvā120| lokānāṃ kuśrutirvārtā tena puṇyabalācchrutā| janāpavādamokṣārthaṃ buddhistasyābhavacchubhā121| dārūṇi svayamāhṛtyājijvalatsa mahānalam| etasminnaṃtare tāta rājaputraḥ pratāpavān122| āgamattadgṛhaṃ sadyaḥ sopaśyattaṃ ca yoṣitam| protphullavadanāṃ nārīṃ praviṣādagataṃ naraṃ123| anayormānasaṃ jñātvā rājaputrovadadvacaḥ| kiṃ na saṃbhāṣase māṃ ca mitrakaṃ ciramāgatam124| abravītsopi dharmātmā rājaputramanaṣṭadhīḥ| yatkṛtaṃ duṣkaraṃ karma mayā tvaddhitakāraṇāt125| sarvaṃ vyarthamahaṃ manye janānāṃ ca pravādataḥ| adya vahnimahaṃ yāsye prapaśyaṃtu narāssurāḥ126| ityuktvā sa mahābhāgaḥ praviveśa hutāśanam| viśatastasya vahnau na kusumaṃ cikurālaye127| nāṃgamasyānalodhākṣīnna ca vastraṃ na kuṃtalam| khe ca devā mudā sarvesādhusādhviti cābruvan128| apatanpuṣpavarṣāṇi tasya mūrdhni samaṃtataḥ| yairyaiśca duṣkṛtaṃ vākyaṃ gaditaṃ tāvubhau prati129| teṣāṃ mukhe prajāyaṃte kuṣṭhāni vividhāni ca| tatrāgatya ca devāśca vahnerākṛṣyataṃ mudā130| apūjayansupuṣpaiśca munayo vismayaṃ gatāḥ| sarvairmunivarairevaṃ manuṣyairvividhaistadā131| arcyate tu mahātejāḥ sa ca sarvānapūjayat| sajjanādrohakaṃ nāma kṛtaṃ devāsurairnṛbhiḥ132| tasya pādarajaḥ pūtā sasyapūrṇā dharābhavat| surāścāhuśca taṃ tatra bhāryā te saṃpragṛhyatām133| etasya sadṛśo loke na bhūto na bhaviṣyati| nāstīti sāṃprataṃ pṛthvyāṃ kāmalobhājitaḥ pumān134| devāsuramanuṣyāṇāṃ rakṣasāṃ mṛgapakṣiṇām| kīṭādīnāṃ ca sarveṣāṃ kāma eṣa sudurjayaḥ135| kāmāllobhāttathākrodhānnityaṃ sattveṣu jāyate| saṃsārabaṃdhakaḥ kāmo hyakāmo na kvacidbhavet136| anenaiva jitaṃ sarvaṃ bhuvanāni caturdaśa| amuṣya hṛdaye nityaṃ vāsudevo mudāsthitaḥ137| evaṃ spṛṣṭvātha dṛṣṭvā taṃ manuṣyāḥ sarvakalmaṣāt| pūyaṃte hyanaghāścaiva labhaṃte cākṣayāṃ divam138| evamuktvā gatā devā vimānaiśca divaṃ mudā| manuṣyāḥ prayayustuṣṭā daṃpatī svagṛhaṃ tathā139| divyaṃ cakṣustadā tasya cāsīddevānsa paśyati| trailokyasya ca vārttāṃ ca jānāti līlayā bhṛśam140| tatastasya ca vīthyāṃ ca dṛṣṭastena sahaiva saḥ| sa papraccha mudā taṃ ca dharmoddeśaṃ hitaṃ vada141| sajjanādroha uvāca-| gaccha bāḍava dharmajña vaiṣṇavaṃ puruṣottamam| taṃ ca dṛṣṭvā tvabhīṣṭaṃ te sāṃprataṃ ca phaliṣyati142| bakasya nidhanaṃ yadvā vastrasyāśoṣaṇaṃ tathā| jānīṣe cāparo yaśca kāmaste'sti hṛdisthitaḥ143| etacchrutvā tu vacanamāgato vaiṣṇavaṃ prati| viṣṇurūpadvijenaiva sārddhaṃ tena mudā yayau144| apaśyatpuruṣaṃ śuddhaṃ jvalaṃtaṃ ca puraḥsthitam| sarvalakṣaṇasaṃpūrṇaṃ dīpyamānaṃ svatejasā145| abravītsa ca dharmātmā dhyānasthaṃ ca hareḥ priyam| vadano yadyadvṛttaṃ vai dūrāttvāṃ cāgato hyaham146| vaiṣṇava uvāca-| prasannaste suraśreṣṭho dānavārīśvaraḥ sadā| dṛṣṭvā tvāṃ ca mano'smākaṃ hṛṣyatīvādhunā dvija147| kalyāṇaṃ cātulaṃ tedya phaliṣyati manorathaḥ| suravartmani te nityaṃ celaṃ śuṣyati nānyathā148| dṛṣṭvā devaṃ suraśreṣṭhaṃ mama gehe hariṃ sthitam| ityukte vaiṣṇavenātha sa tu taṃ punabravīt149| kvāsau viṣṇuḥ sthito nityaṃ darśayādya prasādataḥ| vaiṣṇava uvāca-| asmindevagṛhe ramye praviśya parameśvaram150 1.50.150| taṃ dṛṣṭvā kilbiṣāddhorānmucyase janmabaṃdhānat| tasya tadvacanaṃ śrutvā praviśya sadanaṃ prati151| apaśyattaṃ dvijaṃ viṣṇuṃ tiṣṭhaṃtaṃ padmatalpake| śirasaiva pravaṃdyātha jagrāha caraṇau mudā152| prasādī bhava deveśa na jñātastvaṃ purā mayā| ihāmutra ca deveśa tavāhaṃ kiṃkaraḥ prabho153| anugrahaśca me dṛṣṭo bhavato madhusūdana| rūpaṃ te draṣṭumicchāmi yadi cāsti kṛpā mayi154| viṣṇuruvāca-| asti me tvayi bhūdeva priyatvaṃ ca sadaiva hi| snehātpuṇyavatāmeva darśanaṃ kāritaṃ mayā155| darśanātsparśanāddhyānātkīrtanādbhāṣaṇāttathā| sakṛtpuṇyavatāmeva svargaṃ cākṣayamaśnute156| nityameva tu saṃsargātsarvapāpakṣayo bhavet| bhuktvā sukhamanaṃta ca maddehe pravilīyate157| snātvā ca puṇyatīrtheṣu dṛṣṭvā māṃ caiva sarvataḥ| dṛṣṭvā puṇyavatāṃ deśānmama dehe vilīyate158| kathayitvā kathāṃ puṇyāṃ lokānāmagrataḥ sadā| sa caiva naraśārdūla maddehe pravilīyate159| upoṣya vāsaresmākaṃ śrutvā maccaritaṃ dhruvam| rātrau jāgaraṇaṃ kṛtvā maddehe pravilīyate160| atyaṃtaghoṣaṇo nṛtyagītavādyādikaissadā| nāmasmarandvijaśreṣṭha maddehe pravilīyate161| madbhaktastīrthabhūtaśca tvameva bakamāraṇāt| yatpāpaṃ tasya mokṣāya sakhe sthitvā uvāca ha162| gaccha mūkaṃ mahātmānaṃ tīrthaṃ puṇyavatāṃ varam| mūkasya darśanāttāta sarve dṛṣṭā mahājanāḥ163| teṣāṃ ca darśanādeva tathā saṃbhāṣaṇānmama| mamasaṃparkabhāvācca madgṛhaṃ cāgato bhavān164| janmakoṭisahasrebhyo yasya pāpakṣayo bhavet| sa māṃ paśyati dharmajño yathā tena prasannatā165| mamaivānugrahādvatsaahaṃdṛṣṭastvayānagha| tasmādvaraṃ gṛhāṇa tvaṃ yatte manasi vartate166| vipra uvāca-| asmākaṃ sarvathā nātha mānasaṃ tvayi tiṣṭhatu| tvadṛte sarvalokeśa kadācinna tu rocatām167| mādhava uvāca-| yasmādetādṛśī buddhiḥ sphurate te sadānagha| tasmānmatsadṛśānbhogānmadgehe saṃpralapsyase168| kiṃtu te pitarau pūjāmāpnuto na tvayānagha| pūjayitvā tu pitarau paścādyāsyasi mattanum169| tayorniśśvāsavātena manyunā ca bhṛśaṃ punaḥ| tapaḥ kṣarati te nityaṃ tasmātpūjaya tau dvija170| manyurnipatate yasminputre pitrośca nityaśaḥ| tannirayaṃ nābādhehaṃ na dhātā na ca śaṃkaraḥ171| tasmāttvaṃ pitarau gaccha kuru pūjāṃ prayatnataḥ| tatastvaṃ hitayoreva prasādānmatpadaṃ vraja172| ityukte tu dvijaśreṣṭhaḥ punarāha jagadgurum| prasanno yadi me nātha rūpaṃ svaṃ darśayācyuta173| tato dvijapraṇayataḥ prasannahṛdayo vaśī| rūpaṃ svaṃ darśayāmāsa brahmaṇyo brahmakarmaṇe174| śaṃkhacakragadāpadmadhāraṇaṃ puruṣottamam| kāraṇaṃ sarvalokasya tejasā pūrayajjagat175| praṇamya daṃḍavadvipra uvāca punaracyutam| adya me saphalaṃ janma adya me cakṣuṣī śive176| adya me ca karau ślāghyau dhanyohaṃ jagadīśvara| adya me puruṣā yāṃti brahmalokaṃ sanātanam177| naṃdaṃti bāṃdhavā medya tvatprasādājjanārdana| idānīṃ ca prasiddhā me sarve caiva manorathāḥ178| kiṃtu me vismayo nātha mūkādi jñānino bhṛśam| kathaṃ jānaṃti madvṛttaṃ deśāṃtaramupasthitam179| tasya gehodarākāśe sthito viprotiśobhanaḥ| tathā pativratā gehe tulādhāraśirasyapi180| tathā mitrādrohakasya tvaṃ ca vaiṣṇavamaṃdire| anugrahācca me vipra tattvato vaktumarhasi181| śrībhagavānuvāca-| pitrorbhaktaḥ sadā mūkaḥ pativratā śubhā ca sā| satyavādī tulādhāraḥ samaḥ sarvajaneṣu ca182| lobhakāmajidadroho madbhakto vaiṣṇavaḥ smṛtaḥ| saṃprītohaṃ guṇaireṣāṃ tiṣṭhāmyāvasathe mudā183| bhāratīkamalābhyāṃ ca sahito dvijasattama| vipra uvāca-| mahāpātakisaṃsargānnarāścaivātipātakāḥ184| iti jalpaṃti dharmajñāḥ smṛtiśāstreṣu sarvadā| purāṇāgamavedeṣu kathaṃ tvaṃ tiṣṭhase gṛhe185| śrībhagavānuvāca-| kalyāṇānāṃ ca sarveṣāṃ karttā mūko jagattraye| vṛttastho yopi cāṇḍālastaṃ devā brāhmaṇaṃ viduḥ186| mūkasya sadṛśo nāsti lokeṣu puṇyakarmataḥ| pitrorbhaktipare nityaṃ jitaṃ tena jagattrayam187| tayorbhaktyā tvahaṃ tuṣṭaḥ sarvadevagaṇaiḥ saha| tiṣṭhāmi dvijarūpeṇa tasya gehodare ca khe188| tathā pativratā gehe tulādhārasya maṃdire| adrohakasya bhavane vaiṣṇavasya ca veśmani189| sadā tiṣṭhāmi dharmajña muhūrtaṃ na tyajāmyaham| tena paśyaṃti māṃ nityaṃ ye tvanye pāpakṛjjanāḥ190| puṇyatvācca tvayā dṛṣṭo mamānugrahakāraṇāt| pitrorbhaktiparaḥ śuddhaścāṃḍālo devatāṃ gataḥ191| tasmāttena saha prītyā tiṣṭhāmi tasya maṃdire| punaḥ punaḥ kathālāpaṃ karomi dvijanaṃdana912| tasya vai mānase nityaṃ varte'hatabhāvanaḥ| sa tajjānāti tvadvṛttaṃ tathā pativratādayaḥ193| teṣāṃ vṛttaṃ vadiṣyāmi śṛṇu tvaṃ cānupūrvaśaḥ| yacchrutvā sarvathā martyo mucyate janmabaṃdhanāt194| piturmātuḥ paraṃ tīrthaṃ devadeveṣu naiva hi| pitrorarcā kṛtā yena sa eva puruṣottamaḥ195| pitrorājñā ca devasya gurorājñā samaṃ phalaṃ| ārādhanāddivo rājyaṃ bādhayā rauravaṃ vrajet196| sa cāsmākaṃ hṛdistho'pi tasyāhaṃ hṛdaye sthitaḥ| āvayoraṃtaraṃ nāsti paratreha ca matsamaḥ197| madagre matpure ramye sarvaiśca bāṃdhavaiḥ saha| sabhuṃjītākṣayaṃ bhogamaṃte mayi ca līyate198| ataeva hi mūkosau vārttāṃ trailokyasaṃbhavām| jānāti naraśārdūla eṣa te vismayaḥ kutaḥ199| dvija uvāca-| mohādajñānato vāpi na kṛtvā piturarcanaṃ| jñātvā vā kiṃ ca kartavyaṃ sadasajjagadīśvara200 1.50.200| śrībhagavānuvāca-| dinaikaṃ māsapakṣau vā pakṣārdhaṃ vātha vatsaraṃ| pitrorbhaktiḥ kṛtā yena sa ca gacchenmamālayaṃ 201| kārayitvā manaḥ kaṣṭamavaśyaṃ narakaṃ vrajet| na kṛtā vākṛtā vā syātpitrorarcā paraṃ purā 202| vṛṣotsargaṃ naraḥ kṛtvā pitṛbhakti phalaṃ labhet| annaṃ vastraṃ tathā gavyaṃ sāmiṣaṃ ca nirāmiṣam 203| sarvaṃ lakṣaguṇaṃ proktaṃ jñātibhyo yatpradīyate| sarvasvena kṛtaṃ śrāddhaṃ yena putreṇa dhīmatā 204| jātismaratvaṃ prāpnoti pitṛbhaktiphalaṃ labhet| śrāddhātparo mahāyajñastrailokye tu na vidyate 205| atra yaddīyate kiṃcitsarvaṃ cākṣayamaśnute| anyasmiṃścāyutaṃ viddhi jñātibhyo lakṣamucyate 206| piṇḍe koṭiguṇaṃ proktaṃ dvijāyānantamucyate| gaṃgājale gayāyāṃ ca prayāge puṣkare tathā 207| vārāṇasyāṃ siddhakuṃḍe gaṃgāsāgara saṃgame| annapiṃḍaṃ pradadyādyastasya muktirbhaveddhruvam 208| pitaraścākṣayaṃ svargaṃ labhaṃte janmanaḥ phalam| bhāgīrathyāṃ viśeṣeṇa yastu dadyāttilodakam 209| muktimārgaṃ sa cāpnoti piṃḍadāne tu kiṃ punaḥ| nadītīreṣu sāhasraṃ nade tvayutamiṣyate 210| sāmānyaphalasaṃsargācchrāddhaṃ śataguṇaṃ bhavet| amāyāṃ ca yugādyāyāṃ grahaṇe sūryacaṃdrayoḥ 211| pārvaṇaṃ kurute yastu sokṣayaṃ lokamaśnute| pitarastasya tuṣyaṃti sarve samāyutaṃ prati 212| āśiṣaṃ dayitaṃ datvā bhogyaṃ cānaṃtamātmaje| tataḥ parvaṇi putraiśca karttavyaṃ pārvaṇaṃ mudā 213| pitroryajñamimaṃ kṛtvā mucyate janmabaṃdhanāt| ahanyahani yacchrāddhaṃ nityaśrāddhamiti smṛtam 214| śraddhayā kārayedyastu so'kṣayaṃ lokamaśnute| tathaivāparapakṣe ca kāmyaśrāddhaṃ vidhānataḥ 215| kṛtvā kāmaṃ sa cāpnoti yadvā manasi vartate| āṣāḍhīmavadhiṃ kṛtvā yastu pakṣastu paṃcamaḥ 216| tatra śrāddhaṃ prakurvīta kanyāṃ gacchatu vā na vā| kanyāṃ gate savitari yānyahāni tu ṣoḍaśa 217| kratubhistāni tulyāni samāpta varadakṣiṇaiḥ| kāmyaśrāddhaṃ mahāpuṇyamidaṃ tasyāgataṃ śivam 218| abhāvātkṛṣṇapakṣādau tulāyāṃ kartumarhati| amāvṛścikamāyāti nairāśyaṃ pitaro gatāḥ 219| punaḥsvabhavanaṃ yāṃti śāpaṃ datvā sudāruṇam| pitṛśāpena putrasya naṣṭaṃ sarvamiti smṛtam 220| dhanaṃ putrā yaśaḥ kāmyamabhīṣṭamāyureva ca| sarvāṇyetāni labhyaṃte janmajanmasu mānavaiḥ 221| pitṝṇāṃ ca vareṇaiva tasmānmainaṃ parityajet| vivāhavratayajñādau kṛtvā nāṃdīmukhaṃ dvijaḥ 222| akṣayaṃ labhate puṇyaṃ gotraṃ tasya pravarddhate| etadviparyayo yasya sa yāti narakaṃ naraḥ 223| kulakṣayo bhavettasya sa jīvo duḥkhito bhavet| tatastu pūjayedagre gaṇeśaṃ śaṃbhunaṃdanam 224| paraṃ ṣoḍaśamātṝśca tatpaścātpitṛsaṃcayam| nāṃdīmukheṣu sarveṣu prapitāmahapūrvakam 225| nāṃdīmukhe dvijānsarvānsthāpayetprāṅmukhānsudhīḥ| uccārayennamovākyaṃ svadhā cānyatra yojayet 226| grahaṇe caṃdrasūryasya datvā piṃḍodakaṃ naraḥ| akṣayaṃ labhate svargaṃ pitṝṇāṃ puṣṭivarddhanam 227| tatra snānaṃ na kuryādyaḥ śaktyā piṃḍodakaṃ naraḥ| na dadāti pitṝṇāṃ tu cāṃḍālatvaṃ sa gacchati 228| sarvaṃ bhūmisamaṃ dānaṃ sarve vyāsasamā dvijāḥ| sarvaṃ gaṃgāsamaṃ toyaṃ rāhugraste niśākare 229| iṃdorlakṣaguṇaṃ proktaṃ daśalakṣaṃ tu bhāskare| gaṃgātoye tu saṃprāpta iṃdoḥ koṭī raverdaśa 230| gavāṃ śatasahasrasya samyagdattasya yatphalam| tatphalaṃ jāhnavīsnāne rāhugraste niśākare 231| caṃdrasūryagrahe caiva avagāhati jāhnavīṃ| sa snātassarvatīrtheṣu kimarthamaṭate mahīm 232| sūryagrahaḥ sūryavāre some somagrahastathā| cūḍāmaṇiriti khyātastatrānaṃtaphalaṃ smṛtam 233| samupoṣya tayoḥ pūrve puṇyatīrthe tu yaḥ pumān| datvā piṃḍodakaṃ dānaṃ satyaloke pratiṣṭhitaḥ 234| dvija uvāca-| pitureva mahāyajñaḥ śrāddhaṃ ca bhavateritaṃ| tātā paścimakālādau kiṃ karttavyaṃ sutena hi 235| kiṃ kṛtvā ca paraṃ śreyo janmajanmasu labhyate| putreṇa dhīmatā deva yatnato vaktumarhasi 236| śrībhagavānuvāca-| pūrve vayasi saṃprāpte pitā putra iti smṛtaḥ| uttare ca sutastātaḥ pālanānna tu pūjanāt 237| devavatpūjayettātaṃ snehaṃ kuryācca putravat| na laṃghayedvacastasya manasāpi kadācana 238| āturasya pituḥ putro yastu kuryātpratikriyāṃ| sokṣayaṃ labhate svargaṃ sadā devaiḥ prapūjyate 239| mumūrṣorapitā tasya paśyato mṛtyulakṣaṇam| kṛtvā ca yajanaṃ putro devānāṃ tulyatāṃ vrajet 240| vidhinānaśane naiva pituḥ svargaṃ dadāti yaḥ| putrasya tasya dhīrasya śṛṇu vakṣyāmi yadguṇam 241| aśvamedhasahasrāṇi rājasūyaśatāni ca| bhavedanaśane puṇyaṃ tīrthakoṭiguṇaṃ tayoḥ 242| bhāgīrathyā jale caiva yo mṛtaḥ puruṣottamaḥ| payodhararasaṃ māturna pibenmuktatāṃ vrajet 243| vārāṇasyāṃ tyajedyastu prāṇāṃścaiva yadṛcchayā| abhīṣṭaṃ ca phalaṃ bhuktvā maddehe pravilīyate 244| yā gatiryogayuktānāṃ munīnāmūrddhvaretasāṃ| sā gatistyajataḥ prāṇānbrahmaputreṣu saptasu 245| lohitasya viśeṣeṇa tīrottarasamāśritaḥ| vidhinā yastyajetprāṇānsa ca matsamatāṃ vrajet 246| tasyaiva corvaśīkeśe puṇyatīrthe dvijottama| mṛtotpannaḥ samāpnoti sarvaṃ doṣairna lipyate 247| gṛhasyābhyaṃtare yasya prāṇatyāgo bhaveddhruvam| yāvadgraṃthirgṛhe tiṣṭhettāvadbaṃdho bhave tanau 248| hāyanehāyane cāpi ekaikaṃ parihīyate| paśyatāṃ putrabaṃdhūnāṃ vaṃdhane nāsti niṣkṛtiḥ 249| parvate kānane durge sthāne vā jalavarjite| mṛto durgatimāpnoti kīṭādau jāyate punaḥ 250 1.50.250| saṃskāraśca bhavedyasya mṛtasya paravāsare| ṣaṣṭirvarṣasahasrāṇi kuṃbhīpāke pratiṣṭhati 251| aspṛśyasparśanādeva ucchiṣṭaḥ patito mṛtaḥ| suciraṃ narake sthitvā mlecchajātiṣu jāyate 252| tathaiva bahukīṭeṣu jāyate sattvajātiṣu| tasmānna cirakāleṣu jānīyātpuṇyapātakam 253| puṇyātpuṇyaprayogaiśca sarveṣāṃ martyavāsinām| maraṇe yā gatiḥ puṃsāṃ gatirbhavati tādṛśī 254| puṇyatīrthe mṛto yastu viṣṇornāmāni ciṃtayan| pāpātpūto vrajetsvargaṃ sarvadoṣairna lipyate 255| piturmṛtasya dehaṃ tu vahedyastu suto balī| padepadeśvamedhasya phalaṃ prāpnotyasaṃśayam 256| prākcitau ca piturdehe mukhāgniṃ kārayetsutaḥ| vidhinā maṃtrapūtena paścāddehaṃ dahetpunaḥ 257| lobhamohasamāyuktaṃ pāpapuṇyasamāvṛtam| daheyaṃ sarvagātrāṇi divyānlokānsa gacchatu 258| dagdhvā ca laṃghayetputropyasthisaṃcayanaṃ prati| daśāhe samanuprāpte cārdravastraṃ parityajet 259| chitvā ca lohitaṃ celaṃ vahnau cātha jale kṣipet| tataścaikādaśāhe ca śrāddhaṃ kuryādvicakṣaṇaḥ 260| pretasya dehapuṣṭyarthaṃ brāhmaṇaikaṃ tu bhojayet| dānaṃ dadyācca vidhivadvastraṃ pīṭhaṃ ca pādukām 261| sarvopakaraṇaistulyaṃ dharādigajavājikam| kṛṣṇāṃ gāṃ ca pradadyāttu sarvapāpavimuktaye 262| caturthāhe tripakṣe ca ṣaṇmāse cābdike tathā| dvādaśa pratimāsyāni śrāddhānye tāni ṣoḍaśa 263| yasyaitāni na saṃtīha yathāśakti ca śraddhayā| piśācatvaṃ sthiraṃ tasya dattaiḥ śrāddhaśatairapi 264| abdamaṃbughaṭaṃ dadyādannaṃ cāmiṣasaṃyutaṃ| nityānityamabhāvācca kṣapanmāsaṃ kṣamāpayet 265| sapiṃḍīkaraṇaśrāddhaṃ gate saṃvatsare budhaḥ| pārvaṇasya vidhānena kārayeddvijasattamaḥ 266| piturabdamaśaucaṃ syānmātuḥ ṣaṇmāsameva ca| trimāsaṃ tu striyaścaiva tadarddhaṃ bhrātṛputrayoḥ 267| sapiṃḍānāmaśaucaṃ syādyāvadgehe sa tiṣṭhati| putrasya yanniṣiddhaṃ tu śṛṇu tāta vadāmyaham 268| brahmacārī sadācārī na gacchecca striyaṃ kvacit| saptaghaṭyāḥ paraṃ caiva navaghaṭyāśca pūrvataḥ 269| sa kālaḥ kutapo jñeyaḥ pitṝṇāṃ dattamakṣayam| śrāddhe trīṇi pavitrāṇi dauhitraṃ kutapastilāḥ 270| trīṇi cātra praśaṃsaṃti satyamakrodhamatvarām| sāyaṃ saṃdhyāṃ parānnaṃ ca punarbhojanamaithunam 271| dānaṃ pratigrahaṃ caiva śrāddhaṃ kṛtvā vivarjayet| akartavyaśataṃ kṛtvā śrāddhaṃ kuryādvicakṣaṇaḥ 272| tacca kartavyatāmeti svayamuktaṃ viriṃcinā| śṛṇu putra purāvṛttaṃ bahūnāṃ ca vadāmyaham 273| gurorgohananaṃ kṛtvā daduḥ śrāddhaṃ yayurdivam| teṣāṃ ca kīrttanādeva śrāddhaṃ bhavati cākṣayam 274| vasiṣṭhasya muneḥ śiṣyā brāhmaṇāssapta suvratāḥ| pitṛśrāddhe samāyāte homadhenuṃ guroḥ priyām 275| prārthayitvā gṛhaṃ nītvā saptabhirbhrātṛbhirmudā| gavyārthaṃ pitṛyajñe tāṃ dhenuṃ hatvā vimṛśya ca 276| dadurmāṃsaṃ ca vipre ca śeṣaṃ viprāṃstvabhojayan| samāpya pitṛkarmāṇi vatsaṃ saṃgṛhyate dvijāḥ 277| gurau samarpayāmāsurdhenurvyāghreṇa bhakṣitā| tatastaporbalādeva jñātvā teṣāṃ ca kāraṇam 278| sa śaśāpa tataḥ śiṣyāṃścāḍālāśca bhaviṣyatha| vepamānāstato viprāḥ kṛtāṃjalipuṭāḥ sthitāḥ 279| dhenormāṃsaṃpradātāraḥ pitṛkṛtye sadānagha| akartavyasahasrāṇi mahāṃti pātakāni ca 280| kurvaṃtaḥ pitṛkāryeṣu pāpātpūtā divaṃ gatāḥ| śrutaṃ bahuvidhaṃ nātha mukhātte ca purātanam 281| kṣaṃtumarhasi dharmajña śāpasyāṃto vidhīyatām| vasiṣṭha uvāca-| śāpo votha yathā pāpmā na tu dharmavicāraṇāt 282| cāṃḍālādau samutpannāḥ purāvṛttaṃ smariṣyatha| na ca vo jñānalopaśca smṛtiśāstramanaṣṭakam 283| pāpayoniṃ samuttīrya paścānmokṣaṃ gamiṣyatha| tataḥ prāṇānparityajya guruśāpāttu te dvijāḥ 284| jātāścāṃḍālayonau tu sarve jñānasamanvitāḥ| stanyaṃ taistu na pītaṃ vai smaradbhiḥ pūrvajanma tat 285| mṛtā jātā mṛgāḥ sarve cakravākāḥ punarvane| haṃsāstu mānase tīrthe śuklā jātāḥ punardvijāḥ 286| mumūrṣavo mahābhāgā mṛtāste khedakāraṇāt| tasminkāle mahārājo dharmaketuriti smṛtaḥ 287| yayau snātuṃ tatastīrthaṃ sadāraḥ saparicchadaḥ| tato haṃsāstrayo mohādrājyaṃ bhogyaṃ tu yoṣitaḥ 288| bhakṣyāṇi ciṃtayaṃtaśca lokāṃtaramayustadā| jñātvā vedaṃ ca vedāṃgaṃ mokṣaṃ yāsyāmahe vayam 289| ciṃtayaṃto gatā anye tato lokāṃtaraṃ prati| atha trayo nṛpā jātāścatvāro viprasattamāḥ 290| kurukṣetre tato vedānvedāṃgāni samaṃtataḥ| tapobalādvidaṃti sma vārtāṃ cāmutra ceha ca 291| trayo rājakule jātā rājāno madamohitāḥ| jñānalopātparaṃ lokaṃ na jānaṃti hitāhitam 292| te ca viprāśca saṃdehādāhūya ceṭakaṃ svakam| rājño gaccha svakārpaṇyātpatraṃ dehi ca saṃbhramāt 293| sapta vyādhā daśārṇeṣu mṛgāḥ kālaṃjare girau| cakravākāḥ śaradvīpe haṃsāḥ sarasi mānase 294| tepi jātāḥ kurukṣetre brāhmaṇā vedapāragāḥ| prasthitā dūtamadhvānaṃ yūyaṃ kimavasīdatha 295| gṛhītvā ceṭako lekhaṃ rājñastu samadarśayat| dṛṣṭvā lekhaṃ tu rājāno rājyaṃ tyaktvā yayurdvijān 296| śrutvā vākyaṃ tatasteṣāṃ gatāste ca tapodhanāḥ| acireṇaiva kālena mokṣaṃ yātāśca taissaha 297| ya idaṃ śṛṇuyācchrāddhe saptavyādhādikaṃ dvija| akṣayaṃ cānnapānaṃ ca pitṝṇāmupatiṣṭhati 298| dvija uvāca-| vittahīnasya viprasya pitṛkāryaṃ kathaṃ bhavet| tapasvino vanasthasya gṛhasthasya ca keśava 299| bhagavānuvāca-| tṛṇakāṣṭhārjanaṃ kṛtvā prārthayitvā varāṭakam| karoti pitṛkāryāṇi tato lakṣaguṇaṃ bhavet 300 1.50.300| akartavyaṃ śataṃ kṛtvā pitṛśrāddhaṃ karoti yaḥ| sarvapāpakṣayastasya svargaṃ yāti ca mānavaḥ 301| sarvābhāve pitṛtithau gobhyo ghāsaṃ dadāti yaḥ| phalaṃ ca piṃḍadānasya saṃprāpnotyadhikaṃ naraḥ 302| purā vairāṭaviṣaye rurodātīva dīnakaḥ| pitṛtithau svayaṃ prāpte sarvābhāvācca roditi 303| ruditvā suciraṃ sopi papraccha kovidaṃ dvijaṃ| brahmanpitṛtithāvadya kiṃsvitkṛtvā hitaṃ bhavet 304| varāṭakaśca me nāsti dhanaṃ brahmavidāṃvara| upadeśaṃ ca me dehi yena dharme sthito hyaham 305| dvija uvāca-| gaccha śīghraṃ vane tāta muhūrte kutape'dhunā| ghāsaṃ pitaramuddiśya gave dehīti satvaram 306| tatastasyopadeśena gṛhītvā ghāsapūlakam| gave datvā yathāhṛṣṭaḥ puṣṭyarthaṃ pitureva ca 307| etatpuṇyaprasādena gatosau suramaṃdiram| svargaṃ ca suciraṃ bhuktvā utpanno dhanināṃ kule 308| dhanavānsa purā puṇyātpitṛyajñasya kāraṇāt| sa dadāti pituḥ piṃḍaṃ sarvasvena dhanena ca 309| tatraikajanmanobhyāsādgatosau viṣṇumaṃdiram| bhuktvānantasukhaṃ tatra sārvabhaumobhavannṛpaḥ 310| pitṛyajñātparo yasmāddharmo nāsti kathaṃcana| tasmātsarvaprayatnena śaktyā kuryādamatsaraḥ 311| yaḥ paṭheddharmasaṃtānaṃ janānāmagrato naraḥ| viṣṇupadyā jale snānaṃ prati loke ca labhyate 312| janmajanmakṛto yena mahāpātakasaṃcayaḥ| tatsarvaṃ pralayaṃ yāti sakṛduccarite śrute 313|
English translation
Bhīṣma said :
1. O brāhmaṇa , tell me if you so desire (about) that which would give a greater religious merit, which is always liked in the world, and which was done by (our) ancient ancestors.
Pulastya said :
2. Once all the brāhmaṇas , the disciples of Vyāsa , having respectfully saluted him, asked him about righteousness as you have asked me (now).
The brāhmaṇas said :
3-5. Tell (us), which are the best of all pious deeds, and most meritorious in the whole world, by doing which men enjoy heaven eternally. Tell (us) about one sacrifice, which is performed without trouble, which is pure, and which could be done (easily) by the mortals of high and low castes. O Brahman -be well pleased towards us and tell us by doing which, ever (deed) a man becomes adorable to the gods in heaven.
Vyāsa said :
6. About this I shall first narrate the Pañcākhyāna (i.e. the account of the five); listen to it first. (Even) having done (i.e. if a man does) one of these five, he would obtain salvation, heaven and glory.
7. Adoration of the parents, adoration of the husband, equality (of mind) towards all people, not behaving treacherously with one’s friends, and devotion to Viṣṇu —these are the five great sacrifices.
8. O brāhmaṇas, that righteousness (i.e. religious merit) which a man would earn by adoration of his parents cannot be earned even by performing hundreds of sacrifices or by going on pilgrimages to sacred places on the earth.
9. A father (a mother) is righteousness, a father (a mother) is heaven, a father (a mother) is a great penance; when the father is pleased, all deities are pleased.
10. He whose parents are pleased by his service to them and his virtue, has bathed in the Ganges everyday.
11-12a. A mother is full of (i.e. has the merit of) all sacred places; a father is full of gods (i.e. has all gods unite in him). He who goes round his mother and father keeping them to his right, has (indeed) gone round the earth with the seven islands.
12b-13a. He whose knees, hands and head, when saluting the parents, touch the ground, obtains (i.e. lives in) heaven eternally.
13b-14a. As long as the marks of the dust of their feet have clung to his head (and other) parts (of the body) their son is purified.
14b-15a. The sins, earned (i.e. committed) during hundreds of crores of existences of that son who drinks (i.e. sips) the water of (i.e. flowing from) the lotus-like feet of his parents, perish.
15b-16a. He is blessed in the human world, he is purified from all sins. (Such) a man obtains the status of Vināyaka in (i.e. after) one existence only.
16b-17a. That meanest man who offends his parents by (using bad) words, would live in hell till the submersion of the beings (i.e. till the end of the world).
17b-18a. That meanest son, who eats without honouring his parents, lives in the well of insects and hell till the end of Kalpa (i.e. till the end oft he world).
18b-19. Abandoning (i.e. he who abandons) his parent that is sick, old, or distressed for want of livelihood, defective in eyes or ears, he would go to (the hell called) Raurava . He is even born among the lowest the castes, the cāṇḍālas .
20-21a. All his religious merit would be exhausted by not feeding his parents (i.e. if he does not feed his parents). A son, who does not revere his parents, though resorting (i.e. he resorts) to sacred places and gods, does not obtain their fruit (i.e. the fruit of resorting to sacred places and gods), and remains like an insect on the earth.
2lb-22a. I (shall) tell you an ancient account. O brāhmaṇas, listen to it carefully, by listening to which (i.e. it), you will not be again deluded on the earth.
22b-24a. Formerly there was a brāhmaṇa, known by the name Narottama. Disregarding his own parents he went to resort to the sacred places. Then the bath-garments of that brāhmaṇa, visiting all the sacred places, everyday got dried in the sky (i.e. they remained without any support in the sky and were dried).
24b-25. Pride entered the mind of that brāhmaṇa: “There is none else like me who has done meritorious deeds and who has great fame.” When he said (i.e. he was saying) this, a crane evacuated on his face.
26. Incited by anger, the brāhmaṇa cursed the crane; and the crane, with its body reduced to ashes, fell on the ground.
27. At (i.e. seeing) the murder, fear and great confusion entered (the mind of) the great brāhmaṇa. Then due to the brāhmaṇa’s sin, his garment did not go (i.e. remain unsupported) in the sky.
28-29a. He instantly became dejected. Then (a voice) in (i.e. from) the sky said to him: “O brāhmaṇa, go to the cāṇḍāla , Mūka (by name), who is very righteous. There you will know (i.e. learn about) your duty, and his words will be beneficial to you.”
29b-32. Hearing the words (that came) from the sky, he went to Mūka’s house. He saw him (i.e. Mūka) attending upon his parents, (doing) all (pieces) of work (for them), giving them hot water at the cold time (of the day), (giving them) oil, warmth, tāmbūla , [1] and cotton garment, giving them, as usual, food, sweets and (their) share of milk, causing to be given to them a fragrant garland of jasmine flowers and also other various objects that could be enjoyed.
33. In the hot (part of the day) he always fanned his parents. Having thus always served them, he used to eat.
34-37a. He removed their fatigue and their distress. Due to these acts of righteousness, Viṣṇu lived in his house for a long time. It (i.e. the house) remained in the atmosphere without supporting pillars; and (he saw) the lord of the three worlds, who had taken the form of a brāhmaṇa, who was handsome, like whom there was none else, who was the highest being, who was full of lustre, who was very energetic and who adorned his house. Seeing him, the brāhmaṇawas amazed, and said to Mūka:
The brāhmaṇa said :
37b-38a. (Please) come near me. I desire (to learn) fully about my eternal good in (all) the worlds. (Please) tell it.
Mūka said :
38b-39. I am attending upon my parents; how can I come near you? Having attended upon them I shall do your job. (Please) remain at my door, I shall offer you hospitality.
40. When the cāṇḍāla spoke like this, the brāhmaṇa then got angry (and said): “Ignoring me—a brāhmaṇa—is your own work (of attending upon your parents) more important for you?”
Mūka said :
41-43. O brāhmaṇa, why do you in vain become angry? I am not that crane to you (i.e. you cannot take me to be the crane whom you cursed). Your anger is effective on the crane; but not at all here (i.e. in my case). Your garment now does not get dried in the sky and does not remain there (without support). Having heard the words (that came) from the sky you have come to my house. (Please) stay, stay, I shall speak to you; otherwise (please) go to that chaste lady. O best of brāhmaṇas, seeing her your desired object will come about.
44. Then lord Viṣṇu, who had taken the form of a brāhmaṇa moved out of his house, and said to the brāhmaṇa: “I am going to her house.”
45. Having thought (for a while), the best of brāhmaṇas walked with him. The brāhmaṇa, being amazed, asked thus to Viṣṇu, who was going (to the house of the chaste lady):
46. “O brāhmaṇa, how is it that you always gladly stay in the cāṇḍāla’s house, frequented by women?”
Hari said :
47. Now (i.e. still) your mind has not certainly been purified. Having seen that chaste lady and others, you will certainly know me.
The brāhmaṇa said :
48. O dear one, who is that chaste lady, and what is her great learning? O brāhmaṇa, tell me the reason for which I am going there (with you).
Hari said :
49. (River) Gaṅgā is the best of (all) rivers. A chaste woman is the best among women. A king is the best (man) among men, and Janārdana (i.e. Viṣṇu) is the best of (all) gods.
50. That chaste women, who is always interested in the good of her husband, would emancipate a hundred men from each of the two families (i.e. that of her husband and that of her father).
51. She enjoys heaven till the (final) destruction of beings (i.e. till the final destruction of the world). Or her husband will be a sovereign emperor fallen from heaven.
52-53a. Being his wife she then enjoys happiness. There is no doubt that he and she again and again get the kingdom of heaven. Having obtained a hundred such births, she would ultimately, certainly obtain salvation.
The brāhmaṇa said :
53b-54a. Who can be a chaste woman? What are her characteristics? O best of brāhmaṇas, tell me (that), so that I shall correctly understand it.
Hari said :
54b-55a. She, who will adore her husband with love hundred times more than that of a son, and will look upon her husband with fear hundred times more than that of a son, and will look upon her husband with fear hundred times greater than that with which a king is looked upon, is a chaste woman.
55b-56a. In (performing) duty, she is (like) a maid-servant; in (giving) sexual pleasure she is (like a prostitute); in (serving) a meal she is (like) a mother; she is a counsellor to her husband in his difficulties. Such is a chaste woman.
56b-57a. That woman is loyal to her husband (i.e. is a chaste woman), who never disobeys her husband by speech, body or deeds, and who eats after her husband has eaten.
57b-58a. She always carefully attends upon her husband on every bed that he sleeps upon.
58b-59a. Such a strong-minded woman never entertains jealousy, or lightness of spirit. She is a loyal wife who looks equally upon honour and dishonour.
59b-60a. That wife, who, being a good one, having seen a well-dressed man—her brother, father or son—looks upon him as a stranger, is a faithful wife.
60b-62a. O best of brāhmaṇas, go to that chaste woman, and tell her what your desire is. He has eight wives; that one, of an excellent complexion, endowed with beauty and youth, possessed of compassion, and glorious, remains among them. She is known by the name Śubhā ; go to her and ask her (what is) beneficial to you.
62b-63. Saying so, the lord disappeared there only. The brāhmaṇa, seeing his (i.e. the lord’s) vanishing like this, got amazed. He, having gone to the good woman's house, inquired about the faithful wife.
64-65. Having heard the words of the guest, the good woman came hastily out of the house, and seeing him there she stood at the door. Seeing her, the best brāhmaṇa said (these) words with joy: “Please tell me what is beneficial to me, as you alone have known it.”
The faithful wifi (i.e. Śubhā) said :
66. Now I have to attend upon my husband. We (faithful wives) have no freedom. I shall do your job later. Today accept my hospitality.
The brāhmaṇa said :
67. There is no (feeling of) hunger or thirst in my body (i.e. I am neither hungry nor thirsty); nor am I tired today. O auspicious lady, tell me about my desired object; otherwise I shall curse you.
68. Then she too said too him: “O best brāhmaṇa, I am not that crane. O brāhmaṇa, go to that righteous trader; ask him what is beneficial to you.”
69. Saying so, that illustrious woman entered her house. There the brāhmaṇa saw that brāhmaṇa as (i.e. whom) he had seen in the house of the cāṇḍāla.
70. Having thought (for some time), and being amazed, the brāhmaṇa went with him. He saw the brāhmaṇa staying there with his mind pleased.
71-72. He too, seeing the brāhmaṇa and the chaste woman said: “She told me the account of what took place in another region. How does the cāṇḍāla know that account? And how does that chaste woman know it? O sir, therefore I am amazed. What is this great wonder.”
Hari spoke :
73-74a. The creators of all know the reason, which made you wonder, because of their great religious merit and righteous conduct. O sage, now tell me what she told you.
The brāhmaṇa said :
74b. She advised me to ask the trader about righteousness.
Hari said :
75. O best sage, come (with me), I am going to him. While going, he asked Hari : “Where does the merchant live?”
Hari said :
76. Where there is a great crowd of people, and much money is involved in a good sale, there that merchant is (to be found), doing sale and purchase.
77-78. From his door only, people take and give barley (grains), drink, oil, a heap of food, and all stock. O best man, he has never given up truth and told a lie even at the cost of his life; therefore, he is called a righteous trader.
79-80. When he had said like this, he saw the man having dirt and mud (on his body), having pointed and unclean teeth, and selling many liquids. He was talking various words concerning things and money, and was surrounded all round by various men and women.
81. With sweet words he asked him: “How (do you happen to come here)? Tell me the full description of piety. I have come to you (for that).”
The trader said :
82-84. O brāhmaṇa, as long as people stand near me, I shall not find ease (i.e. leisure) till the first watch of the night. To seek advice you (should) go to the mine ofpiety. There you will know everything about the sin due to the crane’s death (brought about by you) and about your garment being dried in the sky. Go to the good man Adrohaka; and by his advice your desire will be satisfied.
85-86a. Speaking thus to him, the trader did (i.e. carried on) sale and purchase. “O dear one, like that (i.e. as you say), I shall go to the good man—Adrohaka. (But) as advised by the trader, I do not know his residence.”
Hari said :
86b. Come on, with you I shall go to his house.
87a. On the way, the brāhmaṇa said to Hari, who was going (with him):
The brāhmaṇa said :
87b-89a. The trader does not take a bath; he does not make offerings to gods and manes; his entire body is smeared with dirt; his garment also is bad (i.e. dirty). How does he know my account that took place in another region? Therefore, I am amazed; O dear one, tell (explain to) me all the cause (of this).
Hari said :
89b-90. He has conquered the three worlds by means of truth and equanimity. Due to that manes and gods with the hosts of sages are pleased. Therefore, the righteous one knows the past, the future and the present.
91. There is no greater (deed of) piety than truth; there is no greater sin than falsehood, for a man who is especially a man of equanimity and is sinless.
92. All the sins of him, whose mind looks equally upon a foe, a friend or a neutral person, perish, and he would be absorbed in Viṣṇu.
93-95a. He who always behaves like this, would emancipate a crore of (the members of) his family. All these, viz. truth, restraint, tranquility, fortitude, firmness, absence of greed, of wonder and of laziness are well-settled in him. Therefore, he, knowing the ways of the world, knows fully what is going on in the world of gods and that of the human beings. Hari dwells in his body.
95b-96a. In truth and straightforwardness there is no equal to him in the world. He is actually composed of righteousness, and he has sustained the world.
The brāhmaṇa said :
96b. Due to your favour I have understood the cause of the trader’s (greatness). If you so desire tell me the account of Adrohaka.
Hari said :
97-98. Formerly a prince had a noble wife. She was in the prime of youth, and was like Cupid’s wife or like Śacī , the wife of Indra . That beautiful woman was like his own life to him, and her name was Sundarī .
99. All of a sudden the king required him to go for (some) work.
100. He thought to himself: ‘Where shall I keep (this my wife) greater (even) than my own life, so that she will certainly be protected (from danger)?’ Thinking life this, he suddenly came to his house (i.e. the house of Adrohaka).
101-102. He spoke to him words like that. Hearing them, he was amazed. (He said to the prince:) “I am not yourfather, or brother, or relative. Nor do I belong to the family of her father or mother. Nor am I your friend. O son, how (then) will you be at ease by her remaining in my house?”
103. In the meanwhile he uttered words befitting (the occasion): “In the world there is none like you who knows Dharma and who has conquered his senses.”
104. He said to him who knew everything: “Please do not talk (something that is) censurable. Which man is capable of protecting a wife (i.e. a woman) that fascinates (by her beauty) the three worlds?”
The prince said :
105. Knowing (about your greatness) on the earth, I have approached you. Let her stay in your house. I am going home.
106. When he said like this, he (i.e. Adrohaka) again said: “How can the protection of a woman be effected in this very beautiful city, full of libidinous men?”
107a. He (i.e. the prince) again said to him: “(Please) protect her. I am going.”
107b-110a. Due to the difficulty as regards the prescribed course of conduct, the gentleman said to the prince: “I am doing an improper deed. One’s own bondage is proper and beneficial. Such a (beautiful) wife will always remain in my house. O lord, tell me what you desire in the case of the protection of that which could not be protected. Do what is agreeable (to you). If you look upon (me) as your deity, she will sleep near me with my wife on my bed; (if you agree), let her stay, otherwise let her go.”
110b-111a. Having thought for a moment, the prince again said to him. “This is well said, O dear one; do as you like.”
111b-112a. Then he said to his wife: “Do whatever good or bad as he tells you. That will not be your fault, (as you are doing it) at my command.”
112b-113. Speaking thus, he left by the order of the king, his father. Then, at night, he (i.e. Adrohaka) did as he had said. The righteous one everyday slept between the two women.
114-116. But in the case of his own wife his mind desired sex; (but) due to her contact (i.e. the contact of the body of the prince’s wife), he (did not have such feeling and) looked upon her as (his own) daughter. He looked upon her breasts touching his back as a child would look upon his mother’s breasts (i.e. as a child feels on having the touch of his mother’s breasts, so he felt when his back was touched by her breasts). Again and again her breasts touched his back.
117. Everyday he looked upon her as a child would look upon his mother. Then his contact with women ceased (he did not have union with his own wife also).
118. Then when half a year (passed) like this, her husband came (back) to the city. He inquired with people about him, about her conduct and about what was said (about them).
119-120a. Some, though young, being extremely amazed, spoke well about Adrohaka. Some said: “You handed her (over to him); he sleeps with her. How can there be satisfaction, when a man and a woman come in contact with each other?”
120b-121. That young man who longs for her would not talk (i.e. say anything even though) he is asked about her. Due to the strength of his religious merit, he heard the rumours (spread) by people. He had an auspicious thought to get himself free from the public scandal.
122-123. He himself brought pieces of wood, and prepared a great fire. O dear, the valorous prince meanwhile came to his house and saw him and the woman (i.e. his own wife)—the woman’s face was blooming, and the man was extremely dejected.
124. Knowing the intention of the two, the prince uttered (these) words: “Why do you not talk to me, your friend, who has come after a long time?”
125-126. That righteous trader, without losing his sense, said to the prince: “I think that deed, difficult to do, which I did for your good, has been in vain due to the public scandal. Today I shall enter fire; let men and gods witness (it).”
127-128. Saying so, the magnanimous one entered fire. The fire did not burn the flower on the mass of hair of him, who entered it, nor did the fire burn his body, or garment or hair. All the gods in heaven joyfully said: “Well done, well done!”
129-130a. From all sides showers of flower fell on his head. Various kinds of (spots of) leprosy appeared on the faces of those who had said bad words about the two.
130b-13la. Gods, having come there, gladly dragged him from the fire and worshipped him with flowers; sages also were amazed.
131 b-132a. The highly lustrous one was thus honoured by all excellent sages and various men at that time. He too honoured all.
132b-133. He was named Sajjanādrohaka, by gods, demons and men. Earth, purified by the dust-particles of his feet, became full of corn; and gods also said to him (i.e. the prince): “Take (back) your wife.
134. Like him there was no man; nor anyone will be born like him; nor is there at present any man on the earth who is not conquered (i.e. affected) by (sexual) desire and greed.
135. This (sexual) desire is quite unconquerable for all—gods, demons, men, goblins, beasts, birds and insects.
136-137. It is always generated in beings through desire, greed and anger. (Sexual) desire binds (one) to the mundane existence. Very rarely a desireless person (like him) is (to be found). Everything is conquered by him—the fourteen worlds (are conquered by him). Vāsudeva (i.e. Viṣṇu) has gladly remained in his heart.
138. Men, who touch him or see him like this, are free from all sins, become faultless, and obtain inexhaustible heaven (i.e. live in heaven eternally).”
139. Saying so, gods gladly went to heaven in aeroplanes. Men, being pleased, went (home), and the couple also went to their residence.
140. He has a divine eye, and he sees (i.e. could see) gods; he very easily understood what happened in the three worlds.
141. Then on the road, the brāhmaṇa accompanied by Viṣṇu saw him. Gladly he asked (i.e. said to) him: “Tell me the motive of Dharma which is beneficial.”
Sajjanādroha said :
142-143. O brāhmaṇa, O you who know Dharma, go to the best man, the devotee of Viṣṇu. Seeing him, your desired object will now come about; you will know as far as the death of the crane and (your) garment being dried up (in the sky) are concerned, and (you will have fulfilled) whatever other desire is (i.e. you have) in your mind.
144-145. Hearing these words, they two came to the devotee of Viṣṇu. He gladly went with that brāhmaṇa, who was Viṣṇu. He saw, standing before him, a man, who was pure, blazing, fully endowed with all (good) characteristics, and shining with his own lustre.
146. That virtuous brāhmaṇa said to the (devotee) who was dear to Hari, and who was engrossed in meditation: “Tell us whatever has taken place; for I have come to you from a far off place.”
The devotee of Viṣṇu spoke :
147. The best of gods, the lord of the enemies of demons is pleased with you. O brāhmaṇa, having seen you now, my mind is as it were pleased.
148-149a. You will get in comparable prosperity; your desire will be satisfied. (Only) after having seen god Hari (i.e. Viṣṇu), the best among gods, who is residing in my house, your garment will always be dried up in the sky; not otherwise.
149b-150a. Thus addressed by Viṣṇu’s devotee, he again spoke to him: “Where does that Viṣṇu stay (in your house)? Favour me and show him to me today.”
Viṣṇu’s devotee said :
150b-151a. Having entered this beautiful temple, and having seen that lord, you will be free from the bondage of birth (and death) as a result of the eradication of your sins.
151b-152a. Having heard those words of him (i.e. of the devotee), he entered the house and saw that brāhmaṇa (who had accompanied him, and who was none other than) Viṣṇu, resting on a lotus-bed.
152b-154. Having saluted him by (bowing) his head, he joyfully clasped his feet. (He said:) “O lord of gods, be pleased; formerly I did not know you. O lord, I am your servant in this world and the next. O Madhusūdana , I have experienced your favour. If you favour me, I would like to see your (divine) form.”
Viṣṇu said :
155-156. O brāhmaṇa, I always have affection for you. I have appeared before the pious ones due to my affection for them. Those who are meritorious obtain heaven eternally by seeing, touching, meditating upon, narrating and talking about (the deity).
157-158. By constant contact all the sins would perish. (Such a man) having enjoyed unending happiness, merges in me. Having bathed (i.e. he who bathes) at holy places, and having seen (i.e. he who sees) me everywhere, having seen (i.e. visited) (i.e. he who visits) the countries of the meritorious people, he dwells in me.
159. O you best among men, he, having always narrated (i.e. he who narrates) a meritorious story in front of the people becomes merged in my body.
160. Having fasted (i.e. by fasting) on my day (i.e. on the day sacred to me), and having listened (i.e. by listening) to my account, and having kept (i.e. by keeping) awake at night, he becomes absorbed in me.
161. He who makes great sound by means of dancing, songs and musical instruments, and who recollects my name, becomes absorbed in me, O greatest brāhmaṇa.
162. My devotee is a holy place. He (i.e. Viṣṇu) remained in the sky and spoke to you to destroy the sin which you committed when you killed the crane:
163-166. “Go to the great-souled Mūka, the excellent holy place for the meritorious. O dear, by seeing Mūka, all great men are seen. Having seen and talked to them, and with affection for my contact, you have come to my house. That one, knowing piety, whose sin perishes after a thousand crores of births, sees me; and by that (i.e. by seeing me) he is pleased. O child, O innocent one, you saw (i.e. you could see) me because of my favour only; therefore take (from me) a boon which you have in your mind.”
The brāhmaṇa said :
167. O lord, let our minds be fixed on you by all means O lord of all the worlds, let us not like anything else except you.
Madhava (i.e. Viṣṇu) said :
168-169. O innocent one, since such a thought always rises in your mind, therefore you will obtain in my body enjoyments like me (i.e. as I have); but O innocent one, your parents have not received worship from you. Having worshipped your parents, you will then come to (i.e. become one with) my body.
170. Due to the air of their sighs, and due to their great anger your penance again (and again) perishes; therefore, O brāhmaṇa, worship them daily.
171. I, or Brahmā or Śaṅkara cannot stop the (son from falling into) hell, on whom the anger of the parents falls (i.e. with whom the parents are angry).
172. Therefore, go to your parents, and carefully worship them. Then by their favour only, you (will) go to my position.
173. When (Viṣṇu) said this, the best brāhmaṇa said to the lord of the world: “O lord, O Acyuta , if you are pleased with me, (please) show me your (original) form.”
174-175. Then the powerful Brahmaṇya (i.e. Viṣṇu), with his heart pleased, and out of love for the brāhmaṇa, showed his own form to the brāhmaṇa. The brāhmaṇa, saluting, (by prostrating himself) like a staff on the ground, Acyuta, the lord, holding a conch, a disc, a mace, a lotus, the cause of the entire world, filling the world with lustre, spoke to him again:
176-178. “Today my life is fruitful; today my eyes have become auspicious; today my hands are praiseworthy; O lord of the world, today I am blessed. Today my ancestors will go to the eternal world of Brahmā. O Janārdana, by your favour my relatives will be delighted today. Now all my desires have been fulfilled.
179. But (still) O lord, I wonder how the wise ones like Mūka very much know my account (i.e. what happened to me) that took place in another country.
180-181. A very handsome brāhmaṇa lived in the interior of his house; also in the house of the chaste lady, and above the head of the merchant, and also you lived in the Viṣṇu-temple of Mitrādrohaka. O brāhmaṇa, (please) explain it by (showing) favour to me.”
The lord spoke :
182-184a. Mūka was always devoted to his parents; the chaste lady was always good; the trader spoke the truth and he was equal to all people; Adroha conquered his greed and desire; the Vaiṣṇava is said to be my devotee. I am pleased with the virtues of these (persons), (therefore) I gladly stay in their houses with Sarasvatī and Lakṣmī , O best brāhmaṇa.
The brāhmaṇa said :
184b-185. Those who know the ways of the world say (i.e. have said) in the smṛtis , purāṇas , sacred texts and Vedas that men become very sinful due to their contact with great sinners; how (then) do you stay in (their) houses?
The lord said :
186. Mūka is the doer of (i.e. does) all good things in the world. Even though he follows the livelihood of a cāṇḍāla, gods know him to be a brāhmaṇa.
187. As far as meritorious deeds are concerned, there is none like Mūka in (all) the worlds. He is always devoted to his parents. He has conquered the three worlds.
188. I, along with the hosts of gods, am pleased with his devotion to them (i.e. his parents). I remain in his house in the form of a brāhmaṇa, and (I also remain) in the sky.
189-190. O you who know Dharma, I always remain in the house of the chaste lady, in the residence of the merchant, in the abode of Adrohaka, and also in the house of the devotee of Viṣṇu; even for a short while, I do not forsake (them). Those other sinful people do not always see me.
191-192. Because of your religious merit and my favour, you have seen me. The cāṇḍāla, devoted to his parents, attained godhead. Therefore I gladly stay with him in his house. O son of a brāhmaṇa, I again and again talk to him.
193. I, the creator, live in his mind alone. He knows your account, so also the chaste lady and others.
194. I shall tell you their account in due order. Listen to it. Listening to it a mortal is completely free from the bondage of birth (and death).
195. There is no holier place than the father and the mother even among the gods of gods. He, who has worshipped his parents, is the best man.
196. The fruit of (obeying) the parents’ order is the same as that of (obeying) the order of a deity or a preceptor. By adoring the parents a man goes to heaven; by harming (them) he goes to the Raurava (hell).
197. Such a man stays in my heart; I too remain in his heart. There is no difference between us. He is equal to me here (i.e. in this world) and in the next world.
198-199. In my charming city, in front of me, he enjoys inexhaustible enjoyments along with his relatives, and in the end dwells in me. Therefore, O best man, that Mūka knows the news in the three worlds. Why then should you be thus amazed?
The brāhmaṇa spoke :
200. What should be done, O lord of the world, if a man even after having realised the importance of worship to parents, does not do it, through delusion or ignorance?
The lord said :
201. He, who has shown devotion to (i.e. worshipped) his parents, for a day, or a month, or a fortnight, or half a fortnight or for a year, would go to my abode.
202. Having rendered his mind ill (i.e. if he worships the parents with evil thoughts in his mind) he would certainly go to hell. The worship of parents done earlier would be as good as not done (i.e. would be rendered useless).
203-204a. A man would get the fruit of devotion to (i.e. worship of) parents by offering a bull. Whatever, vegeterian or non-vegetarian food, garments or products of cows, is given to one’s kinsmen has a lakhfold fruit.
204b-205. That intelligent son who has offered a śrāddha with all his wealth, remembers his (previous) births, and would obtain the fruit of the devotion to (i.e. worship of) his parents. In all the three worlds there is no greater sacrifice than a śrāddha.
206. Whatever is given here (i.e. at a śrāddha) obtains (i.e. brings) inexhaustible (fruit). Know that whatever is offered to others is myriad (times effective, while) what is offered to the kinsmen, is a lakh times (effective).
207-210. Offering a piṇḍa is a crore times effective; offering it to a brāhmaṇa is said to have an endless (fruit). He, who offers a piṇḍa of food into the water of the Ganges, at Gayā , at Prayāga , at Puṣkara , at Vārāṇasī , into the Siddhakuṇḍa, or at the confluence of the Ganges and the ocean, will certainly obtain salvation; and his parents, as the fruit of their existence, obtain eternal heaven (i.e. live in heaven eternally). He, who especially offers water mixed with sesamum into the Ganges, finds the way to salvation; then how much more (would he get) by offering a piṇḍa? A śrāddha offered on the bank of a river is a thousandfold effective (while the one offered) at the bank of a big river is a myriad times more effective.
211-213. Due to its contact with a common fruit a śrāddha would be a hundred times effective. He who offers a śrāddha on the new moon day, on the anniversary day of a Yuga [2] , or either on the day of the lunar or the solar eclipse, gets an eternal world (i.e. lives eternally in a world like heaven). His parents also are pleased for a myriad years, after having given their son a blessing and an unending happiness. Therefore a son should gladly perform the pārvaṇa [3] (śrāddha) on a parvan day.
214. Performing this sacrifice in honour of the parents, he is free from the bondage of birth (and death). That śrāddha which is offered everyday is called nitya -śrāddha.
215-217a. He who gets it performed with faith gets an eternal world (i.e. lives eternally in a world like heaven). Also having performed a kāmya (i.e. optional) śrāddha according to the proper rite in the dark half of the month, he gets his desire or whatever he entertains in his mind satisfied. In the fifth fortnight, making the day of the full moon of Āṣāḍha [4] as the limit, he should perform a śrāddha, (not considering) whether the Sun has gone to the Virgo.
217b-218a. Those sixteen days, when the Sun has gone to the Virgo, are comparable with sacrifices accomplished with (the payment of) excellent fees.
218b. This optional śrāddha is very meritorious—auspiciousness comes from it.
219. In the absence (of having performed a śrāddha when the Sun is in Virgo), he should perform it in the dark half of the month or the like when the Sun is in Libra. When the new moon day occurs when the Sun is in Scorpio, the manes become disappointed.
220. After having given a very terrible curse, they again go to their own abodes. It is said that as a result of the curse of the manes, the son loses everything.
221-222a. Men get, in existence after existence, all these, viz. wealth, sons, glory, desired things, things that are likedand (long life), as a result of a boon from the parents. So he should not forsake a mane.
222b-223a. A brāhmaṇa, having performed (i.e. who performs) the Nāndīmukha śrāddha [5] at the commencement of a marriage (-rite), a vow or a sacrifice, gets inexhaustible merit, and his family increases.
223b-224a. That man who behaves contrary to this, goes to hell. His family perishes, and he is unhappy as long as he lives.
224b-225. Then (i.e. at the time of marriage-rite etc.) he should first worship Gaṇeśa , Śambhu ’s son. Then he should worship the sixteen Mātṛs and after that the host of manes, beginning with the great grandfather, at the time of all Nāndimukha śrāddhas .
226. The wise one should place (i.e. seat) all the brāhmaṇas facing the east. To them he should utter the words ‘salutation (to you’); on other occasions, he should employ the utterance ‘ svadhā ’.
227. A man by offering water with piṇḍas (to the manes) at the time of the solar eclipse gets heaven (i.e. lives in heaven) eternally, and it nourishes the manes.
228. There (i.e. at the time of solar eclipse) a man should take a bath. A man, who does not offer water with piṇḍas to his manes according to his capacity, becomes a cāṇḍāla.
229. When the Moon is eclipsed by Rāhu (i.e. at the time of the lunar eclipse), all the presents made are equal to the present of land; all brāhmaṇas are like Vyāsa; all water is like (that of) the Ganges.
230. (A present made at the time) of the lunar eclipse, is said to be a lakh times effective, and that made at the time of the solar eclipse is ten lakh times effective. (The present made at the time) of the lunar eclipse into the water of the Ganges is a crore times effective; and (that made at the time) of the solar eclipse (into the water of the Ganges) is ten crores times effective.
231. The fruit of a dip in the Ganges when the Moon is eclipsed by Rāhu (i.e. at the time of the lunar eclipse) is the same as the fruit of a good gift of a lakh of cows.
232. He who plunges into (i.e. bathes in) the Ganges at the time of the lunar or the solar eclipse, has (in fact) taken bath at all holy places; why does he (i.e. should he) roam over the earth?
233-234. The eclipse of the Sun on a Sunday or of the Moon on a Monday is called Cūḍāmaṇi ; a bath on this occasion is said (to give) unending fruit. That man, who having fasted on these occasions, gives water with piṇḍas at an ancient holy place, is settled in the Satyaloka .
The brāhimṇa said :
235-236. You have said that a śrāddha offered to a mane is a great sacrifice. O father, what should a son do in old age? O god, please tell me carefully by doing what a wise son obtains the highest good in many existences (i.e. existence after existence).
The lord said :
237. In youth the father is said to be the son, in old age the son is said to be the father due to being required to be looked after, and not on account of his worshipping (his father).
238. A man should worship his father like a deity, and should love him like a son; he should not, even mentally, disobey his words.
239. That son, who gives succor to his sick father, gets eternal heaven (i.e. lives eternally in heaven), and is always honoured by gods.
240. The son, who sees the signs of death of a dying father, and worships him, would be equal to gods.
241. Listen to the characteristics—which I shall (now) describe—of the wise son, who gives (i.e. takes) his father (to) heaven by fasting only.
242. The merit of fasting would be equal to that of thousands of horse-sacrifices and hundreds of Rājasūya -sacrifices; the virtue (of the father and the son) is like that of (bathing) at a crore of holy places.
243. The best man, who dies in the water of the Ganges, would never drink (again) the milk of his mother (i.e. would not be reborn) and would get salvation.
244. He, who happens to cast his life at Vārāṇasī, enjoys the desired fruit, and lives in my body.
245. The man who dies at the (seven sacred places along the bank of) Brahmaputrā, follows the same (good) course as is followed by contemplating sages who practise perpetual celibacy.
246. He, who especially dies after having duly resorted to the north bank of Lohita , becomes equal to me.
247. O best brāhmaṇa, he who dies at the holy place called Urvaśīkeśa (on the bank) of the same Brahmaputrā, and is born (again), obtains everything, and is not tainted with sins.
248. The body of him, who dies in the house, is bound as long as the knot (of falsehood) remains in the house.
249. Every year one by one they are dropped. There is no escape from the bondage, even when the relatives and sons are watching.
250. He, who dies on a mountain, in a jungle or an inaccessible place where there is no water, gets a bad condition after death, and is again born as an insect.
251. He, whose funeral rites take place the next day, lives in (the hell called) Kumbhīpāka , for sixty thousand years.
252. He, who, without washing his hands or cleansing his mouth after eating food, touches an untouchable, or one who is fallen, lives, after death, in hell for a long time, and is born among the Mlecchas .
253. And he is born in many species of beings like the insects. Therefore he should not think that merit or sin has long lasting effect.
254. He obtains that (good) condition which men i.e. all mortals obtain after death as a result of their religious merit and meritorious deeds.
255. He, who, recollecting the names of Viṣṇu, dies at a sacred place, is purified from his sin, goes to heaven and is not tainted with sins.
256. A strong son, who carries the dead body of his father, undoubtedly gets the fruit of a horse-sacrifice.
257. A son should put fire into the father’s mouth first (when the dead body is put) on the funeral pile, according to the rite purified by sacred hymns; then he should cremate him.
258. (He should say:) ‘I cremate all the limbs of him; I cremate him who is possessed of greed and delusion, and who is covered with (i.e. full of) sin and merit. Let him go to divine worlds.’
259. Even the son should, after having cremated (the father’s dead body), pass over to the collection of the ashes (of the burnt corpse). When the tenth day comes he should abandon wet garment.
260. Having cut off the red garment, he should throw it into fire or water. Then the wise man should perform the śrāddha on the eleventh day.
261-262. For the nourishment of the dead person’s body he should feed one brāhmaṇa. He should give presents duly. and also a garment, a seat and sandals; (or should give) land etc. or an elephant or a horse etc. equal to (the price of) all the material. He should also present a black cow for getting free from all sins.
263. A śrāddha offered on the fourth day, after three fortnights, six months and a year and twelve monthly śrāddhas—these are the sixteen śrāddhas.
264. He who does not perform these with faith and according to his capacity, certainly becomes a goblin even if hundreds of śrāddhas are offered (in his honour).
265. He should for one year give a water-jar, or food with flesh—eternal and perishable—and in their absence should pass a month suffering patiently.
266. The wise, best brāhmaṇa, should, when a year has passed, perform a sapiṇḍīkaraṇa [6] śrāddha, according to the procedure (followed) at the pārvaṇa śrāddha .
267. The period of defilement caused by the death of one’s father is one year; caused by the death of one’s mother is six months only; and the period of defilement caused by the death of one’s wife is three months; and half of it (is the period of defilement caused by the death) of one’s son or brother.
268. The defilement caused by the death of sapiṇḍas lasts as long as he (i.e. the dead body) remains in the house. O son, I am (now) telling you what is prohibited for a son; listen.
269-270. He should observe celibacy, should have good conduct, and should not at all approach his wife. The time after seven ghaṭikās and prior to nine ghaṭikās should be known as Kutapa . [7] Whatever is given to the manes during this period is inexhaustible. Three are pure at a śrāddha: daughter’ s son, Kutapa and sesamum.
271-273a. Three are recommended here (i.e. at a śrāddha): truth, absence of anger and absence of haste. After having performed a śrāddha, he should avoid evening prayer, others’ food, having a meal again (i.e. at night), copulation, giving and accepting gifts. A wise man should avoid a hundred prohibited things after having performed a śrāddha. Then only it (i.e. śrāddha) is properly performed (i.e. has its effect); this is what Brahmā himself has said.
273b-274. O son, listen to the old account of many (persons which) I am telling (now). They performed a śrāddha after having killed their preceptor’s cow and (yet) went to heaven. By merely narrating their account. a śrāddha becomes inexhaustible (i.e. gives an inexhaustible fruit).
275-277a. The seven brāhmaṇa disciples of Vasiṣṭha , who practised good vows, desired and took, when the śrāddha of their manes approached, the dear sacrificial cow of their preceptor; gladly the seven brothers took her home for her products; killing that cow at a sacrifice, they reflected, and, gave the flesh of the cow to a brāhmaṇa and served the rest to brāhmaṇas.
277b-278a. After having finished the rites in honour of the manes, those brāhmaṇas, having taken the calf with them, gave it to their preceptor (and said to him): “A tiger ate up the cow.”
278b-279a. Then he (i.e. the teacher) knowing by the power of his penance the reason of their (having told a lie), cursed his disciples: “You will become cāṇḍāla.”
279b-28la. The brāhmaṇas remained there trembling and with the palms of their hands joined. They, who gave cow’s flesh at a rite in honour of manes, and who thus had done thousands of prohibited things and great sins at the rites in honour of manes, were purified from the sins and went to heaven, O sinless one.
28lb-282a. (They said to Vasiṣṭha:) “O lord, we have heard manifold things of the past. O you well-versed in religion, (please) forgive us and end the curse.”
Vaisiṣṭha said :
282b-283. The curse is in proportion to your sin, and not by the consideration of dharma. Being born in castes like a cāṇḍāla, you will remember your former account. Your knowledge will not lapse, and your (power of) recollection also will not lapse.
284-285a. Having crossed the sinful birth, you will go to (i.e. attain) liberation. Then having cast their life, the brāhmaṇas, as a result of their preceptor’s curse, were born as cāṇḍālas, but (still) were endowed with knowledge.
285b-286. However, remembering that former existence (of a brāhmaṇa), they did not drink the milk (i.e. did not suck their mothers’ breasts). They died, and were born as deer; again they (died and) were born as cakravākas in a forest. Then they were born as white swans at the holy place of Mānasa and then as brāhmaṇas.
287-288a. Then, the magnanimous ones, being on the point of death, died due to dejection. At that time there was a great king known as Dharmaketu . With his wives and paraphernalia he went to that holy place to bathe (there).
288b-289a. Then three swans, thinking, through delusion, of kingdom, enjoyment, women and food, departed to another world (i.e. died).
289b-290a. Others, thinking ‘knowing Veda and Vedāṅgas we shall attain salvation’, departed to another world (i.e. died).
290b-291. Three of them became kings and four excellent brāhmaṇas. At Kurukṣetra , they knew, by the power of their penance, Vedas and Vedāṅgas and the news from this and the other world.
292. Three of them were born in a royal family as kings deluded with conceit. Due to the lapse of their knowledge, they neither knew anything about the next world, nor about what was beneficial or otherwise to them.
293. Those brāhmaṇas, prompted by uncertainty, called their servant, and said to him: “Seeing our poverty go to the kings and quickly give them (this) letter.”
294-295. (The letter read as:) “Those seven hunters in the Daśārṇa country were born as deer on the Kālañjara mountain. (They were again born) as Cakravāka in the Śaradvīpa, (and then) as swans in the Mānasa lake. They too are born as brāhmaṇas, who have mastered the Vedas, in Kurukṣetra. They are going on a long journey; why are you depressed?”
296. The servant took the letter, and showed it to the kings. The kings, having seen (i.e. read) the letter, abandoned their kingdom, and went to the brāhmaṇas.
297. Hearing their words (i.e. voice) the brāhmaṇas whose wealth was penance, went to them; and soon with them they went to (i.e. obtained) salvation.
298. Inexhaustible food and drink wait upon (i.e. are ready for) the manes of him, who on the occasion of a śrāddha, listens to this (account of) the seven hunters etc.
The brāhmaṇa said :
299. O Keśava , how can the rite (in honour) of the manes of a poor brāhmaṇa, who is an ascetic, or who dwells in a forest or who is a householder, be accomplished?
The lord said :
300. If he performs the rites (in honour) of the manes by obtaining grass and wood and by asking for a cowrie, it (the fruit) is a lakhfold more.
301. All the sins of that man who performs the śrāddha (in honour) of his manes by not doing a hundred prohibited things, perish; and he goes to heaven.
302. A man, who in the absence of all (the requisite things for a śrāddha) gives, on the death-anniversary of his dead ancestor, grass to a cow, obtains the fruit of offering piṇḍas and more also.
303. Formerly, in the Vairāṭa country, an extremely wretched man wept. He wept because of having nothing with him when the death anniversary of his dead ancestor had approached.
304-305. Having wept for a pretty long time, he asked a wise brāhmaṇa: “O brāhmaṇa, today is the death anniversary of my deceased ancestor. Which (thing) being done would be beneficial? O you best among those who know the Vedas, I do not have wealth as much as (even) a cowrie. Advise me in such a way that I shall remain on the proper course of conduct.”
The brāhmaṇa said :
306. O son, quickly go now at this time called Kutapa. Quickly give grass directed towards your manes, to a cow.
307. Then according to his advice, he took a bundle of grass, and became glad after having given it to a cow to nourish his dead ancestors.
308. By the power of this virtuous act he went to the abode of gods; and having enjoyed (in) the heaven, was (again) born in the family of the rich.
309. That wealthy man, due to his former merit, gave a piṇḍa in honour of his father, at the rite in honour of the dead ancestors, with (i.e. by spending) all his belongings and wealth.
310-311. Then after repeated performances (like this) for (i.e. during) one existence, he went to Viṣṇu’s abode. Having enjoyed unending happiness there, he became (i.e. was born as) a sovereign emperor; since there is no greater merit than (what is obtained) from a rite in honour of the dead ancestors, therefore a man, free from jealousy, should carefully perform it according to his capacity.
312-313. A man who first reads this series of religious account of (various) persons, obtains the opportunity of bathing in the Ganges in every world. All the heap of sins committed in existence after existence perishes after having recited or read (this account even) once.
[1]: [1] : Tāmbūla—The leaf of the piper-betel, which together with the areca-nut, catechu, is chewed after meals.
[2]: [2] : Yugādyā—See note on 49.41.
[3]: [3] : Pārvaṇa—The general ceremony of offering oblations to all the manes at a parvan (for parvan, see note on 46.109).
[4]: [4] : Āṣāḍhī—Day of full moon in the month of Āṣāḍha.
[5]: [5] : Nāndīmukha—A śrāddha ceremony performed in memory of the manes, preliminary to any festive occasion such as marriage etc.
[6]: [6] : Sapiṇḍa—A kinsman connected by the offering of the funeral rice-ball to the manes of the relatives upto the seventh generation (see Manu 5.60). Sapiṇḍīkaraṇa—The performance of a particular śrāddha in honour of the deceased sapiṇḍas. It is performed at the end of one full year after the death of a relative, but now usually performed on the twelfth day after death as part of the funeral obsequies.
[7]: [7] : Kutapa—The eighth muhūrta orportion from the last daṇḍa of the second watch to the first of the third or about noon; an eligible time for the performance of śrāddhas.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14422, revision 334541 (2022-04-05T11:08:05Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364173.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.