Svarga-khaṇḍa · Chapter 52
Sourceव्यास उवाच- भुक्त्वा पीत्वा च सुप्त्वा च स्नात्वा रथ्योपसर्पणे । ओष्ठावलोमकौ स्पृष्ट्वा वासो विपरिधाय च १। रेतोमूत्रपुरीषाणामुत्सर्गेऽनृतभाषणे । ष्ठीवित्वाऽध्ययनारंभे कासश्वासागमे तथा २। चत्वरं वा श्मशानं वा समाक्रम्य द्विजोत्तमः । संध्ययोरुभयोस्तद्वदाचांतोऽप्याचमेत्पुनः ३। चंडालम्लेच्छसंभाषे स्त्रीशूद्रोच्छिष्टभाषणे । उच्छिष्टं पुरुषं दृष्ट्वा भोज्यं चापि तथाविधम् ४। आचामेदश्रुपाते वा लोहितस्य तथैव च । भोजने संध्ययोः स्नात्वा पीत्वा मूत्रपुरीषयोः ५। आगतो वाचमेत्सुप्त्वा सकृत्सकृदथान्यतः । अग्नेर्गवामथालंभे स्पृष्ट्वा प्रयतमेव वा ६। स्त्रीणामथात्मनः स्पर्शे नीलद्यं वा परिधाय च । उपस्पर्शेज्जलं वार्तं तृणं वा भूमिमेव च ७। केशानां चात्मनः स्पर्शे वाससः स्खलितस्य च । अनुष्णाभिरकेशाभिरदुष्टाभिश्च धर्मतः ८। शौचेऽप्सु सर्वदा चामेदासीनः प्रागुदङ्मुखः । शिरः प्रावृत्य कंठं वा मुक्तकेशशिखोऽपि वा ९। अकृत्वा पादयोः शौचं मार्गतो न शुचिर्भवेत् । सोपानत्कोपानस्थो वा नोष्णीषी चाचमेद्बुधः १०। न चैव वर्षधाराभिर्न तिष्ठन्नुद्धृतोदकैः । नैकहस्तार्पितजलैर्विना सूत्रेण वा पुनः ११। न पादुकासनस्थो वा बहिर्जानुरथापि वा । न जल्पन्न हसन्प्रेक्षन्शयानस्तल्प एव च १२। नाविक्षिताभिः फेनाद्यैरुपेताभिरथापि वा । शूद्राशुचिकरोन्मुक्तैर्नक्षाराभिस्तथैव च १३। न चैवांगुलिभिः शब्दं न कुर्यान्नान्यमानसः । न वर्णरसदुष्टाभिर्न चैव प्रदरोदकैः १४। न पाणिक्षुभिताभिर्वा न बहिर्गंध एव वा । हृद्गाभिः पूयते विप्रः कंठ्याभिः क्षत्रियः शुचिः १५। प्राशिताभिस्तथा वैश्यः स्त्रीशूद्रौ स्पर्शतोंऽततः । अंगुष्ठमूलांतरतो रेखायां ब्राह्ममुच्यते १६। अंतरांगुष्ठदेशिन्यैः पितॄणां तीर्थमुच्यते । कनिष्ठामूलतः पश्चात्प्राजापत्यं प्रचक्षते १७। अंगुल्यग्रं स्मृतं दैवं तदेवार्षं प्रकीर्तितम् । मूलेन दैवमार्षं स्यादाग्नेयं मध्यतः स्मृतम् १८। तदेव सौमिकं तीर्थमेतज्ज्ञात्वा न मुह्यति । ब्राह्मेणैव तु तीर्थेन द्विजो नित्यमुपस्पृशेत् १९। होमयेद्वाथ दैवेन न तु पित्र्येण वै द्विजाः । त्रिःप्राश्नीयादपः पूर्वं ब्राह्मेण प्रयतस्ततः २०। संमृज्यांगुष्ठमूलेन मुखं वै समुपस्पृशेत् । अंगुष्ठानामिकाभ्यां तु स्पृशेन्नेत्रद्वयं ततः २१। तर्जन्यंगुष्ठयोगेन स्पृशेन्नासापुटद्वयम् । कनिष्ठांगुष्ठयोगेन श्रवणे समुस्पृशेत् २२। सर्वासामथयोगेन हृदयं तु तनवा । स्पृशेद्वै शिरसस्तद्वदंगुष्ठेनांसकद्वयम् २३। त्रिःप्राश्नीयाद्यदंभस्तु प्रीतास्तेनास्य देवताः । ब्रह्माविष्णुर्महेशश्च भवंतीत्यनुशुश्रुम २४। गंगा च यमुना चैव प्रीयेते परिमार्जनात् । संस्पृष्टयोर्लोचनयोः प्रीयेते शशिभास्करौ २५। नासत्यदस्रौ प्रीयेते स्पृशेन्नासापुटद्वयम् । कर्णयोः स्पृष्टयोस्तद्वत्प्रीयेते चानिलानलौ २६। संस्पृष्टे हृदये चास्य प्रीयंते सर्वदेवताः । मूर्ध्नि संस्पर्शनादेकः प्रीतः स पुरुषो भवेत् २७। नोच्छिष्टं कुर्वते वक्त्रे विप्रुषोंगे लगंति याः । दंतवद्दंतलग्नेषु जिह्वास्पर्शे शुचिर्भवेत् २८। स्पृशंति बिंदवः पादौ य आचामयतः परान् । भूमिपांशुसमा ज्ञेया न तैरस्पृश्यता भवेत् २९। मधुपर्के च सोमे च तांबूलस्य च भक्षणे । फलमूले चेक्षुदंडेन दोषं प्राह वै मनुः ३०। प्रचरंश्चान्नपानेषु द्रव्यहस्तो भवेन्नरः । भूमौ निक्षिप्य तद्द्रव्यमाचम्याभ्युक्षयेत्तु तत् ३१। तैजसं वै समादाय यद्युच्छिष्टो भवेद्द्विजः । भूमौ निक्षिप्य तद्द्रव्यमाचम्याभ्युक्षयेत्तु तत् ३२। यद्यद्द्रव्यं समादाय भवेदुच्छेषणान्वितः । अनिधायैव तद्द्रव्यं भूमौ त्वशुचितामियात् ३३। वस्त्रादिषु विकल्पः स्यात्तत्संस्पृश्याचमेदिह । अरण्ये निर्जने रात्रौ चौरव्याघ्राकुले पथि ३४। कृत्वा मूत्रं पुरीषं वा द्रव्यहस्तो न दुष्यति । निधाय दक्षिणे कर्णे ब्रह्मसूत्रमुदङ्मुखः ३५। अह्नि कुर्याच्छकृन्मूत्रं रात्रौ चेद्दक्षिणामुखः । अंतर्धाय महीं काष्टैः पत्रैर्लोष्टतृणेन वा ३६। प्रावृत्य च शिरः कुर्याद्विण्मूत्रस्य विसर्जनम् । छायाकूपनदीगोष्ठचैत्यांभः पथि भस्मसु ३७। अग्नौ चैव श्मशाने च विण्मूत्रं न समाचरेत् । न गोमयेन काष्ठे वा महावृक्षेऽथ शाद्वले ३८। न तिष्ठन्न च निर्वासा न च पर्वतमंडले । न जीर्णदेवायतने वल्मीके न कदाचन ३९। न ससत्वेषु गर्तेषु न गच्छन्न समाचरेत् । तुषांगारकपालेषु राजमार्गे तथैव च ४०। न क्षेत्रे न बिले वापि न तीर्थे न चतुष्पथे । नोद्यानेऽपासमीपे वा नोषरे नगराशये ४१। न सोपानत्पादुको वा छत्री वा नांतरिक्षके । न चैवाभिमुखः स्त्रीणां गुरुब्राह्मणयोर्गवाम् ४२। न देवदेवालययोरपामपि कदाचन । न ज्योतींषि निरीक्षन्वानवाप्रतिमुखोथ वा ४३। प्रत्यादित्यं प्रत्यनलं प्रतिसोमं तथैव च । आहृत्य मृत्तिकां कूलाल्लेपगंधापकर्षणीम् ४४। कुर्यादतंद्रितः शौचं विशुद्धैरुद्धृतोदकैः । नाहरेन्मृतिकां विप्रः पांशुलां न सकर्दमाम् ४५। न मार्गान्नोषराद्देशाच्छौचशिष्टां परस्य च । न देवायतनात्कूपाद्धाम्नो न च जलात्तथा ४६। उपस्पृशेत्ततो नित्यं पूर्वोक्तेन विधानतः ४७। इति श्रीपाद्मे महापुराणे स्वर्गखंडे कर्मयोगकथने। द्विपंचाशत्तमोऽध्यायः ५२।
vyāsa uvāca- bhuktvā pītvā ca suptvā ca snātvā rathyopasarpaṇe | oṣṭhāvalomakau spṛṣṭvā vāso viparidhāya ca 1| retomūtrapurīṣāṇāmutsarge'nṛtabhāṣaṇe | ṣṭhīvitvā'dhyayanāraṃbhe kāsaśvāsāgame tathā 2| catvaraṃ vā śmaśānaṃ vā samākramya dvijottamaḥ | saṃdhyayorubhayostadvadācāṃto'pyācametpunaḥ 3| caṃḍālamlecchasaṃbhāṣe strīśūdrocchiṣṭabhāṣaṇe | ucchiṣṭaṃ puruṣaṃ dṛṣṭvā bhojyaṃ cāpi tathāvidham 4| ācāmedaśrupāte vā lohitasya tathaiva ca | bhojane saṃdhyayoḥ snātvā pītvā mūtrapurīṣayoḥ 5| āgato vācametsuptvā sakṛtsakṛdathānyataḥ | agnergavāmathālaṃbhe spṛṣṭvā prayatameva vā 6| strīṇāmathātmanaḥ sparśe nīladyaṃ vā paridhāya ca | upasparśejjalaṃ vārtaṃ tṛṇaṃ vā bhūmimeva ca 7| keśānāṃ cātmanaḥ sparśe vāsasaḥ skhalitasya ca | anuṣṇābhirakeśābhiraduṣṭābhiśca dharmataḥ 8| śauce'psu sarvadā cāmedāsīnaḥ prāgudaṅmukhaḥ | śiraḥ prāvṛtya kaṃṭhaṃ vā muktakeśaśikho'pi vā 9| akṛtvā pādayoḥ śaucaṃ mārgato na śucirbhavet | sopānatkopānastho vā noṣṇīṣī cācamedbudhaḥ 10| na caiva varṣadhārābhirna tiṣṭhannuddhṛtodakaiḥ | naikahastārpitajalairvinā sūtreṇa vā punaḥ 11| na pādukāsanastho vā bahirjānurathāpi vā | na jalpanna hasanprekṣanśayānastalpa eva ca 12| nāvikṣitābhiḥ phenādyairupetābhirathāpi vā | śūdrāśucikaronmuktairnakṣārābhistathaiva ca 13| na caivāṃgulibhiḥ śabdaṃ na kuryānnānyamānasaḥ | na varṇarasaduṣṭābhirna caiva pradarodakaiḥ 14| na pāṇikṣubhitābhirvā na bahirgaṃdha eva vā | hṛdgābhiḥ pūyate vipraḥ kaṃṭhyābhiḥ kṣatriyaḥ śuciḥ 15| prāśitābhistathā vaiśyaḥ strīśūdrau sparśatoṃ'tataḥ | aṃguṣṭhamūlāṃtarato rekhāyāṃ brāhmamucyate 16| aṃtarāṃguṣṭhadeśinyaiḥ pitṝṇāṃ tīrthamucyate | kaniṣṭhāmūlataḥ paścātprājāpatyaṃ pracakṣate 17| aṃgulyagraṃ smṛtaṃ daivaṃ tadevārṣaṃ prakīrtitam | mūlena daivamārṣaṃ syādāgneyaṃ madhyataḥ smṛtam 18| tadeva saumikaṃ tīrthametajjñātvā na muhyati | brāhmeṇaiva tu tīrthena dvijo nityamupaspṛśet 19| homayedvātha daivena na tu pitryeṇa vai dvijāḥ | triḥprāśnīyādapaḥ pūrvaṃ brāhmeṇa prayatastataḥ 20| saṃmṛjyāṃguṣṭhamūlena mukhaṃ vai samupaspṛśet | aṃguṣṭhānāmikābhyāṃ tu spṛśennetradvayaṃ tataḥ 21| tarjanyaṃguṣṭhayogena spṛśennāsāpuṭadvayam | kaniṣṭhāṃguṣṭhayogena śravaṇe samuspṛśet 22| sarvāsāmathayogena hṛdayaṃ tu tanavā | spṛśedvai śirasastadvadaṃguṣṭhenāṃsakadvayam 23| triḥprāśnīyādyadaṃbhastu prītāstenāsya devatāḥ | brahmāviṣṇurmaheśaśca bhavaṃtītyanuśuśruma 24| gaṃgā ca yamunā caiva prīyete parimārjanāt | saṃspṛṣṭayorlocanayoḥ prīyete śaśibhāskarau 25| nāsatyadasrau prīyete spṛśennāsāpuṭadvayam | karṇayoḥ spṛṣṭayostadvatprīyete cānilānalau 26| saṃspṛṣṭe hṛdaye cāsya prīyaṃte sarvadevatāḥ | mūrdhni saṃsparśanādekaḥ prītaḥ sa puruṣo bhavet 27| nocchiṣṭaṃ kurvate vaktre vipruṣoṃge lagaṃti yāḥ | daṃtavaddaṃtalagneṣu jihvāsparśe śucirbhavet 28| spṛśaṃti biṃdavaḥ pādau ya ācāmayataḥ parān | bhūmipāṃśusamā jñeyā na tairaspṛśyatā bhavet 29| madhuparke ca some ca tāṃbūlasya ca bhakṣaṇe | phalamūle cekṣudaṃḍena doṣaṃ prāha vai manuḥ 30| pracaraṃścānnapāneṣu dravyahasto bhavennaraḥ | bhūmau nikṣipya taddravyamācamyābhyukṣayettu tat 31| taijasaṃ vai samādāya yadyucchiṣṭo bhaveddvijaḥ | bhūmau nikṣipya taddravyamācamyābhyukṣayettu tat 32| yadyaddravyaṃ samādāya bhaveduccheṣaṇānvitaḥ | anidhāyaiva taddravyaṃ bhūmau tvaśucitāmiyāt 33| vastrādiṣu vikalpaḥ syāttatsaṃspṛśyācamediha | araṇye nirjane rātrau cauravyāghrākule pathi 34| kṛtvā mūtraṃ purīṣaṃ vā dravyahasto na duṣyati | nidhāya dakṣiṇe karṇe brahmasūtramudaṅmukhaḥ 35| ahni kuryācchakṛnmūtraṃ rātrau ceddakṣiṇāmukhaḥ | aṃtardhāya mahīṃ kāṣṭaiḥ patrairloṣṭatṛṇena vā 36| prāvṛtya ca śiraḥ kuryādviṇmūtrasya visarjanam | chāyākūpanadīgoṣṭhacaityāṃbhaḥ pathi bhasmasu 37| agnau caiva śmaśāne ca viṇmūtraṃ na samācaret | na gomayena kāṣṭhe vā mahāvṛkṣe'tha śādvale 38| na tiṣṭhanna ca nirvāsā na ca parvatamaṃḍale | na jīrṇadevāyatane valmīke na kadācana 39| na sasatveṣu garteṣu na gacchanna samācaret | tuṣāṃgārakapāleṣu rājamārge tathaiva ca 40| na kṣetre na bile vāpi na tīrthe na catuṣpathe | nodyāne'pāsamīpe vā noṣare nagarāśaye 41| na sopānatpāduko vā chatrī vā nāṃtarikṣake | na caivābhimukhaḥ strīṇāṃ gurubrāhmaṇayorgavām 42| na devadevālayayorapāmapi kadācana | na jyotīṃṣi nirīkṣanvānavāpratimukhotha vā 43| pratyādityaṃ pratyanalaṃ pratisomaṃ tathaiva ca | āhṛtya mṛttikāṃ kūlāllepagaṃdhāpakarṣaṇīm 44| kuryādataṃdritaḥ śaucaṃ viśuddhairuddhṛtodakaiḥ | nāharenmṛtikāṃ vipraḥ pāṃśulāṃ na sakardamām 45| na mārgānnoṣarāddeśācchaucaśiṣṭāṃ parasya ca | na devāyatanātkūpāddhāmno na ca jalāttathā 46| upaspṛśettato nityaṃ pūrvoktena vidhānataḥ 47| iti śrīpādme mahāpurāṇe svargakhaṃḍe karmayogakathane| dvipaṃcāśattamo'dhyāyaḥ 52|
English translation
Vyāsa said :
1-19. An excellent brāhmaṇa should again sip water having eaten, or drunk or slept, after walking in a street or having touched his lips after licking them, after putting on a garment, after having ejected semen, or urinated or cleared the bowels, after having told a lie, after spitting, at the beginning of study, after having (an attack of) asthma, so also after having crossed a place where many roads meet or a crematory, at the time of both the prayers, even though he has already sipped water. Similarly he should sip water after talking with a cāṇḍāla or a mleccha , or with a woman, or a śūdra , or a person who has not washed his hands etc. after eating food, so also on seeing a man who has not washed his hands etc. and on seeing leavings of food, or on seeing tears being shed or bleeding, at the time of taking food, at the time of both the prayers after bathing, having drunk (water etc.), and having come after urination or clearing his bowels or should sip water once after having slept (and then got up), so also for other (similar reasons). On touching fire or cows, or a holy person, so also on being touched by women, he should sip water, so also after having touched a diseased person, grass or ground; so also (he should sip water) on touching his own hair, or on touching a garment that has fallen down. Always desiring purity, he should, with his head or neck covered, or with his hair and the lock of hair on the crown of his head loose, and being seated with his face towards the east or north, sip properly, water that is not hot, does not have hair in it and which is pure. Without washing his feet he would not be pure from (the impurity of having walked over) a path. A wise man should not sip water with shoes on, or while in a carriage or with his turban on; so also with the streams of rain-showers, while standing, or with water drawn out (of a well etc.), or with water made over with one hand and without wearing the sacred thread. So also (he should not sip water) while sitting on a seat; or with his knees outstretched, so also while talking, laughing, seeing (something) or lying on a bed. (He should not sip water) impaired with foam etc. or (water) that is dropped from the hands of a śūdra or an impure person or saline water. (While sipping water) he should not produce sound with his fingers, should not be distracted; (he should not sip water) which is polluted with colours and liquids; so also (the water) from crevices; so also that which is agitated with the hands, or with his shoulders stretched out. A brāhmaṇa is purified when the water reaches his heart, a kṣatriya becomes pure when it reaches his throat; a vaiśya , a woman and a śūdra are purified when it touches (their bodies) from within after it is drunk. The part of the hand situated on the line at the root of the thumb is called Brāhma . The part between the thumb and the fore finger is said to be the holy place of the manes. The part below the little is called Prājāpatya . The tip of a finger is said to be divine. The same is called Ārṣa (‘of the sages’). The root is daiva or ārṣa, and the middle part is said to be Āgneya (of Agni ). The same is sacred to Soma . Knowing this he is not confounded. A brāhmaṇa should always sip with the Brāhma holy place.
20-34a. Brāhmaṇas should offer sacrifices with the daiva and (offer oblations) to the manes with the paitrya (i.e. the portion between the thumb and the fore-finger). Then, being restrained, he should thrice offer water with the Brāhma (portion). Having washed with the root of the thumb he should touch the mouth. With the thumb and the ring-finger he should then touch both his eyes. He should (then) touch the two nostrils with the forefinger and the thumb. He should touch the ears with the little finger and the thumb. With all of them he should touch the chest, the head and both the shoulders with his thumb. He should drink (i.e. sip) water thrice. By that the deities, viz. Brahmā , Viṣṇu and Śiva are pleased. This is what we have heard. By wiping Gaṅgā and Yamunā are pleased. When the eyes are touched, the Moon and the Sun are pleased. When he would touch the two nostrils, Nāsatya and Dasra (i.e. the two Aśvins ) are pleased. Similarly when the ears are touched, wind and fire are pleased. When the chest is touched all the deities are pleased. By touching the head, that Puruṣa (the highest lord) is pleased. He does not become impure with the water-drops clinging to his mouth; similarly in the case of water-drops clinging to the teeth, he would become pure by the touch of the tongue. There would be no impurity due to the drops which would touch his feet when he makes others sip water. They should be regarded like dust particles. Manu declared that in the case of Madhuparka , Soma, eating tāmbūla , or fruits, roots, sugarcane, there is no blemish. A man might have a thing in his hand, while moving for food or drink; having put that thing on the ground, and having sipped water he should sprinkle water over it. If after taking a golden object a brāhmaṇa would become impure, he should keep it on the ground; and after sipping water, should sprinkle (water over it). By not putting the object on the ground, by taking which he becomes impure, he would (continue to) be impure (if he does not, after keeping it down, sip water). There would be an option in the case of garments etc. Having touched it he may sip water.
34b-47. If he urinates or clears his bowels, with an object in his hand, in a solitary forest, at night, or on a path full of thieves and tigers, he is not defiled. Putting his sacred thread on his right ear he should urinate or clear his bowels while facing the north during the day, and facing the south during the night. Having covered the ground with pieces of wood, leaves, clods or grass, and having covered his head, he should urinate or clear his bowels. He should not urinate or excrete in shade, a hollow, a river, a cow-pen, a sanctuary, water, on a road or ashes, so also fire and crematory. He should not urinate or excrete on cow-dung, a piece of wood, a great tree, meadow, while standing without clothes, the region of a mountain, in an old temple, an anthill; so also into ditches with beings in them, or while going; so also on fire of chaff or pieces of broken jars, and on a highway. So also (he should not urinate or excrete) in a field, a hole, a sacred place or a place where many roads meet, in a garden, near water, on a barren spot with saline soil, and in caves; (he should not urinate or excrete) with shoes or wooden sandals on, or with an umbrella or in the air; (he should not urinate or execrete [excrete?]) facing women, his preceptor, brāhmaṇas or cows, deities and temples or water, while looking at stars or with his back to them; so also by facing the sun, fire or the moon. Taking clay from a mound that would remove the smell, he should carefully purify himself with water that is drawn up. A brāhmaṇa should not take (i.e. use) the clay that is defiled or muddy or from the road or from a barren spot with saline soil, or that has remained after being used by someone else, or from a temple, or a well, a house or water. Then, he should always sip water as told before.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43430, revision 335744 (2022-04-14T10:08:24Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365271.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.