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Sṛṣṭi-khaṇḍa · Chapter 52

Chapter 52

Unit 52 of 693Sṛṣṭi-khaṇḍa · Chapter 52Sṛṣṭi-khaṇḍa · Chapter 521 source entries

Sṛṣṭi-khaṇḍa · Chapter 52

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द्विज उवाच- मांडव्यस्य मुनेर्विष्णोश्शूलाघातः कथं तनौ। पत्यौ पतिव्रतायाश्च कथं कुष्ठं कलेवरे१। हरिरुवाच- शिशुभावाच्च मांडव्यो झिल्लिकायामभानतः। वस्तिदेशे तृणं दत्वा मोहात्स च मुमोच ताम्२। तेनापवाददोषेण धर्मस्याज्ञातुरेव च। अहोरात्रं व्यथा कृच्छ्रा भुक्ता तेन द्विजन्मना३। किंतु समाधिना तेन न ज्ञातं शूलसंभवम्। कृच्छ्रं च मुनिना कृत्स्नं योगाभ्यासाद्भृशादपि४। कुष्ठिनो ब्रह्मणो घातादजितेंद्रियकारणात्। पूतिगंधं तनौ कुष्ठं संजातं द्विजसत्तम५। पुरा विप्राय तेनैव दत्तं गौरीचतुष्टयम्। कन्यकात्रितयं विप्र तेन तस्य पतिव्रता६। अस्यास्तु कारणादेव स च मत्समतां व्रजेत्। अत्र ते विस्मयः कुत्र वेदकर्मपुरातनम्७। द्विज उवाच- कृत्या नारी न यस्यैव तस्य स्वर्गो भवेद्ध्रुवम्। यथैतच्चरितं नाथ सर्वेषां शिवमिष्यते८। हरिरुवाच- संति कृत्याः स्त्रियः काश्चित्पुंसः सर्वस्वदस्य च। तत्राप्यरक्षणीयां च मनसापि न धारयेत्९। न स्त्रीणामप्रियः कश्चित्प्रियो वापि न विद्यते। गावस्तृणमिवारण्ये प्रार्थयंति नवंनवम्१०। पुमांसं वित्तहीनं च विरूपं गुणवर्जितम्। अकुलीनं च भृत्यं च कामिनी भजते ध्रुवम्११। भर्तारं च गुणोपेतं कुलीनं च महाधनम्। सुंदरं रतिदक्षं च त्यक्त्वा नीचं भजेद्वधूः१२। उमानारदसंवादमाख्यानं विद्धि भूसुर। येन विद्यास्त्रियाश्चेष्टा विविधाः कृत्स्नशो द्विज१३। स्वभावान्नारदो विप्र विश्वजिज्ञासको मुनिः। स्वांते विमृश्याथ गतः कैलासं गिरिमुत्तमम्१४। वृषकेतुसदाख्यान सप्रतिष्ठे हिमे गिरौ। प्रणिपत्य महात्मा वै पप्रच्छ पार्वतीं मुनिः१५। देवि सीमंतिनीनांतु दुश्चेष्टां ज्ञातुमुत्सहे। कौतुकेन त्वया चर्या वधूनां संप्रयुज्यते१६। सर्वासामपि नारीणां स्वान्तं जानासि तत्त्वतः। तन्मां कथय सर्वेषु विनीतमज्ञमत्र च१७। देव्युवाच- युवतीनां सदा चित्तं पुंसु तिष्ठत्यसंशयम्। अस्मिन्योनौ सुसंयोग्ये संगते वाप्यसंगते१८। सुवेषं पुरुषं दृष्ट्वा भ्रातरं यदि वा सुतम्। योनिः क्लिद्यति नारीणां सत्यं सत्यं हि नारद१९। स्थानं नास्ति क्षणं नास्ति नास्ति प्रार्थयिता नरः। तेन नारद नारीणां सतीत्वमुपजायते२०। घृतकुंभसमा नारी तप्तांगारसमः पुमान्। तस्माद्घृतं च वह्निं च नैकस्थाने च धारयेत्२१। यथैवमत्तमातंगं सृणिमुद्गरयोगतः। स्ववशं कुरुते यंता तथा स्त्रीणां प्ररक्षकः२२। पिता रक्षति कौमारे भर्ता रक्षति यौवने। पुत्राश्च स्थाविरे भावे न स्त्री स्वातंत्र्यमर्हति२३। ततः स्वातंत्र्यभावाच्च स्वेच्छया च वरांगना। पुरुषेणार्थिता धीरा प्रेरणादिचरी भवेत्२४। अरक्षणाद्यथा पाकः श्वकाकवशगो भवेत्। तथैव युवती नारी स्वच्छंदाद्दुष्टतां व्रजेत्२५। पुनरेव कुलं दुष्टं तस्यास्संसर्गतो भवेत्। परबीजेन यो जातः स च स्याद्वर्णसंकरः२६। जारजः संकरः पापो नरके नियतं वसेत्। कीटजातौ गता जाताः पुनः सर्वे महीतले२७। ततो म्लेच्छमुपानीतं कुलं स्याद्द्विजनंदन। कुलक्षयो भवेद्यस्मात्तस्माद्दुष्टां न धारयेत्२८। ज्ञात्वैव योषितां दोषं क्षमते यो नराधमः। स तिष्ठेन्निरये घोरे रौरवे पितृभिः सह२९। काचित्पातयते नारी काचिदुद्धरते कुलम्। तस्मात्सर्वप्रयत्नेन कुलजामुद्वहेद्बुधः३०। कुलद्वयं समा नारी समयित्वा तु तिष्ठति। साध्वी तारयते वंशान्दुष्टा पातयति ध्रुवम्३१। दारेष्वधीनं स्वर्गं च कुलं पंकं यशोऽयशः। पुत्रं दुहितरं मित्रं संसारे कथयंति च३२। तस्मादेकां द्वितीयां वा वामामुद्वाहयेद्बुधः। संतानार्थात्तु कामाच्च बहुदोषाश्रिता च सा३३। रजस्वलां च वनितां नावगच्छति यः पतिः। ब्रह्महा भ्रूणहा सोपि दुर्गतिं चाधिगच्छति३४। यो मोहाद्दुर्भगां कृत्वा साध्वीं त्यजति पापकृत्। तस्या वधेन यत्पापं तद्भुक्त्वा नरकं व्रजेत्३५। वनिताहरणं कृत्वा चांडलकुलतां व्रजेत्। तथैव वनिताहानात्पतितो जायते नरः३६। रामां विन्यस्य स्कंधे च चिरं यमपुरे वसेत्। मलमूत्रं शिरोदेशे नित्यं तस्य च संपतेत्३७। एवं वर्षसहस्राणि भारं वहति दुर्मतिः। पुनर्यावन्ति लोमानि तावत्स रौरवं व्रजेत्३८। पुनः कीटेषु संतीर्णस्तदा मानुषतां व्रजेत्। ततश्च कलहं शोकं प्राप्नोति पूर्वकल्मषात्३९। एवं जन्मत्रयं प्राप्य मुच्यते पातकान्नरः। तत्कालं नरकं भुक्त्वा सा तु काकी तु वञ्चकी४०। उच्छिष्टनरकं भुक्त्वा मानुषे विधवा भवेत्। यः पुनश्चांत्यजां गच्छेन्म्लेछां वा पुल्कसां नरः४१। द्वित्रिचतुर्गुणं भुक्त्वा तत्र संचीर्णवंचकः। मातरं गुरुभार्यां च ब्राह्मणीं महिषीं तथा४२। अन्यां वा प्रभुपत्नीं च गत्वा यात्यपुनर्भवं। भगिनीं तत्पुत्रभार्यां तथा दुहितरं स्नुषाम्४३। पितृव्यां मातुलानीं तु तथैव च पितृष्वसाम्। मातृष्वस्रादिकामन्यां गत्वा नास्ति च निष्कृतिः४४। ब्रह्महा स भवेदंधो वचसा जडतां व्रजेत्। कर्णयोर्बधिरो जातश्च्यवते नास्ति निष्कृतिः४५। उक्त्वा अश्लीलमत्यर्थमखिलं स्त्रीकृतेन हि। द्विज उवाच- एवं दुष्कृतमासाद्य कथं मोक्षो भवेत्पुनः४६। तत्समाचक्ष्व भगवन्श्रोतुमिच्छामि तत्त्वतः। श्रीभगवानुवाच। तासां च गमनं कृत्वा तप्तां लोहस्य पुत्तलद्यं४७। समालिंग्य त्यजेत्प्राणं शुचिर्लोकांतरं व्रजेत्। यो वै गृहाश्रमं त्यक्त्वा मच्चित्तो जायते नरः४८। नित्यं स्मरति गोविंदं सर्वपापक्षयो भवेत्। ब्रह्महत्यायुतं तेन कृतं गुर्वंगनागमात्४९। शतं शतसहस्रं च पैष्टीमद्यस्य भक्षणात्। स्वर्णादेर्हरणं कृत्वा तेषां संसर्गकं चिरं५० 1.52.50। एतान्यन्यानि पापानि महान्ति पातकानि च। अग्निं प्राप्य यथा तूलं तृणं शुष्कं प्रणश्यति५१। तस्मान्मन्नामगोविंदं स्मृत्वा पूतो भवेन्नरः। यो वा गृहाश्रमे तिष्ठेन्नित्यं गोविंदघोषणम्५२। कृत्वा च पूजयित्वा च स पापात्सन्तरो भवेत्। भागीरथी तटे रम्ये खगस्य ग्रहणे शिवे५३। गवां कोटिप्रदानेन यत्फलं लभते नरः। तत्फलं समवाप्नोति सहस्रं चाधिकं च यत्५४। गोविंदकीर्तने तात मत्पुरे चाक्षयं वसेत्। कामात्स भवने स्थित्वा सार्वभौमो भवेन्नृपः५५। पुराणेमत्कथां श्रुत्वा मत्सादृश्यं लभेन्नरः। कथयित्वा पुराणं च विष्णुसायुज्यतां व्रजेत्५६। तस्मान्नित्यं च श्रोतव्यं पुराणं धर्मसंचयं। श्रावितव्यं प्रयत्नेन लोके विष्णुतनुं व्रजेत्५७। अन्यद्वा स्त्रीकृते दोषे यथायोगं भवेद्ध्रुवं। निशामय प्रवक्ष्यामि तत्वतो द्विजनंदन५८। सर्वबीजस्य दानेन सांबुकुंभं महाफलम्। दद्याद्विप्राय पुण्याहे सद्यःपूतो भवेत्क्षणात्५९। सर्वं धान्यादिकं बीजं काले दद्याद्द्विजातये। सर्वपापक्षयं कृत्वा अक्षयं स्वर्गमश्नुते६०। गुणं वक्ष्यामि विप्रर्षे सतीनां यादृशं दृढम्। शुद्धवंशो भवेत्तस्या नित्यं लक्ष्मीः प्रवर्तते६१। उभयोर्वंशयोः स्वर्गो भर्तुरात्मन एव च। पतिव्रतागुणो विप्र विस्मृतः पृच्छतस्तव६२। पुनर्वक्ष्यामि योषाणां सर्वलोकहितं शुभम्। उषित्वा पूर्वकालं च पुण्यापुण्येन योषितः६३। पश्चात्पतिव्रतायाश्च ताश्च गच्छंति मद्गतिम्। षण्मासं वाथ वर्षं वा अधिकं च प्रशस्यते६४। पतिव्रता भवेद्या च यावत्पूता व्रजेद्दिवम्। सुरापं विप्रहंतारं सर्वपापयुतं पतिम्६५। पंकात्पूतं नयेत्स्वर्गं भर्त्तांरं यानुगच्छति। कंदर्पसदृशो भर्ता सा रतीव मनोरमा६६। जिष्णोरेवचिरं लोके भुंक्तेऽनंतमयं सुखम्। पतिव्रता बलाद्या च विदूरे स्वामिपातने६७। चिह्नं लब्ध्वामृता वह्नौ पापादुद्धरते पतिं। पतिव्रता च या नारी देशांतरमृते पतौ६८। सा भर्तुश्चिह्नमादाय वह्नौ सुप्त्वा दिवं व्रजेत्। या स्त्री ब्राह्मणजातीया मृतं पतिमनुव्रजेत्६९। सा स्वर्गमात्मघातेन नात्मानं न पतिं नयेत्। न म्रियेत समं गत्वा ब्राह्मणी ब्रह्मशासनात्७०। प्रव्रज्यागतिमाप्नोति मरणादात्मघातिनी। नरोत्तम उवाच- सर्वासामपि जातीनां ब्राह्मणः शस्य इष्यते७१। पुण्यं च द्विजमुख्येन अत्र किंवा विपर्ययः। श्रीभगवानुवाच- ब्राह्मण्यास्साहसं कर्म नैव युक्तं कदाचन७२। निःशेषेस्या वधं कृत्वा स नरो ब्रह्महा भवेत्। तस्माद्ब्राह्मणजातीया विप्रया च व्रतं चरेत्७३। प्रवक्ष्यामि यथातथ्यं शृणु विप्र यथार्थतः। आपणांतरमामिष्यं भक्षयेन्न कदाचन७४। अश्वमेधसहस्राणां हायने फलमाप्नुयात्। अर्हणं चेष्टदेवस्य हरेर्व्रतमनुत्तमम्७५। स्वामिनोपि जलं पिंडं संप्रदद्यादमत्सरात्। युगकोटिसहस्राणि युगकोटिशतानि च७६। पतिना सह सा साध्वी विष्णुलोके युता भवेत्। ततो महाव्रतं प्राप्य निरये ब्राह्मणी वधूः७७। उद्धरेदुभयोर्वंशाञ्छतशोथ सहस्रशः। अतो बंधुजनैरेव पुत्रैर्भ्रात्रादिभिर्बुधैः७८। विनियम्य सदा तस्या व्रतलोपं न कारयेत्। हरेश्चेद्वासरं प्राप्य विधवा न व्रतं चरेत्७९। पुनर्वैधव्यतामेति जन्मजन्मनि दुर्भगा। भोजनात्मत्स्यमांसस्य व्रतानां विप्रयोगतः८०। चिरं निरयमासाद्य शुनी भवति निश्चितम्। दुष्टाया मैथुनं गच्छेद्विधवाकुलनाशिनी८१। नरकाननुभूयाथ गृध्रिणी दशजन्मसु। द्विजन्मफेरवा भूत्वा ततो मानुषतां व्रजेत्८२। तथैव बालवैधव्या दासीत्वमुपगच्छति। द्विज उवाच- कन्यादानफलं ब्रूहि वद दास्याः फलं च यत्८३। विधानं च यथोक्तं च यदि मेनुग्रहः प्रभो। श्रीभगवानुवाच-। रूपाढ्ये गुणसंपन्ने कुलीने यौवनान्विते८४। समृद्धे वित्तसंपूर्णे कन्यादानफलं शृणु। सर्वाभरणसंयुक्तां कन्यकां यो ददाति च८५। तेन दत्ता धरा सर्वा सशैलवनकानना। अर्द्धाभरणदानेन फलं दातुर्भवेद्ध्रुवम्८६। अनाभरणकन्यायाः पादैकस्य फलं भवेत्। यः पुनः शुल्कमश्नाति स याति नरके नरः८७। विक्रीय चात्मजां मूढो नरकान्न निवर्त्तते। लोभादसदृशे पुंसि कन्यां यस्तु प्रयच्छति८८। रौरवं नरकं प्राप्य चांडालत्वं च गच्छति। अतएव हि शुल्कं च जामातुर्न कदाचन८९। गृह्णाति मनसा प्राज्ञो यद्दत्तं तस्य चाक्षयम्। भूमिं गां च हिरण्यं च धनं वस्त्रं च धान्यकम्९०। जामातुर्यौतकं दत्वा सर्वं भवति चाक्षयम्। विवाहसमये वत्स सगोत्र परगोत्रजैः९१। यौतकं दीयते किंचित्तत्सर्वं चाक्षयं भवेत्। दाता न स्मरते दानं प्रतिग्राही न याचते९२। उभौ तौ नरकं यातश्छिन्नरज्जुर्घटो यथा। अवश्यं यौतकं दानं दातव्यं सात्विकेन हि९३। अदत्वा नरकं प्राप्य दासीत्वमुपगच्छति। अत्यासन्नेतिदूरस्थे चात्याढ्ये चाति दुर्गते९४। कुलहीने च मूर्खे च षट्सु कन्या न दीयते। अतिवृद्धे चातिदीने रोगिष्ठे देशवासिनि९५। अतिक्रुद्धेप्यसन्तुष्टे षट्सु कन्या न दीयते। एतेभ्यः कन्यकां दत्वा नरकं चाधिगच्छति९६। लोभात्संमानलाभाच्च कन्यका परिवर्तनात्। मुनीनां प्रेयसीं नारीं युवतीं रूपशालिनीम्९७। सालंकारां सशय्यां च दत्वाऽनंतफलं लभेत्। अनयोश्च फलं तुभ्यं युवती कन्ययोरपि ९८। एका वराय दातव्या अपरा ब्राह्मणाय तु। क्रीता देवा यदातव्या धीरेणाकष्टकर्मणा९९। कल्पकालं भवेत्स्वर्गं नृपो वा कौ महाधनी। प्रतिजन्म लभेतैष सुपत्नीं वरवर्णिनीम्१०० 1.52.100। य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम्। सर्वपापक्षयस्तस्य सर्वशास्त्रार्थपारगः१०१। लभेत सोऽक्षयं स्वर्गं नारीणां वल्लभो भवेत्। क्षत्रियो विजयी चाथ लोकनाथो भवेद्ध्रुवम्१०२। श्रुतं हरति पापानि जन्मजन्मकृतानि च। सौभाग्यं लभते लोके तथैव च वरांगना१०३। इति श्रीपाद्मपुराणे प्रथमे सृष्टिखंडे पंचाख्याने स्त्रीणामाख्यानंनाम। द्विपंचाशत्तमोऽध्यायः५२।

dvija uvāca- māṃḍavyasya munerviṣṇośśūlāghātaḥ kathaṃ tanau| patyau pativratāyāśca kathaṃ kuṣṭhaṃ kalevare1| hariruvāca- śiśubhāvācca māṃḍavyo jhillikāyāmabhānataḥ| vastideśe tṛṇaṃ datvā mohātsa ca mumoca tām2| tenāpavādadoṣeṇa dharmasyājñātureva ca| ahorātraṃ vyathā kṛcchrā bhuktā tena dvijanmanā3| kiṃtu samādhinā tena na jñātaṃ śūlasaṃbhavam| kṛcchraṃ ca muninā kṛtsnaṃ yogābhyāsādbhṛśādapi4| kuṣṭhino brahmaṇo ghātādajiteṃdriyakāraṇāt| pūtigaṃdhaṃ tanau kuṣṭhaṃ saṃjātaṃ dvijasattama5| purā viprāya tenaiva dattaṃ gaurīcatuṣṭayam| kanyakātritayaṃ vipra tena tasya pativratā6| asyāstu kāraṇādeva sa ca matsamatāṃ vrajet| atra te vismayaḥ kutra vedakarmapurātanam7| dvija uvāca- kṛtyā nārī na yasyaiva tasya svargo bhaveddhruvam| yathaitaccaritaṃ nātha sarveṣāṃ śivamiṣyate8| hariruvāca- saṃti kṛtyāḥ striyaḥ kāścitpuṃsaḥ sarvasvadasya ca| tatrāpyarakṣaṇīyāṃ ca manasāpi na dhārayet9| na strīṇāmapriyaḥ kaścitpriyo vāpi na vidyate| gāvastṛṇamivāraṇye prārthayaṃti navaṃnavam10| pumāṃsaṃ vittahīnaṃ ca virūpaṃ guṇavarjitam| akulīnaṃ ca bhṛtyaṃ ca kāminī bhajate dhruvam11| bhartāraṃ ca guṇopetaṃ kulīnaṃ ca mahādhanam| suṃdaraṃ ratidakṣaṃ ca tyaktvā nīcaṃ bhajedvadhūḥ12| umānāradasaṃvādamākhyānaṃ viddhi bhūsura| yena vidyāstriyāśceṣṭā vividhāḥ kṛtsnaśo dvija13| svabhāvānnārado vipra viśvajijñāsako muniḥ| svāṃte vimṛśyātha gataḥ kailāsaṃ girimuttamam14| vṛṣaketusadākhyāna sapratiṣṭhe hime girau| praṇipatya mahātmā vai papraccha pārvatīṃ muniḥ15| devi sīmaṃtinīnāṃtu duśceṣṭāṃ jñātumutsahe| kautukena tvayā caryā vadhūnāṃ saṃprayujyate16| sarvāsāmapi nārīṇāṃ svāntaṃ jānāsi tattvataḥ| tanmāṃ kathaya sarveṣu vinītamajñamatra ca17| devyuvāca- yuvatīnāṃ sadā cittaṃ puṃsu tiṣṭhatyasaṃśayam| asminyonau susaṃyogye saṃgate vāpyasaṃgate18| suveṣaṃ puruṣaṃ dṛṣṭvā bhrātaraṃ yadi vā sutam| yoniḥ klidyati nārīṇāṃ satyaṃ satyaṃ hi nārada19| sthānaṃ nāsti kṣaṇaṃ nāsti nāsti prārthayitā naraḥ| tena nārada nārīṇāṃ satītvamupajāyate20| ghṛtakuṃbhasamā nārī taptāṃgārasamaḥ pumān| tasmādghṛtaṃ ca vahniṃ ca naikasthāne ca dhārayet21| yathaivamattamātaṃgaṃ sṛṇimudgarayogataḥ| svavaśaṃ kurute yaṃtā tathā strīṇāṃ prarakṣakaḥ22| pitā rakṣati kaumāre bhartā rakṣati yauvane| putrāśca sthāvire bhāve na strī svātaṃtryamarhati23| tataḥ svātaṃtryabhāvācca svecchayā ca varāṃganā| puruṣeṇārthitā dhīrā preraṇādicarī bhavet24| arakṣaṇādyathā pākaḥ śvakākavaśago bhavet| tathaiva yuvatī nārī svacchaṃdādduṣṭatāṃ vrajet25| punareva kulaṃ duṣṭaṃ tasyāssaṃsargato bhavet| parabījena yo jātaḥ sa ca syādvarṇasaṃkaraḥ26| jārajaḥ saṃkaraḥ pāpo narake niyataṃ vaset| kīṭajātau gatā jātāḥ punaḥ sarve mahītale27| tato mlecchamupānītaṃ kulaṃ syāddvijanaṃdana| kulakṣayo bhavedyasmāttasmādduṣṭāṃ na dhārayet28| jñātvaiva yoṣitāṃ doṣaṃ kṣamate yo narādhamaḥ| sa tiṣṭhenniraye ghore raurave pitṛbhiḥ saha29| kācitpātayate nārī kāciduddharate kulam| tasmātsarvaprayatnena kulajāmudvahedbudhaḥ30| kuladvayaṃ samā nārī samayitvā tu tiṣṭhati| sādhvī tārayate vaṃśānduṣṭā pātayati dhruvam31| dāreṣvadhīnaṃ svargaṃ ca kulaṃ paṃkaṃ yaśo'yaśaḥ| putraṃ duhitaraṃ mitraṃ saṃsāre kathayaṃti ca32| tasmādekāṃ dvitīyāṃ vā vāmāmudvāhayedbudhaḥ| saṃtānārthāttu kāmācca bahudoṣāśritā ca sā33| rajasvalāṃ ca vanitāṃ nāvagacchati yaḥ patiḥ| brahmahā bhrūṇahā sopi durgatiṃ cādhigacchati34| yo mohāddurbhagāṃ kṛtvā sādhvīṃ tyajati pāpakṛt| tasyā vadhena yatpāpaṃ tadbhuktvā narakaṃ vrajet35| vanitāharaṇaṃ kṛtvā cāṃḍalakulatāṃ vrajet| tathaiva vanitāhānātpatito jāyate naraḥ36| rāmāṃ vinyasya skaṃdhe ca ciraṃ yamapure vaset| malamūtraṃ śirodeśe nityaṃ tasya ca saṃpatet37| evaṃ varṣasahasrāṇi bhāraṃ vahati durmatiḥ| punaryāvanti lomāni tāvatsa rauravaṃ vrajet38| punaḥ kīṭeṣu saṃtīrṇastadā mānuṣatāṃ vrajet| tataśca kalahaṃ śokaṃ prāpnoti pūrvakalmaṣāt39| evaṃ janmatrayaṃ prāpya mucyate pātakānnaraḥ| tatkālaṃ narakaṃ bhuktvā sā tu kākī tu vañcakī40| ucchiṣṭanarakaṃ bhuktvā mānuṣe vidhavā bhavet| yaḥ punaścāṃtyajāṃ gacchenmlechāṃ vā pulkasāṃ naraḥ41| dvitricaturguṇaṃ bhuktvā tatra saṃcīrṇavaṃcakaḥ| mātaraṃ gurubhāryāṃ ca brāhmaṇīṃ mahiṣīṃ tathā42| anyāṃ vā prabhupatnīṃ ca gatvā yātyapunarbhavaṃ| bhaginīṃ tatputrabhāryāṃ tathā duhitaraṃ snuṣām43| pitṛvyāṃ mātulānīṃ tu tathaiva ca pitṛṣvasām| mātṛṣvasrādikāmanyāṃ gatvā nāsti ca niṣkṛtiḥ44| brahmahā sa bhavedaṃdho vacasā jaḍatāṃ vrajet| karṇayorbadhiro jātaścyavate nāsti niṣkṛtiḥ45| uktvā aślīlamatyarthamakhilaṃ strīkṛtena hi| dvija uvāca- evaṃ duṣkṛtamāsādya kathaṃ mokṣo bhavetpunaḥ46| tatsamācakṣva bhagavanśrotumicchāmi tattvataḥ| śrībhagavānuvāca| tāsāṃ ca gamanaṃ kṛtvā taptāṃ lohasya puttaladyaṃ47| samāliṃgya tyajetprāṇaṃ śucirlokāṃtaraṃ vrajet| yo vai gṛhāśramaṃ tyaktvā maccitto jāyate naraḥ48| nityaṃ smarati goviṃdaṃ sarvapāpakṣayo bhavet| brahmahatyāyutaṃ tena kṛtaṃ gurvaṃganāgamāt49| śataṃ śatasahasraṃ ca paiṣṭīmadyasya bhakṣaṇāt| svarṇāderharaṇaṃ kṛtvā teṣāṃ saṃsargakaṃ ciraṃ50 1.52.50| etānyanyāni pāpāni mahānti pātakāni ca| agniṃ prāpya yathā tūlaṃ tṛṇaṃ śuṣkaṃ praṇaśyati51| tasmānmannāmagoviṃdaṃ smṛtvā pūto bhavennaraḥ| yo vā gṛhāśrame tiṣṭhennityaṃ goviṃdaghoṣaṇam52| kṛtvā ca pūjayitvā ca sa pāpātsantaro bhavet| bhāgīrathī taṭe ramye khagasya grahaṇe śive53| gavāṃ koṭipradānena yatphalaṃ labhate naraḥ| tatphalaṃ samavāpnoti sahasraṃ cādhikaṃ ca yat54| goviṃdakīrtane tāta matpure cākṣayaṃ vaset| kāmātsa bhavane sthitvā sārvabhaumo bhavennṛpaḥ55| purāṇematkathāṃ śrutvā matsādṛśyaṃ labhennaraḥ| kathayitvā purāṇaṃ ca viṣṇusāyujyatāṃ vrajet56| tasmānnityaṃ ca śrotavyaṃ purāṇaṃ dharmasaṃcayaṃ| śrāvitavyaṃ prayatnena loke viṣṇutanuṃ vrajet57| anyadvā strīkṛte doṣe yathāyogaṃ bhaveddhruvaṃ| niśāmaya pravakṣyāmi tatvato dvijanaṃdana58| sarvabījasya dānena sāṃbukuṃbhaṃ mahāphalam| dadyādviprāya puṇyāhe sadyaḥpūto bhavetkṣaṇāt59| sarvaṃ dhānyādikaṃ bījaṃ kāle dadyāddvijātaye| sarvapāpakṣayaṃ kṛtvā akṣayaṃ svargamaśnute60| guṇaṃ vakṣyāmi viprarṣe satīnāṃ yādṛśaṃ dṛḍham| śuddhavaṃśo bhavettasyā nityaṃ lakṣmīḥ pravartate61| ubhayorvaṃśayoḥ svargo bharturātmana eva ca| pativratāguṇo vipra vismṛtaḥ pṛcchatastava62| punarvakṣyāmi yoṣāṇāṃ sarvalokahitaṃ śubham| uṣitvā pūrvakālaṃ ca puṇyāpuṇyena yoṣitaḥ63| paścātpativratāyāśca tāśca gacchaṃti madgatim| ṣaṇmāsaṃ vātha varṣaṃ vā adhikaṃ ca praśasyate64| pativratā bhavedyā ca yāvatpūtā vrajeddivam| surāpaṃ viprahaṃtāraṃ sarvapāpayutaṃ patim65| paṃkātpūtaṃ nayetsvargaṃ bharttāṃraṃ yānugacchati| kaṃdarpasadṛśo bhartā sā ratīva manoramā66| jiṣṇorevaciraṃ loke bhuṃkte'naṃtamayaṃ sukham| pativratā balādyā ca vidūre svāmipātane67| cihnaṃ labdhvāmṛtā vahnau pāpāduddharate patiṃ| pativratā ca yā nārī deśāṃtaramṛte patau68| sā bhartuścihnamādāya vahnau suptvā divaṃ vrajet| yā strī brāhmaṇajātīyā mṛtaṃ patimanuvrajet69| sā svargamātmaghātena nātmānaṃ na patiṃ nayet| na mriyeta samaṃ gatvā brāhmaṇī brahmaśāsanāt70| pravrajyāgatimāpnoti maraṇādātmaghātinī| narottama uvāca- sarvāsāmapi jātīnāṃ brāhmaṇaḥ śasya iṣyate71| puṇyaṃ ca dvijamukhyena atra kiṃvā viparyayaḥ| śrībhagavānuvāca- brāhmaṇyāssāhasaṃ karma naiva yuktaṃ kadācana72| niḥśeṣesyā vadhaṃ kṛtvā sa naro brahmahā bhavet| tasmādbrāhmaṇajātīyā viprayā ca vrataṃ caret73| pravakṣyāmi yathātathyaṃ śṛṇu vipra yathārthataḥ| āpaṇāṃtaramāmiṣyaṃ bhakṣayenna kadācana74| aśvamedhasahasrāṇāṃ hāyane phalamāpnuyāt| arhaṇaṃ ceṣṭadevasya harervratamanuttamam75| svāminopi jalaṃ piṃḍaṃ saṃpradadyādamatsarāt| yugakoṭisahasrāṇi yugakoṭiśatāni ca76| patinā saha sā sādhvī viṣṇuloke yutā bhavet| tato mahāvrataṃ prāpya niraye brāhmaṇī vadhūḥ77| uddharedubhayorvaṃśāñchataśotha sahasraśaḥ| ato baṃdhujanaireva putrairbhrātrādibhirbudhaiḥ78| viniyamya sadā tasyā vratalopaṃ na kārayet| hareścedvāsaraṃ prāpya vidhavā na vrataṃ caret79| punarvaidhavyatāmeti janmajanmani durbhagā| bhojanātmatsyamāṃsasya vratānāṃ viprayogataḥ80| ciraṃ nirayamāsādya śunī bhavati niścitam| duṣṭāyā maithunaṃ gacchedvidhavākulanāśinī81| narakānanubhūyātha gṛdhriṇī daśajanmasu| dvijanmapheravā bhūtvā tato mānuṣatāṃ vrajet82| tathaiva bālavaidhavyā dāsītvamupagacchati| dvija uvāca- kanyādānaphalaṃ brūhi vada dāsyāḥ phalaṃ ca yat83| vidhānaṃ ca yathoktaṃ ca yadi menugrahaḥ prabho| śrībhagavānuvāca-| rūpāḍhye guṇasaṃpanne kulīne yauvanānvite84| samṛddhe vittasaṃpūrṇe kanyādānaphalaṃ śṛṇu| sarvābharaṇasaṃyuktāṃ kanyakāṃ yo dadāti ca85| tena dattā dharā sarvā saśailavanakānanā| arddhābharaṇadānena phalaṃ dāturbhaveddhruvam86| anābharaṇakanyāyāḥ pādaikasya phalaṃ bhavet| yaḥ punaḥ śulkamaśnāti sa yāti narake naraḥ87| vikrīya cātmajāṃ mūḍho narakānna nivarttate| lobhādasadṛśe puṃsi kanyāṃ yastu prayacchati88| rauravaṃ narakaṃ prāpya cāṃḍālatvaṃ ca gacchati| ataeva hi śulkaṃ ca jāmāturna kadācana89| gṛhṇāti manasā prājño yaddattaṃ tasya cākṣayam| bhūmiṃ gāṃ ca hiraṇyaṃ ca dhanaṃ vastraṃ ca dhānyakam90| jāmāturyautakaṃ datvā sarvaṃ bhavati cākṣayam| vivāhasamaye vatsa sagotra paragotrajaiḥ91| yautakaṃ dīyate kiṃcittatsarvaṃ cākṣayaṃ bhavet| dātā na smarate dānaṃ pratigrāhī na yācate92| ubhau tau narakaṃ yātaśchinnarajjurghaṭo yathā| avaśyaṃ yautakaṃ dānaṃ dātavyaṃ sātvikena hi93| adatvā narakaṃ prāpya dāsītvamupagacchati| atyāsannetidūrasthe cātyāḍhye cāti durgate94| kulahīne ca mūrkhe ca ṣaṭsu kanyā na dīyate| ativṛddhe cātidīne rogiṣṭhe deśavāsini95| atikruddhepyasantuṣṭe ṣaṭsu kanyā na dīyate| etebhyaḥ kanyakāṃ datvā narakaṃ cādhigacchati96| lobhātsaṃmānalābhācca kanyakā parivartanāt| munīnāṃ preyasīṃ nārīṃ yuvatīṃ rūpaśālinīm97| sālaṃkārāṃ saśayyāṃ ca datvā'naṃtaphalaṃ labhet| anayośca phalaṃ tubhyaṃ yuvatī kanyayorapi 98| ekā varāya dātavyā aparā brāhmaṇāya tu| krītā devā yadātavyā dhīreṇākaṣṭakarmaṇā99| kalpakālaṃ bhavetsvargaṃ nṛpo vā kau mahādhanī| pratijanma labhetaiṣa supatnīṃ varavarṇinīm100 1.52.100| ya idaṃ śṛṇuyānnityaṃ puṇyākhyānamanuttamam| sarvapāpakṣayastasya sarvaśāstrārthapāragaḥ101| labheta so'kṣayaṃ svargaṃ nārīṇāṃ vallabho bhavet| kṣatriyo vijayī cātha lokanātho bhaveddhruvam102| śrutaṃ harati pāpāni janmajanmakṛtāni ca| saubhāgyaṃ labhate loke tathaiva ca varāṃganā103| iti śrīpādmapurāṇe prathame sṛṣṭikhaṃḍe paṃcākhyāne strīṇāmākhyānaṃnāma| dvipaṃcāśattamo'dhyāyaḥ52|

English translation

The brāhmaṇa said :

1. O Viṣṇu , how was there (i.e. for what reason was there) a wound of the stake on the body of Māṇḍavya (i.e. why was he fixed on the stake)? How (i.e. for what reason) leprosy spread on the body of the husband of the loyal wife?

Hari said :

2. As a child, Māṇḍavya inadvertently put (i.e. inserted) a straw into the abdomen of a cricket, and abandoned her through folly.

3. That brāhmaṇa , who was ignorant of dharma , due to that blemish, experienced a poignant pain day and night.

4. But being engaged in abstract meditation he did not feel (the agony) caused by the stake. Due to his great practice in deep meditation, the sage did not experience the full poignancy.

5. O best brāhmaṇa, due to the brāhmaṇa leper’s having harmed a brāhmaṇa, and due to his not having restrained his senses, there was leprosy, stinking with pus on his body.

6. O brāhmaṇa, formerly he had offered four young girls and also three daughters to brāhmaṇas , therefore he (obtained) that chaste (woman as his) wife.

7. Due to her only, he would be equal to me. Why should you be amazed? Know that the previous karma (is the cause).

The brāhmaṇa said :

8. He, whose wife is unruly and wicked, will not certainly get heaven; since, O lord, her life is like this, good of all is desired.

Hari said :

9. There are certain unruly and wicked wives of a man who gives everything. Among them the man should not think about her who cannot be protected.

10. To women none is dear; nor is there anyone that is not dear to them. Like cows looking for newer and newer grass they look for newer and newer lover.

11. A woman certainly resorts to a man who is poor, ugly, or who is not virtuous or who does not come from a good family or who is a servant.

12. A young married woman after leaving her husband, who is endowed with virtues, who belongs to a good family, who is very rich, who is handsome, and adept in sex would resort to a mean man.

13. O brāhmaṇa, listen to the dialogue between Umā and Nārada , by (listening to) which you would fully know the various actions of women.

14-15. O brāhmaṇa, the sage Nārada was naturally inquisitive about everything. Thinking to himself, he went to the excellent mountain Kailāsa , in the Himālaya , which was ( Śiva ’s) dwelling connected with the legend of Nandi . The magnanimous sage, having saluted Pārvatī , asked her:

16. “O goddess, I am eager to know about the ill acts of women. You are connected with the occupation of young married women.

17. You truly know the heart of all women. Therefore, please tell everything to me, who am humble and ignorant.”

The goddess said :

18. In this existence (as women) which is fit to be united with, whether it is appropriate or not, the heart of women is undoubtedly always fixed upon men.

19. O Nārada, it is true, (quite) true, that the vulva of women becomes moistened on seeing a well-dressed man, whether he is her brother or son.

20. When there is no place, no moment or no suitor (available), then (only) the chastity of women happens to be there.

21. A woman is like a pot of ghee ; a man is like a burning charcoal. Therefore one should not keep ghee and fire at one place.

22. O son, as the driver of an elephant brings him under control with a goad or a mallet, (exactly) in the same way the protector of women (brings them under control).

23. Her father protects her in her childhood; her husband protects her in her youth; her sons protect her in her old age. A woman never deserves freedom.

24. So due to her freedom and her own desire, a beautiful clever woman, sought after by a man, would act according to her urge.

25. As cooked food, in the absence of protection, is controlled by (i.e. eaten by) dogs and crows, in the same way, a young woman would become corrupt due to freedom.

26. Again, the family would be spoiled due to her contact. He who is born from the seed of another man (than his own father) is of a mixed caste.

27. Commixture of castes is caused by paramours. The sinner (who commits it) would certainly live in hell. All (such sinners) are born as insects on the earth.

28. Then O son of a brāhmaṇa, such a man is taken to (i.e. born in) a Mleccha family. Since due to a corrupt wife the family would perish, therefore a man should not have a corrupt wife.

29. That mean man who even after knowing the fault of women, endures it, would remain in the fearful Raurava (hell) with his dead ancestors.

30. Some woman causes the family to fall, some emancipates the family. Therefore, making all efforts, a wise man should marry a woman born in a good family.

31. A woman is impartial to both the families (i.e. that of her father and that of her husband), and brings them together. A good woman emancipates the families (i.e. members of both the families), (while) a wicked one causes them to fall.

32. They say that in the mundane existence, heaven, (good of) the family, blemish, success or failure, son, daughter, friend depend upon woman.

33. Therefore a wise man should marry one or the other for raising progeny. She is the abode of many blemishes.

34. The husband, who approaches his wife during menses, becomes the killer of a brāhmaṇa or of an embryo, and -goes to hell.

35. He, a sinner, who, through delusion dislikes and deserts a chaste wife, commits that sin which (he would have committed) by killing her, and having experienced the fruits of that (sin), he would go to hell.

36. By kidnapping a woman, a man (i.e. the man who kidnaps) would go to (i.e. would be born in) the family of a cāṇḍāla . In the same way a man becomes fallen by abandoning his wife.

37. Such a man would, placing his wife on his shoulder, live for a long time in Yama ’s city. Her feces and urine would always fall on his head.

38. Thus for thousands of years the wicked one carries (on his shoulders) the burden (of his wife). Again he would go to (i.e. live in) Raurava for as many years as there are hairs on the body.

39. He again descends (i.e. is born) among the insects, and then goes to (i.e. obtains) the existence of man. Then due to former blemish, he obtains (i.e. is involved in) quarrel and (suffers from) grief.

40-4la. Having thus obtained three births, a man is free from sin. His wife, suffering in hell for that much period, and being born as a female crow and a female fox, and having eaten the filth of leavings of food, would become a widow in the human world.

41 b-43a. And a man, a practised deceiver, who would approach (i.e. cohabit with) a cāṇḍāla woman or a Mleccha woman or a Pulkasa woman, having suffered there (i.e. in the hell) twice, thrice or four times that period (is reborn), and having cohabited with his mother, his preceptor’s wife, a brāhmaṇa woman, a queen or someone else who is the wife of a superior person, is not born again (i.e. eternally lives in hell only).

43b-44. There is no requital after having cohabited with (i.e. for one who cohabits with) his sister, his son’s wife, sister or daughter-in-law, his paternal uncle’s wife, the sister of his father or mother or any other woman (than his own wife).

45-46a. He would be the killer of a brāhmaṇa, would be blind and dull of speech. Being deaf in ears he falls, and there is no atonement (for the sin of him also) who has uttered very obscene words about women as a class.

The brāhmaṇa said :

46b-47a. O lord, having done such bad deeds, how is liberation (possible) (for such a man)? (Please) tell it to me. I really want to hear (about it).

The lord said :

47b-48a. Having gone to (i.e. cohabited with) them (i.e. one, who cohabits with these women), dies after embracing a doll of heated iron, and then being pure, goes to the other world.

48b-49a. All the sin of that man, who leaves the householder’s stage and becomes intent on me and always remembers Govinda , perishes.

49b-52a. (Even if) he has committed a myriad of brāhmaṇacides by approaching (i.e. cohabitting with) his preceptor’s wife, or has committed a hundred lakh of sins by drinking spirituous liquor distilled from rice etc. or has kept gold etc. with him for a long time after having snatched it—all these and other great sins of such a man perish as cotton or hay perishes (is burnt) after having come in contact with fire. Therefore, a man would be purified after having recollected my name i.e. Govinda.

52b-53a. That man, who lives in the householder’s stage (i.e. as a householder) and having worshipped him (i.e. who loudly recites Govinda’s name and worships him), is free from sin.

53b-55. That man obtains fruit equal to the fruit obtained by giving away a crore of cows on a solar eclipse day at the bank of the Ganges —or that which is a thousand times more—by reciting the name of Govinda, and he would eternally live in my city. Such a man becomes a sovereign king after having lived in (my) house according to his desire.

56-57. A man having listened to my story (narrated) in a Purāṇa , becomes equal to me. Having narrated the Purāṇa (to others) he would obtain intimate union with me. Therefore one should always carefully listen to and cause (others) to listen to a Purāṇa—the store of dharma; (i.e. should recite it to others). Such a man would go to (i.e. be united with) Viṣṇu’s body.

58. O son of a brāhmaṇa, listen to another thing also, which I shall narrate fully, as to what would happen (i.e. what is to be done) according to the circumstances when a sin with reference to a woman is committed.

59. A man should, on an auspicious day, present a jar of water—giving great fruit—along with the gift of all seeds to a brāhmaṇa. That moment only he is purified forthwith.

60. He should give the seeds of all grains etc., to a brāhmaṇa at the (proper) time. Having destroyed all his sins, he obtains heaven eternally.

61-62a. O brāhmaṇa sage, I shall tell you about the strong

virtue of a chaste woman. Her family becomes pure; and prosperity always prevails (in her family). Both the families obtain heaven, and also her husband and she herself (go to heaven).

62b. O brāhmaṇa, the virtue of a faithful, devoted wife has been forgotten (to be told) to you who have been asking (about it).

63-64a. I shall again tell what is beneficial to the worlds and auspicious as regards the women. Those meritorious women, having got up early go, after the chaste lady, to my position, as a result of their religious merit.

64b-66a. (The vow) is recommended for six months, or an year or more. The chaste woman, as long as she is pure, would go to heaven. The woman, who follows her husband, takes him, who is a drunkard, the killer of a brāhmaṇa, or full of all sins, to heaven from the mud (of sin).

66b-67a. He shines like the god of love, and she is charming like Rati . In the world only, she experiences unending pleasure.

67b-68a. She, who, on the death of her lord at a distant place, after having got his insignia, dies through her prowess as a chaste woman, emancipates her husband from sin.

68b-69a. If the chaste woman, when her husband is dead in another country, takes the insignia of her husband, she would go to heaven after having lain (i.e. if she lies) on (the pile of funeral) fire.

69b-70a. A brāhmaṇa woman who follows her dead husband, would not take herself and her husband to heaven, as a result of killing herself.

70b-7la. By the command of Brahmā , a brāhmaṇa woman should not die (by going to the cremation ground) with (the dead body of) her husband. She, becomes a killer of herself, (by thus dying with her husband. So she should not die like this), but (should) become a recluse.

Narottama said :

71b-72a. Of all the castes, a brāhmaṇa is recommended to be praiseworthy. What is meritorious here for an eminent brāhmaṇa, and what is its opposite (i.e. sinful)?

The lord said :

72b-74a. A rash act is never proper for a brāhmaṇa woman. A man (who lures her to do such an act) is a killer of a brāhmaṇa. Therefore, O brāhmaṇa, I shall tell you which vow a brāhmaṇa woman should observe; please listen properly.

74b- 75a. She should never eat flesh brought from a market. (Then) she would obtain the fruit of the performance of thousands of horse-sacrifices, at the end of the year.

75b-77a. Worship of the desired deity is the best vow (in honour) of Hari . Without jealousy she should also offer water and piṇḍa to her husband. The chaste woman will be suddenly united with her husband in the heaven of Viṣṇu; (and will live with him there) for crores of thousands of ages and crores of hundreds of ages.

77b-79a. From there the brāhmaṇa woman will come out, after having received a great vow. She would emancipate thousands and hundreds (of members) of both the families (i.e. her father’s family and her husband’s family). Therefore, relatives, sons, brothers etc. should never curb (her) and should not make her lose her vow.

79b-82. A widow should not observe the vow when Viṣṇu’s day occurs. The unfortunate one again becomes a widow existence after existence. She who eats fish and flesh, goes to hell (i.e. lives in hell) for a longtime, due to the wrong performance of the vows, and certainly becomes a bitch. That wicked widow, who cohabits (with a man) is the destroyer of the family, and having sufferel [suffered?] (i.e. lived) in hells, she becomes (i.e. is born) as a female vulture for ten births. Then becoming (i.e. being born as) a female jackal she would be born as a human being.

83a. Similarly she who becomes a widow in her childhood becomes a maid (if she errs in the performance of vows).

The brāhmaṇa said :

83b-84a. Tell me (about) the fruit (that one would get) by offering (one’s) daughter (to a proper bridegroom) and also tell me the fruit (that one gets) by (offering) a maid. O lord, tell me about the (proper) procedure about this, if you favour

The lord said :

84b-85a. Listen to the fruit (which one would get) by (offering one’s) daughter (to a bridegroom), who is endowed with (good) form (i.e. who is handsome), who is endowed with virtues, who hails from a good family, who is youthful, who is wealthy.

85b-86a. He, who gives his daughter united (i.e. decorated) with all ornaments, has (indeed) given the entire earth, with mountains, forests and jungles.

86b-87a. The giver would certainly get the fruit of offering his daughter (decorated with) half (the number of) ornaments. The fruit of offering a daughter without ornaments would be a quarter (of the fruit mentioned above).

87b-88a. A man who receives the price for his daughter goes to hell. The ignorant man, after having sold his daughter (i.e. who accepts the price for his daughter), never comes back from hell.

88b-89a. He, who, through greed, offers his daugh ter to a man who is not suitable (for her), goes to the Raurava hell and (then) is born as a cāṇḍāla.

89b-90a. Therefore a wise man never takes from his son-inlaw the price for his daughter. What he willingly gives is inexhaustible for him (i.e. gives him an inexhaustible fruit).

90b-9la. All that land, a cow, gold, wealth, garments, corn which he gives to his son-in-law and the presents made to his daughter at the time of her marriage becomes (i.e. leads to an) inexhaustible (fruit).

91b-92a. O child, whatever presents are given to the bride

at her marriage by those who belong to her family or by those who belong to other families (than her own family) become inexhaustible.

92b-93a. The donor does (i.e. should) not remember the gift, nor does (i.e. should) the recipient ask for it. Both (who remember what he gives, and who asks for a present) go to hell like a pot the rope of which is cut off.

93b-94a. So a good man should give presents to a bride at her marriage. By not giving such a present one goes to hell and becomes (i.e. is born as) a maid-servant.

94b-95a. A daughter is not given in marriage to anyone of these six types of men, viz. one who lives very near, one who lives far away, one who is extremely opulent, one who is very poor, who does not have a high descent, or who is a fool.

95b-96a. Similarly a daughter is not given to a very old man, or to him who is very miserable or to him who lives in (another) country, to him who becomes very angry or to him who is not content.

96b. A man, giving (i.e. who gives) his daughter to (anyone of) these obtains (i.e. goes to) hell.

97a. (A man, who gives his daughter to an unsuitable man) through greed, through being honoured or who exchanges the bride (at the time of marriage), goes to hell.

97b-98a. By offering a dear, young, beautiful woman (i.e. a maiden) along with ornaments and bed, to (one of) the sages, a man would obtain unending fruit.

98b-99a. The fruit of a young virgin and a girl eight years old is the same. One should be given to a suitor, the other one to a brāhmaṇa.

99b-I 00. A wise man, without troubling himself, should offer a purchased daughter to god. Till the end of the Kalpa he would get (i.e. live in) heaven, and would be a king or a very rich man on the earth; and in every birth he would get a very beautiful, fine wife.

101-103. The sin of that man, who everyday listens to this excellent auspiciou s account, perishes and he masters all sacred works. He would get eternal heaven (i.e. would eternally live in heaven), and would become dear to women. A kṣatriya becomes victorious and certainly a king also. Listening to it removes sins committed in birth after birth. In the same way, an excellent woman receives good fortune (i.e. the auspicious state of wife-hood).

Complete chapter-aligned witnesses. Sanskrit Wikisource page 36082, revision 334564 (2022-04-06T03:13:07Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364175.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.