Sṛṣṭi-khaṇḍa · Chapter 53
Sourceद्विज उवाच- तुलाधारस्य चरितं प्रभावमतुलं प्रभो। वक्तुमर्हस्यशेषेण यदि मय्यस्त्यनुग्रहः१। श्रीभगवानुवाच - सत्यभावादलोभाच्च दद्याद्यो वै त्वमत्सरात्। नित्यं यज्ञशतं तस्य सुनिष्पन्नं सुदक्षिणम्२। सत्येनोदयते सूरो वाति वातस्तथैव च। न लंघयेत्समुद्रस्तु वेलां कूर्मो धरां तथा३। सत्येन लोकास्तिष्ठंति सर्वे च वसुधाधराः। सत्याद्भ्रष्टोथ यः सत्वोप्यधोवासी भवेद्ध्रुवम्४। सत्यवाचिरतोथस्तु सत्यकार्यरतः सदा। सशरीरेण स्वर्लोकमागत्याच्युततां व्रजेत्५। सत्येन मुनयः सर्वे मां च गत्वा स्थिरं गताः। सत्याद्युधिष्ठिरो राजा सशरीरो दिवं गतः६। सर्वशत्रुगणं जित्वा लोको धर्मेण पालितः। अकरोच्च मखं शुद्धं राजसूयं सुदुर्लभम्७। चतुरशीतिसहस्राणि ब्राह्मणानां च नित्यशः। भोजयेद्रुक्मपात्रेषु राजोपकरणेषु च८। भोजयित्वोपकरणांस्तेभ्यो दत्वा विसर्जयेत्। यदभीष्टं द्विजातीनामतोन्यद्दापयेद्धनम्९। अदरिद्रं ततो ज्ञात्वा द्विजव्यूहं परित्यजेत्। तथैव स्नातकानां तु सहस्राणि तु षोडश। नित्यं संभोजयेद्राजा सत्येनैव विमत्सरः१०। अतिष्ठंत गृहे पूर्वं चिरं तस्य जिगीषया। जितं तेन जगत्सर्वं प्राणानुग्रहकारणात्११। सत्येन चासुरो राजा बलिरिंद्रो भविष्यति। पातालस्थस्य तस्यैव भूयस्तिष्ठामि वेश्मनि१२। निरंतरं च तिष्ठामि स्वांते पुण्यैककर्मणः। यद्वा पुरा मया बद्धो दैत्ययोनेर्विमोक्षणात्१३। तलं चैवामरत्वं हि शक्रत्वं प्रददाम्यहम्। हरिश्चंद्रो नृपस्सत्यात्सवाहनपरिच्छदः१४। स्वशरीरेण शुद्धेन सत्यलोके प्रतिष्ठितः। राजानो बहवश्चान्ये ये च सिद्धा महर्षयः१५। ज्ञानिनो यतयश्चैव सर्वे सत्येऽच्युताऽभवन्। तस्मात्सत्यरतो लोके संसारोद्धरणक्षमः१६। तुलाधारो महात्मा वै सत्यवाक्ये प्रतिष्ठितः। लोके तत्सदृशो नास्ति सत्यवाक्यस्य कारणात्१७। अश्वमेधसहस्रेण सत्यं तु तुलया धृतम्। अश्वमेधसहस्राद्धि सत्यमेव विशिष्यते१८। सर्वं सत्याद्भवेत्साध्यं सत्यो हि दुरतिक्रमः। सत्यवाक्येन सा धेनुर्बहुला स्वर्गगामिनी१९। सर्वं राष्ट्रं समाधाय पुनरावृत्तिदुर्लभा। तथायं सर्वदा साक्षी मृषा नास्ति कदाचन२०। बह्वर्घमल्पमर्घं च क्रयविक्रयणे सुधीः। सत्यवाक्यं प्रशस्तं च विशेषात्साक्षिणो भवेत्२१। साक्षिणः सत्यमुक्त्वा च अक्षयं स्वर्गमाययुः। वावदूकः सभां प्राप्य सत्यं वदति वाक्पतिः२२। स याति ब्रह्मणो गेहं यज्ञैरन्यैश्च दुर्लभम्। सभायां यो वदेत्सत्यमश्वमेधफलं लभेत्२३। लोभाद्द्वेषान्मृषोक्त्वा च रौरवं नरकं व्रजेत्। सर्वसाक्षी तुलाधारो जनानां शूर एव च२४। विशेषाल्लोभसंत्यागान्नाके निर्जरतां व्रजेत्। कश्चिच्छूद्रो महाभागो न लोभे वर्तते क्वचित्२५। वृत्तिश्शाकेन दुःखेन तथा शिलोंछतो भृशम्। जर्जरं वस्त्रयुग्मं च करौ पात्रे च सर्वदा२६। सदापि लाभविरहो न परस्वं गृहीतवान्। तस्य जिज्ञासयैवाहं गृहीत्वा वस्त्रयुग्मकम्२७। अवकोटे नदीतीरे स्थितस्संस्थाप्य सादरम्। स दृष्ट्वा वस्त्रयुग्मं तन्न लोभे कुरते मनः२८। इतरस्य परिज्ञाय तत्क्षांत्या स्वगृहं ययौ। ततो विचिंतयित्वा तु हृदा स्वल्पमिति द्विज२९। उदुंबरं हेमगर्भं मया तत्रैव पातितम्। किंकरे च नदीतीरे विकोणे जनवर्जिते३०। तस्य यातस्य देशे तु दृष्टं तेन तदद्भुतम्। अलं विधानमेतत्तु कृत्रिमं चोपलक्ष्यते३१। ग्रहणे वाधुना चास्य अलोभं नष्टमेव मे। अस्यैव रक्षणे कष्टमहंकारपदं त्विदम्३२। यतो लोभस्ततो लाभो लाभाल्लोभः प्रवर्तते। लोभग्रस्तस्य पुंसश्च शाश्वतो निरयो भवेत्३३। यदि नो विगुणं वित्तं यदा वेश्मनि तिष्ठति। तदा मे दारपुत्राणामुन्मादो ह्युपपद्यते३४। उन्मादात्कामसंजात विकारान्मतिविभ्रमः। भ्रमान्मोहोप्यहंकारः क्रोधलोभावतः परं३५। एषां प्रचुरभावाच्च तपः क्षयं गमिष्यति। क्षीणे तपसि वर्तंते पंकाश्चित्तप्रमोहकाः३६। तैश्च शृंखलयोगैश्च बद्धो नैवोद्धृतिं व्रजेत्। एतद्विमृश्य शूद्रोऽसौ परित्यज्य गृहं गतः३७। स्वस्था देवा मुदा तत्र साधुसाध्विति चाब्रुवन्। निर्ग्रंथिरूपमादाय तस्यांतिक गृहं तथा३८। गत्वाहं दैवसंवादमवदं भूतवर्तनम्। ततोभ्यासप्रसंगाच्च जनानां च परिप्लवात्३९। तस्य योषा तदागत्य पप्रच्छ दैवकारणम्। ततोहमवदं तस्य यद्वा चेतोगतं द्रुतम्४०। निभृतोथ निनादस्य कारणं कथितं मया। हृद्गतं पतिना तेद्य विधिना दत्तमज्ञवत्४१। परित्यक्तं महाभागे पुनर्नास्तीह ते वसु। यावज्जीवति दौर्विध्यं तस्य भोक्ता न संशयः४२। गच्छ मातर्गृहं शून्यमलब्धं तत्प्रपृच्छतम्। श्रुत्वा तद्वै शिवं सा च वचनं पत्युरंतिके४३। गत्वा प्रोवाच दुर्वृत्तं तच्छ्रुत्वा विस्मयं गतः। स विचिंत्य तया सार्धमागतोसौ ममांतिकम्४४। निभृतं मामुवाचेदं क्षपणत्वं च कीर्तय। क्षपणक उवाच- चाक्षुषं चिरसंशुद्धं हेलया तृणवत्कथम्४५। त्वया त्यक्तं यतस्तात नास्ति भाग्यमकंटकम्। ऐश्वर्यमतुलं शौर्यं शीर्यते भावुकं पुनः४६। स्वबंधूनां महद्दुःखमाजन्ममरणांतिकम्। द्रक्ष्यसे चात्मना नित्यं मृतानां या गतिर्ध्रुवम्४७। तस्मात्तद्गृह्यतां तूर्णं भुंक्ष्व भोग्यमकंटकम्। ऐश्वर्यमतुलं शौर्यं लोकानां विस्मयं वरम्४८। शूद्र उवाच- न मे वित्ते स्पृहा चास्ति धनं संसार वागुरा। तद्विधौ पतितो मर्त्यो न पुनर्मोक्षकं व्रजेत्४९। शृणु वित्तस्य यद्दोषमिहलोके परत्र च। भयं चोराच्च ज्ञातिभ्यो राजभ्यस्तत्करादपि५० 1.53.50। सर्वे जिघांसवो मर्त्याः पशुमत्स्यविविष्किराः। तथा धनवतां नित्यं कथमर्थास्सुखावहाः५१। प्राणस्यांतकरो ह्यर्थस्साधको दुरितस्य च। कालादीनां प्रियं गेहं निदानं दुर्गतेः परम्५२। क्षपणक उवाच- यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बांधवाः। कुलं शीलं च पांडित्यं रूपं भोग्यं यशः सुखम्५३। धनेन तु विहीनस्य पुत्रदारोज्झितस्य च। कथं मित्रं कथं धर्मं दीनानां जन्मनः कथं५४। सत्वादिक्रतुकार्यं च पुष्करिण्युपकारकं। दानं नाकस्य सोपानं निःस्वस्य च न सिद्ध्यति५५। व्रतकार्यस्य रक्षा च धर्मादिश्रवणं भृशम्। पितृयज्ञादितीर्थं च निर्वित्तस्य न सिद्ध्यति५६। तथा रोगप्रतीकारः पथ्यमौषधसंचयं। रक्षणं विग्रहश्चैव शत्रूणां विजयो ध्रुवम्५७। स्त्रीणां च जन्मना वार्ता वसुयोगेन लभ्यते। भूतभव्यप्रवृत्तानां सुकृतं दुष्कृतं च यत्५८। तस्माद्बहुधनं यस्य तस्य भोग्यं यदृच्छया। स्वर्गं वितरणादेव लप्स्यसे ह्यचिरादितः५९। शूद्र उवाच- अकामाच्च व्रतं सर्वमक्रोधात्तीर्थसेवनम्। दया जप्यसमा शुद्धं संतोषो धनमेव च६०। अहिंसा परमा सिद्धिः शिलोंछवृत्तिरुत्तमा। शाकाहारः सुधातुल्य उपवासः परंतप६१। संतोषो मे महाभोग्यं महादानं वराटकम्। मातृवत्परदाराश्च परद्रव्याणि लोष्ठवत्६२। परदारा भुजंगाभाः सर्वयज्ञ इदं मम। तस्मादेनं न गृह्णामि सत्यं सत्यं गुणाकर६३। प्रक्षालनाद्धि पंकस्य दूरादस्पर्शनं वरं। इत्युक्ते तु नरश्रेष्ठ पुष्पवर्षं पपात ह६४। मूर्ध्रिदेशे तनौ तस्य सर्वदेवेरितं द्विज। देवदुंदुभयो नेदुर्नृत्यंत्यप्सरसां गणाः६५। जगुर्गंधर्वपतयो विमानं चापतद्दिवः। ऊचुर्देवगणास्तत्र विमानमिदमारुह६६। सत्यलोकं समासाद्य भुंक्ष्व भोग्यं महेंद्रवत्। संख्या तेनापि वर्तेत भोग्यकालस्य धार्मिक६७। इत्युक्तेषु च देवेषु शूद्रो वचनमब्रवीत्। कथं निर्ग्रंथकस्यास्य ज्ञानं चेष्टास्य भाषणम्६८। किं वा हरिहरौ ब्रह्मा किं वा शक्रो बृहस्पतिः। किं वा मच्छलनादेव साक्षाद्धर्म इहागतः६९। इत्युक्ते क्षपणश्चासौ स्मितो वचनमब्रवीत्। विज्ञातुं चैव वो धर्ममहं विष्णुरिहागतः७०। विमानेन दिवं गच्छ सकुटुंबो महामुने। मत्प्रसादाच्च युष्माकं सदैव नवयौवनम्७१। भविष्यति महाप्राज्ञ भाग्यानंत्यं प्रलप्स्यथ। दिव्याभरणसंयुक्ता दिव्यवस्त्रोपशोभिताः७२। गतास्ते सहसा नाकं सर्वैर्बंधुजनैर्वृताः। एवं द्विजवरश्रेष्ठ लोभत्यागाद्ययुर्दिवम्७३। तुलाधारस्तथाधीमान्सत्यधर्म प्रतिष्ठितः। ये न जानाति तद्वृत्तं देशांतरसमुद्भवम्७४। तुलाधारसमो नास्ति सुरलोके प्रतिष्ठितः। तस्मात्त्वमपि भूदेव समं गत्वा दिवं व्रज७५। य इदं शृणुयान्मर्त्यः सर्वधर्मप्रतिष्ठितः। जन्मजन्मार्जितं पापं तत्क्षणात्तस्य नश्यति७६। सकृत्पठनमात्रेण सर्वयज्ञफलं लभेत्। लोकानां पुरतो विप्र देवानामर्च्यतां व्रजेत्७७। इति श्रीपाद्मपुराणे प्रथमे सृष्टिखंडे शूद्रस्यालोभाख्यानं नाम त्रिपंचाशत्तमो-ऽध्यायः५३। ।
dvija uvāca- tulādhārasya caritaṃ prabhāvamatulaṃ prabho| vaktumarhasyaśeṣeṇa yadi mayyastyanugrahaḥ1| śrībhagavānuvāca - satyabhāvādalobhācca dadyādyo vai tvamatsarāt| nityaṃ yajñaśataṃ tasya suniṣpannaṃ sudakṣiṇam2| satyenodayate sūro vāti vātastathaiva ca| na laṃghayetsamudrastu velāṃ kūrmo dharāṃ tathā3| satyena lokāstiṣṭhaṃti sarve ca vasudhādharāḥ| satyādbhraṣṭotha yaḥ satvopyadhovāsī bhaveddhruvam4| satyavāciratothastu satyakāryarataḥ sadā| saśarīreṇa svarlokamāgatyācyutatāṃ vrajet5| satyena munayaḥ sarve māṃ ca gatvā sthiraṃ gatāḥ| satyādyudhiṣṭhiro rājā saśarīro divaṃ gataḥ6| sarvaśatrugaṇaṃ jitvā loko dharmeṇa pālitaḥ| akarocca makhaṃ śuddhaṃ rājasūyaṃ sudurlabham7| caturaśītisahasrāṇi brāhmaṇānāṃ ca nityaśaḥ| bhojayedrukmapātreṣu rājopakaraṇeṣu ca8| bhojayitvopakaraṇāṃstebhyo datvā visarjayet| yadabhīṣṭaṃ dvijātīnāmatonyaddāpayeddhanam9| adaridraṃ tato jñātvā dvijavyūhaṃ parityajet| tathaiva snātakānāṃ tu sahasrāṇi tu ṣoḍaśa| nityaṃ saṃbhojayedrājā satyenaiva vimatsaraḥ10| atiṣṭhaṃta gṛhe pūrvaṃ ciraṃ tasya jigīṣayā| jitaṃ tena jagatsarvaṃ prāṇānugrahakāraṇāt11| satyena cāsuro rājā baliriṃdro bhaviṣyati| pātālasthasya tasyaiva bhūyastiṣṭhāmi veśmani12| niraṃtaraṃ ca tiṣṭhāmi svāṃte puṇyaikakarmaṇaḥ| yadvā purā mayā baddho daityayonervimokṣaṇāt13| talaṃ caivāmaratvaṃ hi śakratvaṃ pradadāmyaham| hariścaṃdro nṛpassatyātsavāhanaparicchadaḥ14| svaśarīreṇa śuddhena satyaloke pratiṣṭhitaḥ| rājāno bahavaścānye ye ca siddhā maharṣayaḥ15| jñānino yatayaścaiva sarve satye'cyutā'bhavan| tasmātsatyarato loke saṃsāroddharaṇakṣamaḥ16| tulādhāro mahātmā vai satyavākye pratiṣṭhitaḥ| loke tatsadṛśo nāsti satyavākyasya kāraṇāt17| aśvamedhasahasreṇa satyaṃ tu tulayā dhṛtam| aśvamedhasahasrāddhi satyameva viśiṣyate18| sarvaṃ satyādbhavetsādhyaṃ satyo hi duratikramaḥ| satyavākyena sā dhenurbahulā svargagāminī19| sarvaṃ rāṣṭraṃ samādhāya punarāvṛttidurlabhā| tathāyaṃ sarvadā sākṣī mṛṣā nāsti kadācana20| bahvarghamalpamarghaṃ ca krayavikrayaṇe sudhīḥ| satyavākyaṃ praśastaṃ ca viśeṣātsākṣiṇo bhavet21| sākṣiṇaḥ satyamuktvā ca akṣayaṃ svargamāyayuḥ| vāvadūkaḥ sabhāṃ prāpya satyaṃ vadati vākpatiḥ22| sa yāti brahmaṇo gehaṃ yajñairanyaiśca durlabham| sabhāyāṃ yo vadetsatyamaśvamedhaphalaṃ labhet23| lobhāddveṣānmṛṣoktvā ca rauravaṃ narakaṃ vrajet| sarvasākṣī tulādhāro janānāṃ śūra eva ca24| viśeṣāllobhasaṃtyāgānnāke nirjaratāṃ vrajet| kaścicchūdro mahābhāgo na lobhe vartate kvacit25| vṛttiśśākena duḥkhena tathā śiloṃchato bhṛśam| jarjaraṃ vastrayugmaṃ ca karau pātre ca sarvadā26| sadāpi lābhaviraho na parasvaṃ gṛhītavān| tasya jijñāsayaivāhaṃ gṛhītvā vastrayugmakam27| avakoṭe nadītīre sthitassaṃsthāpya sādaram| sa dṛṣṭvā vastrayugmaṃ tanna lobhe kurate manaḥ28| itarasya parijñāya tatkṣāṃtyā svagṛhaṃ yayau| tato viciṃtayitvā tu hṛdā svalpamiti dvija29| uduṃbaraṃ hemagarbhaṃ mayā tatraiva pātitam| kiṃkare ca nadītīre vikoṇe janavarjite30| tasya yātasya deśe tu dṛṣṭaṃ tena tadadbhutam| alaṃ vidhānametattu kṛtrimaṃ copalakṣyate31| grahaṇe vādhunā cāsya alobhaṃ naṣṭameva me| asyaiva rakṣaṇe kaṣṭamahaṃkārapadaṃ tvidam32| yato lobhastato lābho lābhāllobhaḥ pravartate| lobhagrastasya puṃsaśca śāśvato nirayo bhavet33| yadi no viguṇaṃ vittaṃ yadā veśmani tiṣṭhati| tadā me dāraputrāṇāmunmādo hyupapadyate34| unmādātkāmasaṃjāta vikārānmativibhramaḥ| bhramānmohopyahaṃkāraḥ krodhalobhāvataḥ paraṃ35| eṣāṃ pracurabhāvācca tapaḥ kṣayaṃ gamiṣyati| kṣīṇe tapasi vartaṃte paṃkāścittapramohakāḥ36| taiśca śṛṃkhalayogaiśca baddho naivoddhṛtiṃ vrajet| etadvimṛśya śūdro'sau parityajya gṛhaṃ gataḥ37| svasthā devā mudā tatra sādhusādhviti cābruvan| nirgraṃthirūpamādāya tasyāṃtika gṛhaṃ tathā38| gatvāhaṃ daivasaṃvādamavadaṃ bhūtavartanam| tatobhyāsaprasaṃgācca janānāṃ ca pariplavāt39| tasya yoṣā tadāgatya papraccha daivakāraṇam| tatohamavadaṃ tasya yadvā cetogataṃ drutam40| nibhṛtotha ninādasya kāraṇaṃ kathitaṃ mayā| hṛdgataṃ patinā tedya vidhinā dattamajñavat41| parityaktaṃ mahābhāge punarnāstīha te vasu| yāvajjīvati daurvidhyaṃ tasya bhoktā na saṃśayaḥ42| gaccha mātargṛhaṃ śūnyamalabdhaṃ tatprapṛcchatam| śrutvā tadvai śivaṃ sā ca vacanaṃ patyuraṃtike43| gatvā provāca durvṛttaṃ tacchrutvā vismayaṃ gataḥ| sa viciṃtya tayā sārdhamāgatosau mamāṃtikam44| nibhṛtaṃ māmuvācedaṃ kṣapaṇatvaṃ ca kīrtaya| kṣapaṇaka uvāca- cākṣuṣaṃ cirasaṃśuddhaṃ helayā tṛṇavatkatham45| tvayā tyaktaṃ yatastāta nāsti bhāgyamakaṃṭakam| aiśvaryamatulaṃ śauryaṃ śīryate bhāvukaṃ punaḥ46| svabaṃdhūnāṃ mahadduḥkhamājanmamaraṇāṃtikam| drakṣyase cātmanā nityaṃ mṛtānāṃ yā gatirdhruvam47| tasmāttadgṛhyatāṃ tūrṇaṃ bhuṃkṣva bhogyamakaṃṭakam| aiśvaryamatulaṃ śauryaṃ lokānāṃ vismayaṃ varam48| śūdra uvāca- na me vitte spṛhā cāsti dhanaṃ saṃsāra vāgurā| tadvidhau patito martyo na punarmokṣakaṃ vrajet49| śṛṇu vittasya yaddoṣamihaloke paratra ca| bhayaṃ corācca jñātibhyo rājabhyastatkarādapi50 1.53.50| sarve jighāṃsavo martyāḥ paśumatsyaviviṣkirāḥ| tathā dhanavatāṃ nityaṃ kathamarthāssukhāvahāḥ51| prāṇasyāṃtakaro hyarthassādhako duritasya ca| kālādīnāṃ priyaṃ gehaṃ nidānaṃ durgateḥ param52| kṣapaṇaka uvāca- yasyārthāstasya mitrāṇi yasyārthāstasya bāṃdhavāḥ| kulaṃ śīlaṃ ca pāṃḍityaṃ rūpaṃ bhogyaṃ yaśaḥ sukham53| dhanena tu vihīnasya putradārojjhitasya ca| kathaṃ mitraṃ kathaṃ dharmaṃ dīnānāṃ janmanaḥ kathaṃ54| satvādikratukāryaṃ ca puṣkariṇyupakārakaṃ| dānaṃ nākasya sopānaṃ niḥsvasya ca na siddhyati55| vratakāryasya rakṣā ca dharmādiśravaṇaṃ bhṛśam| pitṛyajñāditīrthaṃ ca nirvittasya na siddhyati56| tathā rogapratīkāraḥ pathyamauṣadhasaṃcayaṃ| rakṣaṇaṃ vigrahaścaiva śatrūṇāṃ vijayo dhruvam57| strīṇāṃ ca janmanā vārtā vasuyogena labhyate| bhūtabhavyapravṛttānāṃ sukṛtaṃ duṣkṛtaṃ ca yat58| tasmādbahudhanaṃ yasya tasya bhogyaṃ yadṛcchayā| svargaṃ vitaraṇādeva lapsyase hyacirāditaḥ59| śūdra uvāca- akāmācca vrataṃ sarvamakrodhāttīrthasevanam| dayā japyasamā śuddhaṃ saṃtoṣo dhanameva ca60| ahiṃsā paramā siddhiḥ śiloṃchavṛttiruttamā| śākāhāraḥ sudhātulya upavāsaḥ paraṃtapa61| saṃtoṣo me mahābhogyaṃ mahādānaṃ varāṭakam| mātṛvatparadārāśca paradravyāṇi loṣṭhavat62| paradārā bhujaṃgābhāḥ sarvayajña idaṃ mama| tasmādenaṃ na gṛhṇāmi satyaṃ satyaṃ guṇākara63| prakṣālanāddhi paṃkasya dūrādasparśanaṃ varaṃ| ityukte tu naraśreṣṭha puṣpavarṣaṃ papāta ha64| mūrdhrideśe tanau tasya sarvadeveritaṃ dvija| devaduṃdubhayo nedurnṛtyaṃtyapsarasāṃ gaṇāḥ65| jagurgaṃdharvapatayo vimānaṃ cāpataddivaḥ| ūcurdevagaṇāstatra vimānamidamāruha66| satyalokaṃ samāsādya bhuṃkṣva bhogyaṃ maheṃdravat| saṃkhyā tenāpi varteta bhogyakālasya dhārmika67| ityukteṣu ca deveṣu śūdro vacanamabravīt| kathaṃ nirgraṃthakasyāsya jñānaṃ ceṣṭāsya bhāṣaṇam68| kiṃ vā hariharau brahmā kiṃ vā śakro bṛhaspatiḥ| kiṃ vā macchalanādeva sākṣāddharma ihāgataḥ69| ityukte kṣapaṇaścāsau smito vacanamabravīt| vijñātuṃ caiva vo dharmamahaṃ viṣṇurihāgataḥ70| vimānena divaṃ gaccha sakuṭuṃbo mahāmune| matprasādācca yuṣmākaṃ sadaiva navayauvanam71| bhaviṣyati mahāprājña bhāgyānaṃtyaṃ pralapsyatha| divyābharaṇasaṃyuktā divyavastropaśobhitāḥ72| gatāste sahasā nākaṃ sarvairbaṃdhujanairvṛtāḥ| evaṃ dvijavaraśreṣṭha lobhatyāgādyayurdivam73| tulādhārastathādhīmānsatyadharma pratiṣṭhitaḥ| ye na jānāti tadvṛttaṃ deśāṃtarasamudbhavam74| tulādhārasamo nāsti suraloke pratiṣṭhitaḥ| tasmāttvamapi bhūdeva samaṃ gatvā divaṃ vraja75| ya idaṃ śṛṇuyānmartyaḥ sarvadharmapratiṣṭhitaḥ| janmajanmārjitaṃ pāpaṃ tatkṣaṇāttasya naśyati76| sakṛtpaṭhanamātreṇa sarvayajñaphalaṃ labhet| lokānāṃ purato vipra devānāmarcyatāṃ vrajet77| iti śrīpādmapurāṇe prathame sṛṣṭikhaṃḍe śūdrasyālobhākhyānaṃ nāma tripaṃcāśattamo-'dhyāyaḥ53| |
English translation
The brāhmaṇa said :
1. O lord, if you favour me, (please) tell me fully about the life and matchless prowess of the trader.
The lord said :
2. A man should give (presents) with truthfulness, without greed, and without jealousy. (It may be said) that he would thus always well-accomplish a hundred sacrifices, in which sumptuous fees are given.
3. Due to truth (alone), the sun rises; also the wind blows; the ocean would (i.e. does) not cross its boundary nor would (i.e. does) the Tortoise avert (sustaining) the earth.
4. Due to truth (alone) the worlds stand (undisturbed), and also all mountains. That being, who swerves from truth, becomes a denizen of the nether world.
5. He, who always sticks to speaking the truth, and is always engaged in (doing) truthful deeds, having physically gone to heaven, would become one with Acyuta (i.e. Viṣṇu ).
6. All the sages reached me by truthfulness, and (then) final beatitude. By truthfulness (alone) king Yudhiṣṭhira physically went to heaven.
7. Having conquered the entire host of his enemies, he righteously protected the world. He also performed the difficult Rājasūya sacrifice.
8-10a. (A king) should always feed eighty-four thousand brāhmaṇas in (i.e. serving the food in) golden plates and utensils, and having fed them (like this), he should dismiss them after giving the utensils to them. He should give the brāhmaṇas wealth other than that which is liked by them. Then seeing that the host of brāhmaṇas is not poor (i.e. is rich with the gifts) he should dismiss it.
10b-c. In the same way, a king, being free from jealousy, should everyday, truthfully feed sixteen thousand snātakas . [1]
11. They have beforehand stayed in his house with a desire for his victory. He has indeed conquered the entire world due to his showing favour for their life.
12. Due to truthfulness, Bali , the demon-king, will become Indra . I again and again stay in the house of him, who dwells in Pātāla .
13. I eternally stay in the heart of him, who does meritorious deeds; and (so) I had bound him (i.e. Bali to Pātāla) after freeing him from his existence as a demon.
14-15a. I give lower position, (or) godhead, (or) the position of Indra. Due to his truthfulness, king Hariścandra became settled in the Satyaloka , with his pure body and along with his vehicles and paraphernalia.
15b-16a. Many kings, and also others who were siddhas and great sages, who were wise and ascetics became settled in the Satya (- loka ).
16b. Therefore a man, who is devoted to truth, is capable of crossing the mundane existence.
17. The magnanimous trader was well-settled in true speech (i.e. spoke the truth). As far as speaking the truth is concerned, there is none else like him in the world.
18. If a thousand horse-sacrifices and truth are weighed together, truth is superior to a thousand horse-sacrifices.
19-20a. Everything would be accomplished by means of truth; a truthful man cannot be overcome. That cow Bahulā went to heaven through speaking the truth. Having put together the entire people, she would not be reborn.
20b-21. So also he always observes (but) never tells a lie. He is very clever in purchasing or selling costly or cheap things. Especially for a witness telling the truth is commendable.
22-23a. Witnesses, having told the truth (i.e. who have told the truth), have gone to the inexhaustible heaven (i.e. have eternally lived in heaven). If an eloquent speaker speaks the truth after having gone to an assembly, he goes to Brahmā ’s abode (a destination) difficult (to be reached) by other sacrifices.
23b-24a. He, who speaks the truth in an assembly, would obtain the fruit of (the performance of) a horse-sacrifice. He having told a lie (i.e. who tells a lie) through greed or hatred, goes to Raurava hell.
24b-25a. The trader who witnesses everything, and who is brave among people, would become a god in heaven especially due to his having given up greed.
25b-26. A certain glorious śūdra was never greedy. He often subsisted on vegetables or gleanings of corn with great difficulty. He put on a tattered garment and always had two pots in his hand.
27-28. Always being free from greed, he did not accept others' belongings (i.e. did not accept anything from others). To know him (i.e. to test him), I took a pair of garments, and stood (waiting) with respect (for him), having kept it down the bank of a river. Having seen (i.e. though he saw) that pair of garments, he did not think (i.e. desire) to have it.
29-30. Knowing it as belonging to someone else, he patiently went home. Then, thinking that the pair of garments was insignificant, I dropped an udumbara fruit containing gold on the river-bank.
31-32. He saw that wonderful (fruit) on his way. 'It may be useful, but appears to be artificial. And if now I take it, my greedlessness has surely gone. It is hard to protect it; and it is a place of ego (i.e. would make me egoistic).
33. Where there is greed, there is acquisition; greed proceeds from acquisition. Hell is eternally to be reached by a person who is seized by greed (i.e. a person seized by greed eternally dwells in hell).
34-37a. If worthless wealth remains in our house, my wife and sons would indulge in extravagance. Due to extravagance desire springs up; due to excitement confusion of mind arises; due to confusion there are delusion and pride and then anger and greed. Due to the exuberance of these penance will perish; (and) when penance has exhausted, sins deluding the mind proceed; and bound by those chains, he never gets freedom.
37b-38. Thinking (like) this, the śūdra abandoned it, and went home. Gods, being happy, gladly said: ‘Well (done), well (done).’ Taking the form of a naked mendicant, I went to his house.
39-40. Having gone there, I talked about the past action in accordance with his destiny. Then due to (my being in) the vicinity and due to the restlessness of the people, his wife came (out), and asked about the factor that led to his luck. I then quickly told her whatever struck my mind.
41-43a. I mildly told her the cause of the noise that was in (i.e. that had occurred to) my mind. “O you illustrious one, today your husband, like an ignorant man, forsook what was given by fate; here (i.e. in this world), wealth will not come again (once it is ignored). As long as he lives, he will experience ill luck. O mother, go to your vacant house, and ask him about that (udumbara-fruit) which he did not take.”
43b-45a. Having heard those auspicious words, she approached her husband and spoke to him. Having heard the bad news, he was amazed. Having thought (for a while), with her he came to me. He mildly said to (i.e. requested) me: “O mendicant, you (please) explain it.”
The mendicant said :
45b-46a. How, O son, how did you, in contempt, ignore like a blade of grass, (the fruit) which you saw, and which for a long time was pure? So, O son, fortune is never without thorns (i.e. difficulties).
46b-47. Matchless prosperity or bravery withers. You will see (that you have caused) great grief to your relatives from their birth to their death; and you will certainly have the same course as the dead always have.
48. Therefore, quickly take it, and enjoy prosperity without any difficulty, and also matchless, excellent wealth and bravery causing wonder to the people.
The śūdra said :
49. I do not long for wealth; wealth is a trap in the mundane existence. A man who has fallen (i.e. has gone astray) in getting it, would not attain salvation.
50. (Please) listen to the defect due to wealth in this and the next world. (A man who has wealth has) fear from a thief, from (his) kinsmen, from kings and robbers also.
51-52. All mortals—(all) hosts of beasts or fish—are always longing for killing. Then how can wealth always give happiness to them who have it? Wealth ends one’s life and causes sins. It is a dear abode to death and others and a great primary cause ofadversity.
The mendicant said :
53. He, who has wealth, has friends; he, who has wealth, has relatives; (his) family (is noble); he (alone) has good character, wisdom, handsomeness, enjoyments, success and happiness.
54. How can he, who is without money, andwho is forsaken by his sons and wife, have friends? How can such wretched people have good deeds in (their) life?
55. Good deeds like sacrifice etc. are helpful. Giving (gifts) is a staircase (leading) to heaven. This is not possible in the case of a person having no money.
56. Preserving and performing vows, listening amply to (accounts about) dharma etc., offering sacrifices (i.e. śrāddhas ) to manes, (visiting) sacred places are not possible for a man having no wealth.
57. Similarly, remedy for a disease, wholesome diet, collection of medicines, protection, fight with and victory over enemies are certainly not possible for such a man.
58. The livelihood of women during their life is had by wealth only; and also good or bad deeds of the past, future and present (times) are possible (by means of wealth alone).
59. Therefore, he, who has ample wealth, can have enjoyments as he likes. By giving (wealth) you will soon obtain heaven from (i.e. after going from) here (i.e. this world).
The śūdra said :
60-61. Every vow is (performed) if there is absence of desire (i.e. absence of desire is a vow in itself). Living at a sacred place is due to absence of anger (i.e. absence of anger is residence at a sacred place). Kindness is like muttering prayers; and contentment is pure wealth. Harmlessness is the greatest achievement; and living by gleaning corn is excellent. Eating vegetarian food or fasting is like (drinking) nectar, O you, who torment your enemies.
62. Contentment is my great enjoyment; and a cowrie is my great gift To me the wife of another man is like my mother, and wealth of others is like a clod.
63. Others’ wives are like serpents; all this is my sacrifice. Therefore, O you mine of virtues, I do (i.e. did) not take it. (I am telling you) the truth, and truth (only).
64a. It is better to keep away from mud and not to touch it than wash the hands after touching it.
64b-65. When, O best man, he spoke like this, shower of flowers thrown by all gods fell on his head and body. The gods beat the drums, and the hosts of the celestial damsels danced.
66-6 7. The chiefof Gandharvas sang (songs in his praise), and an aeroplane came down from heaven. The hosts of gods there said: “Get into this aeroplane. Reaching Satyaloka, enjoy pleasures like the great Indra. O you righteous one, there would be no counting of the time for which you will enjoy.”
68-69. When the gods had spoken like this, the śūdra said (these) words: “How can this mendicant have (such) knowledge, (such) action, and (such) speech? Is he Hari (i.e. Viṣṇu), or Hara (i.e. Śiva ), or Brahmā, or Indra or Bṛhaspati , or Dharma himself that has come here to deceive me?”
70. When (the śūdra) had spoken like this, the mendicant said (these) words with a smile: “I am Viṣṇu; I have come here to know about your righteousness.
71-72a. O great sage, go, along with your family, to heaven, by this aeroplane. O you highly intelligent one, by my favour, you will always be youthful; and will have endless good fortune”.
72b-73a. Surrounded by all their relatives, they endowed with divine ornaments and adorned with divine garments, suddenly went to heaven.
73b. Thus, O best among excellent brāhmaṇas, by giving up greed they went to heaven.
74. Similarly, that trader is intelligent and is established in true righteousness, by which (i.e. due to this) he knows that account which took place in (some) other country.
75. There is none else like the trader, who is well established in heaven. Therefore, O brāhmana, you too, go similarly to heaven.
76. The sin committed in existence after existence of that mortal (i.e. man), who, well-settled in all his duties, listens to this account, perishes in a moment.
77. O brāhmaṇa , even by reciting it only once, before people, a man would get the fruit of all sacrifices and would be honoured (even) by gods.
[1]: [1] : Snātaka—One who has bathed i.e. performed ablutions, i.e. a brāhmaṇa, who, after performing the ceremonial lustrations required on his finishing his studentship as a brahmacārin under a religious teacher, returns home and begins the second stage of his life as a gṛhastha. There are three kinds of Snātakas:
Complete chapter-aligned witnesses. Sanskrit Wikisource page 36837, revision 334565 (2022-04-06T03:14:34Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364176.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.