Svarga-khaṇḍa · Chapter 61
Sourceसूत उवाच- एवमुक्ता पुरा विप्रा व्यासेनामिततेजसा । एतावदुक्त्वा भगवान्व्यासः सत्यवतीसुतः १। समाश्वास्य मुनीन्सर्वान्जगाम च यथागतम् । भवद्भ्यस्तु मया प्रोक्तं वर्णाश्रमविधानकम् २। एवं कृत्वा प्रियो विष्णोर्भवत्येव न चान्यथा । रहस्यं तत्र वक्ष्यामि शृणुत द्विजसत्तमाः ३। ये चात्र कथिता धर्मा वर्णाश्रमनिबंधनाः । हरिभक्तिकलांशांश समाना न हि ते द्विजाः ४। पुंसामेकेह वै साध्या हरिभक्तिः कलौ युगे । युगांतरेण धर्मा हि सेवितव्या नरेण हि ५। कलौ नारायणं देवं यजते यः स धर्म्मभाक् । दामोदरं हृषीकेशं पुरुहूतं सनातनम् ६। हृदि कृत्वा परं शांतं जितमेव जगत्त्रयम् । कलिकालोरगादंशात्किल्बिषात्कालकूटतः ७। हरिभक्तिसुधां पीत्वा उल्लंघ्यो भवति द्विजः । किं जपैः श्रीहरेर्नाम गृहीतं यदि मानुषैः ८। किं स्नानैर्विष्णुपादांबु मस्तके येन धार्यते । किं यज्ञेन हरेः पादपद्मं येन धृतं हृदि ९। किं दानेन हरेः कर्म सभायां वै प्रकाशितम् । हरेर्गुणगणान्श्रुत्वा यः प्रहृष्येत्पुनः पुनः १०। समाधिना प्रहृष्टस्य सा गतिः कृष्णचेतसः । तत्र विघ्नकराः प्रोक्ताः पाखंडालापपेशलाः ११। नार्यस्तत्संगिनश्चापि हरिभक्तिविघातकाः । नारीणां नयनादेशः सुराणामपि दुर्जयः १२। स येन विजितो लोके हरिभक्तः स उच्यते । माद्यंति मुनयोप्यत्र नारीचरितलोलुपाः १३। हरिभक्तिः कुतः पुंसां नारीभक्तिजुषां द्विजाः । राक्षस्यः कामिनीवेषाश्चरंति जगति द्विजाः । नराणां बुद्धिकवलं कुर्वंति सततं हिताः १४। तावद्विद्या प्रभवति तावज्ज्ञानं प्रवर्तते । तावत्सुनिर्मला मेधा सर्वशास्त्रविधारिणी १५। तावज्जपस्तपस्तावत्तावतीर्थनिषेवणम् । तावच्च गुरुशुश्रूषा तावद्धि तरणे मतिः १६। तावत्प्रबोधो भवति विवेकस्तावदेव हि । तावत्सतां संगरुचिस्तावत्पौराणलालसा १७। यावत्सीमंतिनी लोलनयनांदोलनं नहि । जनोपरि पतेद्विप्राः सर्वधर्मविलोपनम् १८। तत्र ये हरिपादाब्जमधुलेशप्रसादिताः । तेषां न नारीलोलाक्षिक्षेपणं हि प्रभुर्भवेत् १९। जन्मजन्म हृषीकेश सेवनं यैः कृतं द्विजाः । द्विजे दत्तं हुतं वह्नौ विरतिस्तत्र तत्र हि २०। नारीणां किल किं नाम सौंदर्य्यं परिचक्षते । भूषणानां च वस्त्राणां चाकचक्यं तदुच्यते २१। स्नेहात्मज्ञानरहितं नारीरूपं कुतः स्मृतम् । पूयमूत्रपुरीषासृक्त्वङ्मेदोस्थिवसान्वितम् २२। कलेवरं हि तन्नाम कुतः सौंदर्य्यमत्र हि । तदेवं पृथगाचिंत्य स्पृष्ट्वा स्नात्वा शुचिर्भवेत् २३। तैः संहितं शंरीरं हि दृश्यते सुंदरं जनैः । अहोतिदुर्दशा नॄणां दुर्दैव घटिता द्विजाः २४। कुचावृतेंगे पुरुषो नारी बुद्ध्वा प्रवर्त्तते । का नारी वा पुमान्को वा विचारे सति किंचन २५। तस्मात्सर्वात्मना साधुर्नारीसंगं विवर्जयेत् । को नाम नारीमासाद्य सिद्धिं प्राप्नोति भूतले २६। कामिनी कामिनीसंगि संगमित्यपि संत्यजेत् । तत्संगाद्रौरवमिति साक्षादेव प्रतीयते २७। अज्ञानाल्लोलुपा लोकास्तत्र दैवेन वंचिताः । साक्षान्नरककुंडेस्मिन्नारीयोनौ पचेन्नरः २८। यत एवागतः पृथ्व्यां तस्मिन्नेव पुना रमेत् । यतः प्रसरते नित्यं मूत्रं रेतो मलोत्थितम् २९। तत्रैव रमते लोकः कस्तस्मादशुचिर्भवेत् । तत्रातिकष्टं लोकेस्मिन्नहो दैवविडंबना ३०। पुनः पुना रमेत्तत्र अहो निस्त्रपता नृणाम् । तस्माद्विचारयेद्धीमान्नारीदोषगणान्बहून् ३१। मैथुनाद्बलहानिः स्यान्निद्राति तरुणायते । निद्रयापहृतज्ञानः स्वल्पायुर्जायते नरः ३२। तस्मात्प्रयत्नतो धीमान्नारीं मृत्युमिवात्मनः । पश्येद्गोविंदपादाब्जे मनो वै रमयेद्बुधः ३३। इहामुत्र सुखं तद्धि गोविंदपदसेवनम् । विहाय को महामूढो नारीपादं हि सेवते ३४। जनार्द्दनांघ्रिसेवा हि ह्यपुनर्भवदायिनी । नारीणां योनिसेवा हि योनिसंकटकारिणी ३५। पुनःपुनः पतेद्योनौ यंत्रनिष्पाचितो यथा । पुनस्तामेवाभिलषेद्विद्यादस्य विडंबनम् ३६। ऊर्ध्वबाहुरहं वच्मि शृणु मे परमं वचः । गोविंदे धेहि हृदयं न योनौ यातनाजुषि ३७। नारीसंगं परित्यज्य यश्चापि परिवर्त्तते । पदेपदेश्वमेधस्य फलमाप्नोति मानवः ३८। कुलांगना दैवयोगादूढा यदि नृणां सती । पुत्रमुत्पाद्य यस्तत्र तत्संगं परिवर्जयेत् ३९। तस्य तुष्टो जगन्नाथो भवत्येव न संशयः । नारीसंगो हि धर्मज्ञैरसत्संगः प्रकीर्त्यते ४०। तस्मिन्सति हरौ भक्तिः सुदृढा नैव जायते । सर्वसंगं परित्यज्य हरौ भक्तिं समाचरेत् ४१। हरिभक्तिश्च लोकेत्र दुर्ल्लभा हि मता मम । हरौ यस्य भवेद्भक्तिः स कृतार्थो न संशयः ४२। तत्तदेवाचरेत्कर्म हरिः प्रीणाति येन हि । तस्मिंस्तुष्टे जगत्तुष्टं प्रीणिते प्रीणितं जगत् ४३। हरौ भक्तिं विना नॄणां वृथा जन्म प्रकीर्तितम् । ब्रह्मेशादि सुरा यस्य यजंते प्रीतिहेतवे ४४। नारायणमनाव्यक्तं न तं सेवेत को जनः । तस्य माता महाभागा पिता तस्य महाकृती ४५। जनार्द्दनपदद्वंद्वं हृदये येन धार्यते । जनार्दनजगद्वंद्य शरणागतवत्सल ४६। इतीरयंति ये मर्त्या न तेषां निरये गतिः । ब्राह्मणा हि विशेषेण प्रत्यक्षं हरिरूपिणः ४७। पूजयेयुर्यथायोगं हरिस्तेषां प्रसीदति । विष्णुर्ब्राह्मणरूपेण विचरेत्पृथिवीमिमाम् ४८। ब्राह्मणेन विना कर्म्म सिद्धिं प्राप्नोति नैव हि । द्विजपादांबुभक्त्या यैः पीत्वा शिरसि चार्पितम् ४९। तर्पिता पितरस्तेन आत्मापि किल तारितः । ब्राह्मणानां मुखे येन दत्तं मधुरमर्चितम् ५०। साक्षात्कृष्णमुखे दत्तं तद्वै भुंक्ते हरिः स्वयम् । अहोतिदुर्ल्लभा लोका प्रत्यक्षे केशवे द्विजे ५१। प्रतिमादिषु सेवंते तदभावे हि तत्क्रिया । ब्राह्मणानामधिष्ठानात्पृथ्वी धन्येति गीयते ५२। तेषां पाणौ च यद्दत्तं हरिपाणौ तदर्पितम् । तेभ्यः कृतान्नमस्कारात्तिरस्कारो हि पाप्मताम् ५३। मुच्यते ब्रह्महत्यादि पापेभ्यो विप्रवंदनात् । तस्मात्सतां समाराध्यो ब्राह्मणो विष्णुबुद्धितः ५४। क्षुधितस्य द्विजस्यास्ये यत्किंचिद्दीयते यदि । प्रेत्य पीपूषधाराभिः सिंचते कल्पकोटिकम् ५५। द्विजतुंडं महाक्षेत्रमनूषरमकंटकम् । तत्र चेदुप्यते किंचित्कोटिकोटिफलं लभेत् ५६। सघृतं भोजनं चास्मै दत्त्वा कल्पं स मोदते । नानासुमिष्टमन्नं यो ददाति द्विजतुष्टये ५७। तस्य लोका महाभोगाः कोटिकल्पांतमुक्तिदाः । ब्राह्मणं च पुरस्कृत्य ब्राह्मणेनानुकीर्तितम् ५८। पुराणं शृणुयान्नित्यं महापापदवानलम् । पुराणं सर्वतीर्थेषु तीर्थं चाधिकमुच्यते ५९। यस्यैकपादश्रवणाद्धरिरेव प्रसीदति । यथा सूर्यवपुर्भूत्वा प्रकाशाय चरेद्धरिः ६०। सर्वेषां जगतामेव हरिरालोकहेतवे । तथैवांतःप्रकाशाय पुराणावयवो हरिः ६१। विचरेदिह भूतेषु पुराणं पावनं परम् । तस्माद्यदि हरेः प्रीतेरुत्पादे धीयते मतिः ६२। श्रोतव्यमनिशं पुंभिः पुराणं कृष्णरूपिणम् । विष्णुभक्तेन शांतेन श्रोतव्यमपि दुर्लभम् ६३। पुराणाख्यानममलममलीकरणं परम् । यस्मिन्वेदार्थमाहृत्य हरिणा व्यासरूपिणा ६४। पुराणं निर्मितं विप्र तस्मात्तत्परमो भवेत् । पुराणे निश्चितो धर्मो धर्मश्च केशवः स्वयम् ६५। तस्मात्कृते पुराणे हि श्रुते विष्णुर्भवेदिति । साक्षात्स्वयं हरिर्विप्रः पुराणं च तथाविधम् ६६। एतयोः संगमासाद्य हरिरेव भेवन्नरः । तथा गंगांबुसेकेन नाशयेत्किल्बिषं स्वकम् ६७। केशवो द्रवरूपेण पापात्तारयते महीम् । वैष्णवो विष्णुभजनस्याकांक्षी यदि वर्तते ६८। गंगांबुसेकममलममलीकरणं चरेत् । विष्णुभक्तिप्रदा देवी गंगा भुवि च गीयते ६९। विष्णुरूपा हि सा गंगा लोकविस्तारकारिणी ७०। ब्राह्मणेषु पुराणेषु गंगायां गोषु पिप्पले । नारायणधिया पुंभिर्भक्तिः कार्या ह्यहैतुकी ७१। प्रत्यक्षविष्णुरूपा हि तत्वज्ञैर्निश्चिता अमी । तस्मात्सततमभ्यर्च्या विष्णुभक्त्यभिलाषिणा ७२। विष्णौ भक्तिं विना नॄणां निष्फलं जन्म उच्यते । कलिकालपयोराशिं पापग्राहसमाकुलम् ७३। विषयामज्जनावर्तं दुर्बोधफेनिलं परम् । महादुष्टजनव्याल महाभीमं भयानकम् ७४। दुस्तरं च तरंत्येव हरिभक्तितरि स्थिताः । तस्माद्यतेत वै लोको विष्णुभक्तिप्रसाधने ७५। किं सुखं लभते जंतुरसद्वार्तावधारणे । हरेरद्भुतलीलस्य लीलाख्यानेन सज्जते ७६। तद्विचित्रकथालोके नानाविषयमिश्रिताः । श्रोतव्या यदि वै नॄणां विषये सज्जते मनः ७७। निर्वाणे यदि वा चित्तं श्रोतव्या तदपि द्विजाः । हेलया श्रवणाच्चापि तस्य तुष्टो भवेद्धरिः ७८। निष्क्रियोपि हृषीकेशो नानाकर्म चकार सः । शुश्रूषूणां हितार्थाय भक्तानां भक्तवत्सलः ७९। न लभ्यते कर्मणापि वाजपेयशतादिना । राजसूयायुतेनापि यथा भक्त्या स लभ्यते ८०। यत्पदं चेतसा सेव्यं सद्भिराचरितं मुहुः । भवाब्धितरणे सारमाश्रयध्वं हरेः पदम् ८१। रे रे विषयसंलुब्धाः पामरा निष्ठुरा नराः । रौरवे हि किमात्मानमात्मना पातयिष्यथ ८२। विना गोविंदसौम्यांघ्रिसेवनं मा गमिष्यति । अनायासेन दुःखानां तरणं यदि वांछथ ८३। भजध्वं कृष्णचरणावपुनर्भवकारणे । कुत एवागतो मर्त्यः कुत एव पुनर्व्रजेत् ८४। एतद्विचार्य मतिमानाश्रयेद्धर्मसंग्रहम् । नानानरकसंपातादुत्थितो यदि पूरुषः ८५। स्थावरादि तनुं लब्ध्वा यदि भाग्यवशात्पुनः । मानुष्यं लभते तत्र गर्भवासोतिदुःखदः ८६। ततः कर्मवशाज्जंतुर्यदि वा जायते भुवि । बाल्यादिबहुदोषेण पीडितो भवति द्विजाः ८७। पुनर्यौवनमासाद्य दारिद्र्येण प्रपीड्यते । रोगेण गुरुणा वापि अनावृष्ट्यादिना तथा ८८। वार्द्धकेन लभेत्पीडामनिर्वाच्यामितस्ततः । मनसश्चलनाद्व्याधेस्ततो मरणमाप्नुयात् ८९। न तस्मादधिकं दुःखं संसारेप्यनुभूयते । ततः कर्म्मवशाज्जंतुर्यमलोके प्रपीड्यते ९०। तत्रातियातनां भुक्त्वा पुनरेव प्रजायते । जायते म्रियते जंतु म्रियते जायते पुनः ९१। अनाराधित गोविंदचरणे त्वीदृशी दशा । अनायासेन मरणं विनायासेन जीवनम् ९२। अनाराधितगोविंदचरणस्य न जायते । धनं यदि भवेद्गेहे रक्षणात्तस्य किं फलम् ९३। यदासौ कृष्यते याम्यैर्दूतैः किं धनमन्वियात् । तस्माद्द्विजातिसत्कार्यं द्रविणं सर्वसौख्यदम् ९४। दानं स्वर्गस्य सोपानं दानं किल्बिषनाशनम् । गोविंदभक्तिभजनं महापुण्यविवर्द्धनम् ९५। बलं यदि भवेन्मर्त्ये न वृथा तद्व्ययं चरेत् । हरेरग्रे नृत्यगीतं कुर्यादेवमतंद्रितः ९६। यत्किंचिद्विद्यते पुंसां तच्च कृष्णे समर्पयेत् । कृष्णार्पितं कुशलदमन्यार्पितमसौख्यदम् ९७। चक्षुर्भ्यां श्रीहरेरेव प्रतिमादिनिरूपणम् । श्रोत्राभ्यां कलयेत्कृष्ण गुणनामान्यहर्निशम् ९८। जिह्वया हरिपादांबु स्वादितव्यं विचक्षणैः । घ्राणेनाघ्राय गोविंदपादाब्जतुलसीदलम् ९९। त्वचा स्पृष्ट्वा हरेर्भक्तं मनसाध्याय तत्पदम् । कृतार्थो जायते जंतुर्नात्र कार्या विचारणा १००। तन्मना हि भवेत्प्राज्ञस्तथा स्यात्तद्गताशयः । तमेवांतेभ्येति लोको नात्र कार्या विचारणा १०१। चेतसा चाप्यनुध्यातः स्वपदं यः प्रयच्छति । नारायणमनाद्यंतं न तं सेवेत को जनः १०२। सतत नियतचित्तो विष्णुपादारविंदे वितरणमनुशक्ति प्रीतये तस्य कुर्यात् । नतिमतिरतिमस्यांघ्रिद्वये संविदध्यात्स हि खलु नरलोके पूज्यतामाप्नुयाच्च १०३। इति श्रीपाद्मे महापुराणे स्वर्गखंडे एकषष्टितमोऽध्यायः ६१।
sūta uvāca- evamuktā purā viprā vyāsenāmitatejasā | etāvaduktvā bhagavānvyāsaḥ satyavatīsutaḥ 1| samāśvāsya munīnsarvānjagāma ca yathāgatam | bhavadbhyastu mayā proktaṃ varṇāśramavidhānakam 2| evaṃ kṛtvā priyo viṣṇorbhavatyeva na cānyathā | rahasyaṃ tatra vakṣyāmi śṛṇuta dvijasattamāḥ 3| ye cātra kathitā dharmā varṇāśramanibaṃdhanāḥ | haribhaktikalāṃśāṃśa samānā na hi te dvijāḥ 4| puṃsāmekeha vai sādhyā haribhaktiḥ kalau yuge | yugāṃtareṇa dharmā hi sevitavyā nareṇa hi 5| kalau nārāyaṇaṃ devaṃ yajate yaḥ sa dharmmabhāk | dāmodaraṃ hṛṣīkeśaṃ puruhūtaṃ sanātanam 6| hṛdi kṛtvā paraṃ śāṃtaṃ jitameva jagattrayam | kalikāloragādaṃśātkilbiṣātkālakūṭataḥ 7| haribhaktisudhāṃ pītvā ullaṃghyo bhavati dvijaḥ | kiṃ japaiḥ śrīharernāma gṛhītaṃ yadi mānuṣaiḥ 8| kiṃ snānairviṣṇupādāṃbu mastake yena dhāryate | kiṃ yajñena hareḥ pādapadmaṃ yena dhṛtaṃ hṛdi 9| kiṃ dānena hareḥ karma sabhāyāṃ vai prakāśitam | harerguṇagaṇānśrutvā yaḥ prahṛṣyetpunaḥ punaḥ 10| samādhinā prahṛṣṭasya sā gatiḥ kṛṣṇacetasaḥ | tatra vighnakarāḥ proktāḥ pākhaṃḍālāpapeśalāḥ 11| nāryastatsaṃginaścāpi haribhaktivighātakāḥ | nārīṇāṃ nayanādeśaḥ surāṇāmapi durjayaḥ 12| sa yena vijito loke haribhaktaḥ sa ucyate | mādyaṃti munayopyatra nārīcaritalolupāḥ 13| haribhaktiḥ kutaḥ puṃsāṃ nārībhaktijuṣāṃ dvijāḥ | rākṣasyaḥ kāminīveṣāścaraṃti jagati dvijāḥ | narāṇāṃ buddhikavalaṃ kurvaṃti satataṃ hitāḥ 14| tāvadvidyā prabhavati tāvajjñānaṃ pravartate | tāvatsunirmalā medhā sarvaśāstravidhāriṇī 15| tāvajjapastapastāvattāvatīrthaniṣevaṇam | tāvacca guruśuśrūṣā tāvaddhi taraṇe matiḥ 16| tāvatprabodho bhavati vivekastāvadeva hi | tāvatsatāṃ saṃgarucistāvatpaurāṇalālasā 17| yāvatsīmaṃtinī lolanayanāṃdolanaṃ nahi | janopari patedviprāḥ sarvadharmavilopanam 18| tatra ye haripādābjamadhuleśaprasāditāḥ | teṣāṃ na nārīlolākṣikṣepaṇaṃ hi prabhurbhavet 19| janmajanma hṛṣīkeśa sevanaṃ yaiḥ kṛtaṃ dvijāḥ | dvije dattaṃ hutaṃ vahnau viratistatra tatra hi 20| nārīṇāṃ kila kiṃ nāma sauṃdaryyaṃ paricakṣate | bhūṣaṇānāṃ ca vastrāṇāṃ cākacakyaṃ taducyate 21| snehātmajñānarahitaṃ nārīrūpaṃ kutaḥ smṛtam | pūyamūtrapurīṣāsṛktvaṅmedosthivasānvitam 22| kalevaraṃ hi tannāma kutaḥ sauṃdaryyamatra hi | tadevaṃ pṛthagāciṃtya spṛṣṭvā snātvā śucirbhavet 23| taiḥ saṃhitaṃ śaṃrīraṃ hi dṛśyate suṃdaraṃ janaiḥ | ahotidurdaśā nṝṇāṃ durdaiva ghaṭitā dvijāḥ 24| kucāvṛteṃge puruṣo nārī buddhvā pravarttate | kā nārī vā pumānko vā vicāre sati kiṃcana 25| tasmātsarvātmanā sādhurnārīsaṃgaṃ vivarjayet | ko nāma nārīmāsādya siddhiṃ prāpnoti bhūtale 26| kāminī kāminīsaṃgi saṃgamityapi saṃtyajet | tatsaṃgādrauravamiti sākṣādeva pratīyate 27| ajñānāllolupā lokāstatra daivena vaṃcitāḥ | sākṣānnarakakuṃḍesminnārīyonau pacennaraḥ 28| yata evāgataḥ pṛthvyāṃ tasminneva punā ramet | yataḥ prasarate nityaṃ mūtraṃ reto malotthitam 29| tatraiva ramate lokaḥ kastasmādaśucirbhavet | tatrātikaṣṭaṃ lokesminnaho daivaviḍaṃbanā 30| punaḥ punā ramettatra aho nistrapatā nṛṇām | tasmādvicārayeddhīmānnārīdoṣagaṇānbahūn 31| maithunādbalahāniḥ syānnidrāti taruṇāyate | nidrayāpahṛtajñānaḥ svalpāyurjāyate naraḥ 32| tasmātprayatnato dhīmānnārīṃ mṛtyumivātmanaḥ | paśyedgoviṃdapādābje mano vai ramayedbudhaḥ 33| ihāmutra sukhaṃ taddhi goviṃdapadasevanam | vihāya ko mahāmūḍho nārīpādaṃ hi sevate 34| janārddanāṃghrisevā hi hyapunarbhavadāyinī | nārīṇāṃ yonisevā hi yonisaṃkaṭakāriṇī 35| punaḥpunaḥ patedyonau yaṃtraniṣpācito yathā | punastāmevābhilaṣedvidyādasya viḍaṃbanam 36| ūrdhvabāhurahaṃ vacmi śṛṇu me paramaṃ vacaḥ | goviṃde dhehi hṛdayaṃ na yonau yātanājuṣi 37| nārīsaṃgaṃ parityajya yaścāpi parivarttate | padepadeśvamedhasya phalamāpnoti mānavaḥ 38| kulāṃganā daivayogādūḍhā yadi nṛṇāṃ satī | putramutpādya yastatra tatsaṃgaṃ parivarjayet 39| tasya tuṣṭo jagannātho bhavatyeva na saṃśayaḥ | nārīsaṃgo hi dharmajñairasatsaṃgaḥ prakīrtyate 40| tasminsati harau bhaktiḥ sudṛḍhā naiva jāyate | sarvasaṃgaṃ parityajya harau bhaktiṃ samācaret 41| haribhaktiśca loketra durllabhā hi matā mama | harau yasya bhavedbhaktiḥ sa kṛtārtho na saṃśayaḥ 42| tattadevācaretkarma hariḥ prīṇāti yena hi | tasmiṃstuṣṭe jagattuṣṭaṃ prīṇite prīṇitaṃ jagat 43| harau bhaktiṃ vinā nṝṇāṃ vṛthā janma prakīrtitam | brahmeśādi surā yasya yajaṃte prītihetave 44| nārāyaṇamanāvyaktaṃ na taṃ seveta ko janaḥ | tasya mātā mahābhāgā pitā tasya mahākṛtī 45| janārddanapadadvaṃdvaṃ hṛdaye yena dhāryate | janārdanajagadvaṃdya śaraṇāgatavatsala 46| itīrayaṃti ye martyā na teṣāṃ niraye gatiḥ | brāhmaṇā hi viśeṣeṇa pratyakṣaṃ harirūpiṇaḥ 47| pūjayeyuryathāyogaṃ haristeṣāṃ prasīdati | viṣṇurbrāhmaṇarūpeṇa vicaretpṛthivīmimām 48| brāhmaṇena vinā karmma siddhiṃ prāpnoti naiva hi | dvijapādāṃbubhaktyā yaiḥ pītvā śirasi cārpitam 49| tarpitā pitarastena ātmāpi kila tāritaḥ | brāhmaṇānāṃ mukhe yena dattaṃ madhuramarcitam 50| sākṣātkṛṣṇamukhe dattaṃ tadvai bhuṃkte hariḥ svayam | ahotidurllabhā lokā pratyakṣe keśave dvije 51| pratimādiṣu sevaṃte tadabhāve hi tatkriyā | brāhmaṇānāmadhiṣṭhānātpṛthvī dhanyeti gīyate 52| teṣāṃ pāṇau ca yaddattaṃ haripāṇau tadarpitam | tebhyaḥ kṛtānnamaskārāttiraskāro hi pāpmatām 53| mucyate brahmahatyādi pāpebhyo vipravaṃdanāt | tasmātsatāṃ samārādhyo brāhmaṇo viṣṇubuddhitaḥ 54| kṣudhitasya dvijasyāsye yatkiṃciddīyate yadi | pretya pīpūṣadhārābhiḥ siṃcate kalpakoṭikam 55| dvijatuṃḍaṃ mahākṣetramanūṣaramakaṃṭakam | tatra cedupyate kiṃcitkoṭikoṭiphalaṃ labhet 56| saghṛtaṃ bhojanaṃ cāsmai dattvā kalpaṃ sa modate | nānāsumiṣṭamannaṃ yo dadāti dvijatuṣṭaye 57| tasya lokā mahābhogāḥ koṭikalpāṃtamuktidāḥ | brāhmaṇaṃ ca puraskṛtya brāhmaṇenānukīrtitam 58| purāṇaṃ śṛṇuyānnityaṃ mahāpāpadavānalam | purāṇaṃ sarvatīrtheṣu tīrthaṃ cādhikamucyate 59| yasyaikapādaśravaṇāddharireva prasīdati | yathā sūryavapurbhūtvā prakāśāya careddhariḥ 60| sarveṣāṃ jagatāmeva harirālokahetave | tathaivāṃtaḥprakāśāya purāṇāvayavo hariḥ 61| vicarediha bhūteṣu purāṇaṃ pāvanaṃ param | tasmādyadi hareḥ prīterutpāde dhīyate matiḥ 62| śrotavyamaniśaṃ puṃbhiḥ purāṇaṃ kṛṣṇarūpiṇam | viṣṇubhaktena śāṃtena śrotavyamapi durlabham 63| purāṇākhyānamamalamamalīkaraṇaṃ param | yasminvedārthamāhṛtya hariṇā vyāsarūpiṇā 64| purāṇaṃ nirmitaṃ vipra tasmāttatparamo bhavet | purāṇe niścito dharmo dharmaśca keśavaḥ svayam 65| tasmātkṛte purāṇe hi śrute viṣṇurbhavediti | sākṣātsvayaṃ harirvipraḥ purāṇaṃ ca tathāvidham 66| etayoḥ saṃgamāsādya harireva bhevannaraḥ | tathā gaṃgāṃbusekena nāśayetkilbiṣaṃ svakam 67| keśavo dravarūpeṇa pāpāttārayate mahīm | vaiṣṇavo viṣṇubhajanasyākāṃkṣī yadi vartate 68| gaṃgāṃbusekamamalamamalīkaraṇaṃ caret | viṣṇubhaktipradā devī gaṃgā bhuvi ca gīyate 69| viṣṇurūpā hi sā gaṃgā lokavistārakāriṇī 70| brāhmaṇeṣu purāṇeṣu gaṃgāyāṃ goṣu pippale | nārāyaṇadhiyā puṃbhirbhaktiḥ kāryā hyahaitukī 71| pratyakṣaviṣṇurūpā hi tatvajñairniścitā amī | tasmātsatatamabhyarcyā viṣṇubhaktyabhilāṣiṇā 72| viṣṇau bhaktiṃ vinā nṝṇāṃ niṣphalaṃ janma ucyate | kalikālapayorāśiṃ pāpagrāhasamākulam 73| viṣayāmajjanāvartaṃ durbodhaphenilaṃ param | mahāduṣṭajanavyāla mahābhīmaṃ bhayānakam 74| dustaraṃ ca taraṃtyeva haribhaktitari sthitāḥ | tasmādyateta vai loko viṣṇubhaktiprasādhane 75| kiṃ sukhaṃ labhate jaṃturasadvārtāvadhāraṇe | hareradbhutalīlasya līlākhyānena sajjate 76| tadvicitrakathāloke nānāviṣayamiśritāḥ | śrotavyā yadi vai nṝṇāṃ viṣaye sajjate manaḥ 77| nirvāṇe yadi vā cittaṃ śrotavyā tadapi dvijāḥ | helayā śravaṇāccāpi tasya tuṣṭo bhaveddhariḥ 78| niṣkriyopi hṛṣīkeśo nānākarma cakāra saḥ | śuśrūṣūṇāṃ hitārthāya bhaktānāṃ bhaktavatsalaḥ 79| na labhyate karmaṇāpi vājapeyaśatādinā | rājasūyāyutenāpi yathā bhaktyā sa labhyate 80| yatpadaṃ cetasā sevyaṃ sadbhirācaritaṃ muhuḥ | bhavābdhitaraṇe sāramāśrayadhvaṃ hareḥ padam 81| re re viṣayasaṃlubdhāḥ pāmarā niṣṭhurā narāḥ | raurave hi kimātmānamātmanā pātayiṣyatha 82| vinā goviṃdasaumyāṃghrisevanaṃ mā gamiṣyati | anāyāsena duḥkhānāṃ taraṇaṃ yadi vāṃchatha 83| bhajadhvaṃ kṛṣṇacaraṇāvapunarbhavakāraṇe | kuta evāgato martyaḥ kuta eva punarvrajet 84| etadvicārya matimānāśrayeddharmasaṃgraham | nānānarakasaṃpātādutthito yadi pūruṣaḥ 85| sthāvarādi tanuṃ labdhvā yadi bhāgyavaśātpunaḥ | mānuṣyaṃ labhate tatra garbhavāsotiduḥkhadaḥ 86| tataḥ karmavaśājjaṃturyadi vā jāyate bhuvi | bālyādibahudoṣeṇa pīḍito bhavati dvijāḥ 87| punaryauvanamāsādya dāridryeṇa prapīḍyate | rogeṇa guruṇā vāpi anāvṛṣṭyādinā tathā 88| vārddhakena labhetpīḍāmanirvācyāmitastataḥ | manasaścalanādvyādhestato maraṇamāpnuyāt 89| na tasmādadhikaṃ duḥkhaṃ saṃsārepyanubhūyate | tataḥ karmmavaśājjaṃturyamaloke prapīḍyate 90| tatrātiyātanāṃ bhuktvā punareva prajāyate | jāyate mriyate jaṃtu mriyate jāyate punaḥ 91| anārādhita goviṃdacaraṇe tvīdṛśī daśā | anāyāsena maraṇaṃ vināyāsena jīvanam 92| anārādhitagoviṃdacaraṇasya na jāyate | dhanaṃ yadi bhavedgehe rakṣaṇāttasya kiṃ phalam 93| yadāsau kṛṣyate yāmyairdūtaiḥ kiṃ dhanamanviyāt | tasmāddvijātisatkāryaṃ draviṇaṃ sarvasaukhyadam 94| dānaṃ svargasya sopānaṃ dānaṃ kilbiṣanāśanam | goviṃdabhaktibhajanaṃ mahāpuṇyavivarddhanam 95| balaṃ yadi bhavenmartye na vṛthā tadvyayaṃ caret | hareragre nṛtyagītaṃ kuryādevamataṃdritaḥ 96| yatkiṃcidvidyate puṃsāṃ tacca kṛṣṇe samarpayet | kṛṣṇārpitaṃ kuśaladamanyārpitamasaukhyadam 97| cakṣurbhyāṃ śrīharereva pratimādinirūpaṇam | śrotrābhyāṃ kalayetkṛṣṇa guṇanāmānyaharniśam 98| jihvayā haripādāṃbu svāditavyaṃ vicakṣaṇaiḥ | ghrāṇenāghrāya goviṃdapādābjatulasīdalam 99| tvacā spṛṣṭvā harerbhaktaṃ manasādhyāya tatpadam | kṛtārtho jāyate jaṃturnātra kāryā vicāraṇā 100| tanmanā hi bhavetprājñastathā syāttadgatāśayaḥ | tamevāṃtebhyeti loko nātra kāryā vicāraṇā 101| cetasā cāpyanudhyātaḥ svapadaṃ yaḥ prayacchati | nārāyaṇamanādyaṃtaṃ na taṃ seveta ko janaḥ 102| satata niyatacitto viṣṇupādāraviṃde vitaraṇamanuśakti prītaye tasya kuryāt | natimatiratimasyāṃghridvaye saṃvidadhyātsa hi khalu naraloke pūjyatāmāpnuyācca 103| iti śrīpādme mahāpurāṇe svargakhaṃḍe ekaṣaṣṭitamo'dhyāyaḥ 61|
English translation
Sūta said :
1-2a. Thus Vyāsa of immeasurable lustre spoke to the brāhmaṇas . Having said this much, having cheered up all the sages, the revered Vyāsa, the son of Satyavatī , went as he had come.
2b-8a. I have told you the rules about the castes and the stages of life. Having done this only, a man becomes dear to Viṣṇu , not otherwise. O best brāhmaṇas, I shall tell you the secret about it. Listen. O brāhmaṇas, the duties regarding castes and stages that were told now, are not equal even to the sixteenth part of the devotion to Viṣṇu in this world. In Kaliyuga only devotion to Hari is to be achieved. A man has to practise the duties in the other yuga . That religious man who keeping god Nārāyaṇa , Viṣṇu, Hṛṣīkeśa , invoked by many, the ancient one, the great and the tranquil one, in his heart worships him, has conquered (all) the three worlds. A brāhmaṇa , having drunk the nectar of the devotion to Viṣṇu, has overcome the bite of the serpent of Kali -age, the blemish, the Kālakūṭa (poison).
8b-13a. What is the use of muttering (the names of other deities) if men (just) utter the name of Viṣṇu? What is the use of (holy) baths for him who has held the water (flowing) from Viṣṇu’s feet on his head? What is the use of a sacrifice for him who has held the lotus-like feet of Hari in (i.e. to) his heart? What is the use of giving (gifts) for him, if he has narrated the deeds of Viṣṇu in an assembly? He who, having heard about the multitudes of Viṣṇu’s virtues, would again and again be delighted, gets the same state as he whose mind is fixed on Kṛṣṇa and is delighted through profound meditation. Those that bring in obstacles in it are said to be talking heretic and fraudulent things; the women who are in their company also obstruct devotion to Viṣṇu. The command given by the eyes of women cannot be overruled even by gods. He who has overcome it, is called Viṣṇu’s devotee in the world.
13b-20. Even sages longing for the acts of women, become mad. O brāhmaṇas, where can there be devotion for Viṣṇu for those who are fond of women? O brāhmaṇas, they are demonesses moving in the guise of beautiful women; for they constantly eat up the minds of men. As long as there is no movement of the fickle eyes of a woman an art or science is effective, knowledge proceeds, the intellect grasping all sacred texts is very pure, muttering is (possible), resorting to sacred places is done, the preceptor is served, there is a desire to cross (the mundane existence), awakening takes place, discrimination is possible, there is a liking for the company of the good, there is a desire for (listening to) the Purāṇas . (Otherwise) O brāhmaṇas, a man would fall; and all dharmas would disappear. In the case of those who are favoured with a little (portion) of the honey of the lotuses in the form of Viṣṇu’s feet, the casting of the fickle glances of women is not powerful. Those, O brāhmaṇas, who have birth after birth served Viṣṇu, have given gift to brāhmaṇas, have offered oblations into fire, have been detached from that (i.e. being allured by women).
21-36. What indeed is said to be the beauty of women, is described as the lustre of their ornaments and garments. Why is the beauty of women described to be without love and knowledge of self? For, it is indeed the body possessing pus, urine, feces, blood, skin, marrow, bones and fat. Thinking it to be different in this way, a man having touched it would be pure after having bathed. O brāhmaṇas, the body formed by those (i.e. bones, marrow etc.) is found beautiful by men. Oh, what a bad condition of people, which is brought about by (their) misfortune, that a man proceeds, knowing that one without breasts is a man and one (with breasts is) a woman! On (proper) thought, what is a man and what is a woman? Therefore, a good man should, by all means, avoid the company of a woman. Who, on the earth, obtains success after having met with a woman? A man should avoid contact with a woman and with one who keeps contact with her. It is seen that her company is actually Raurava . People are greedy due to ignorance; and for that reason they are duped by destiny. A man would be roasted in the vulva of a woman—a hellish pit. He would again find delight in that (hell) from which he has come to the earth! Men take delight in that from which everyday urine and semen rising from filth come out. Who then would be impure due to that? In this world there is great trouble there (i.e. in the union with a woman). Oh, the mockery (done by) destiny! Again and again a man takes delight there (i.e. in the union with a woman). Oh, the shamelessness of men! Therefore, a wise man should think over the many multitudes of the faults of women. Due to coitus there is a loss of strength; and sleep becomes very young (i.e. overpowering). Due to his knowledge snatched away by sleep a man becomes short-lived. Therefore, a wise man should, with effort, look upon a woman as his death, and the wise one should cause his mind to seek delight in the lotus-like feet of Viṣṇu. Which great fool, leaving the service of the feet of Viṣṇu that gives pleasure in this world and in the next, would serve the feet of a woman? The service of the feet of Viṣṇu causes absence of rebirth, (while) serving a woman’s vulva (i.e. cohabiting with a woman) brings about the danger of (re-) birth. He would repeatedly fall into the womb (i.e. would be reborn) as one who is cooked out of a machine. He would again long for her and that would be his mortification.
37-48a. With my hands raised I am speaking. Listen to my important words. Put your heart into Viṣṇu, and not into the vulva (i.e. a woman) causing torment. That man who lives by avoiding union with a woman, obtains the fruit of a horse sacrifice at every step. There is no doubt that the lord of the world is pleased with him who through good luck has married a pious woman belonging to a noble family and avoids union with her after having produced a son on her. The pious ones declare that union with a woman is a bad union. When it is there, firm devotion to Viṣṇu comes never. Giving up all (others) attachments, he should entertain devotion to Viṣṇu. In my opinion devotion to Viṣṇu is difficult to get. There is no doubt that he who is devoted to Viṣṇu is happy. He should do that deed only which pleases Viṣṇu. When he is satisfied, the world is satisfied. When he is pleased, the world is pleased. The existence of human beings is declared to be fruitless without devotion to Viṣṇu. Which man would not serve that unmanifest Viṣṇu whom gods like Brahma and Śiva worship for pleasing him? The mother of him who keeps the pair of the feet of Viṣṇu in his heart, is very fortunate; (so also) his father is very blessed. Those men who say, ‘O Viṣṇu, venerable to the world, affectionate towards those who seek your refuge’ do not go to hell. Brāhmaṇas are especially the actual forms of Viṣṇu. With those who worship them suitably, Viṣṇu is pleased.
48b-72a. Viṣṇu would move (i.e. moves) over this earth in the form of a brāhmaṇa. Without a brāhmaṇa no rite is ever successful. Those who have devoutly put the water (flowing) from the feet of a brāhmaṇa on their heads, have gratified their dead ancestors and have also liberated their own soul. That sweet thing which is put into the mouths of brāhmaṇas is actually given into the mouth of Viṣṇu. Viṣṇu himself enjoys it. Such people who worship Viṣṇu in his images etc. when he is actually seen in the form of a brāhmaṇa, are rare. That act (of worshipping his image) is (to be done) when he (i.e. a brāhmaṇa) is not available. The earth is declared to be blessed due to its being the a bode of brāhmaṇas. Whatever is offered into their hands, is offered into the hand of Viṣṇu. By salutation made to them wickedness disappears. By saluting a brāhmaṇa, a man is freed from sins like killing a brāhmaṇa. Therefore, good men should propitiate a brāhmaṇa after looking upon him as Viṣṇu. If something is given into the mouth of a hungry brāhmaṇa (by a men), he is sprinkled for crores of kalpas with streams of nectar after death (i.e. in heaven). The mouth of a brāhmaṇa is a great holy place which is not a barren spot with saline soil and which is without thorns. If something is sown there (by a man), he would obtain crore times the fruit. He who gives him (i.e. a brāhmaṇa) food of various kinds to please a brāhmaṇa (goes to) worlds full of great pleasures giving freedom till the end of crores of kalpas. He should, after honouring a brāhmaṇa, daily listen to a Purāṇa which is narrated by a brāhmaṇa and which is wild fire to (the forest of) sins. Of all the holy places, Purāṇa is said to be the best holy place, by hearing even a part of which Viṣṇu himself is pleased. As Viṣṇu taking up the form of the sun, moves for giving light to all the worlds, similarly for enlightening you Viṣṇu, in the form of a Purāṇa, moves among the beings. A Purāṇa is extremely sanctifying. Therefore, if one has a mind to generate (in himself) love for Viṣṇu, men should constantly listen to a Purāṇa, of the form of Viṣṇu. A tranquil devotee of Viṣṇu should listen to the narration of a Purāṇa, which is difficult to be had, which is spotless and which very much removes blemishes. A man should look upon it as the highest, since, O brāhmaṇas, having collected the significance of the Vedas , Viṣṇu, in the form of Vyāsa, created the Purāṇa. In the Purāṇa, piety is defined; and Keśava himself is piety. Therefore, when the Purāṇa is heard a man would become (one with) Viṣṇu. Hari (i.e. Viṣnu) himself is a brāhmaṇa and Purāṇa also is like that. Having the contact of these two a man would be Viṣṇu himself. So also he could destroy his sin by sprinkling the water of Gaṅgā (over himself). Viṣṇu, in the liquid form liberates the earth. If a devotee of Viṣṇu in desirous of singing songs of Viṣṇu, he should have the sprinkling of (i.e. bath in) the water of Gaṅgā, which is pure and which purifies (all other objects). The goddess Gaṅgā is said to cause devotion to Viṣṇu on the earth. That Gaṅgā is of the nature of Viṣṇu, and is the cause of the expansion of the world. A man should have devotion without any motive to brāhmaṇas, Purāṇas, Gaṅgā, cows and pippala (tree) looking upon them as Viṣṇu. The wise ones have determined these to be actually of the nature of Viṣṇu.
72b-87a. Therefore, he who longs for devotion to Viṣṇu should honour these. The existence of men is said to be fruitless without devotion to Viṣṇu. Men resorting to the boat in the form of devotion to Viṣṇu cross (the ocean of worldly existence) which has the mass of the water in the form of the Kali-age, which is full of the alligators in the form of sins, which has the eddies in the form of indulgence in the objects of senses, which has abundant foam in the form of wrong knowledge, very severe on account of the great snakes in the form of wicked people, which is fearful and difficult to cross. Therefore, people should try to secure devotion to Viṣṇu. What pleasure does a creature obtain by enjoying in a false profession (when) he does not adhere to the playful account of Viṣṇu of wonderful sport? If the mind of men clings to the objects of senses, then they should listen to the wonderful stories about Viṣṇu which are mixed up with many (sensuous) objects. O brāhmaṇas, even if (they have fixed) their heart on (securing) salvation they should hear (stories about him). Even if they are casually heard, Viṣṇu would be pleased. Viṣṇu, affectionate to his devotees, though inactive, performed many acts for the well-being of his obedient devotees. He is not so (well) pleased by rites like a hundred Vājapeya sacrifices or a myriad Rājasūyas , as he is by devotion. Resort to the feet of Viṣṇu, which should be mentally resorted to, which were repeatedly resorted to by the good, and which are essential for crossing the ocean of mundane existence. O you wicked, cruel men, who are greedy for objects of senses, why do you yourself throw yourselves into Raurava (hell)? (The fall into hell) will come without resorting (i.e. if men do not resort) to the auspicious feet of Viṣṇu. If you desire to overcome your worries without any effort, then resort to the`feet of Viṣṇu for not being reborn (i.e. to avoid rebirth). After thinking about where from a mortal has come and whereto he would go, an intelligent man should collect religious merit. (Even) if a man has risen after having fallen into many hells, and after having got bodies of the immobile gets manhood (i.e. gets birth as a man, yet) there (also) remaining in the womb (of the mother) is extremely painful.
87b-103. O Brāhmaṇas, if due to the inevitable consequence of his deeds a creature is born on the earth, he is afflicted by many blemishes like childhood. Having reached youth he is very much oppressed by poverty, or by a severe disease or by drought etc. also. A man would have indescribable trouble due to old age, or due to the mind’s wandering here and there, or due to a disease. Then he would meet with death. Even in the mundane existence no greater grief than that is experienced. Then due to the inevitable result of his deeds a being is throubled [troubled?] in Yama ’s world. Experiencing severe tortures there, he is born again. A creature is born; he dies. He dies; he is again born. Such is the condition (of a man) when the feet of Viṣṇu are not worshipped (by him). Death without trouble or life without difficulty does not take place in the case of him who has not worshipped Viṣṇu. If there is wealth in the house what is the use of (just) preserving it? Would his wealth follow him when he is dragged by the messengers of Yama? Therefore, wealth given to brāhmaṇas after honouring them gives all pleasure. Giving (gifts) is a staircase leading to heaven; giving (gifts) destroys sins. Resorting devoutly to Viṣṇu increases great religious merit. If there is strength in a mortal he should not uselessly waste it. He should carefully dance and sing in front of (the image of) Viṣṇu. Whatever men possess, they should dedicate it to Viṣṇu. What is dedicated to Viṣṇu gives happiness; but what is dedicated to someone else gives misery. By means of his eyes a man should observe the image etc. of Viṣṇu only. With his ears he should day and night hear the meritorious names of Viṣṇu., With their tongue the wise ones should taste the water (flowing) from the feet of Viṣṇu. With their nose they should smell the tulasī -leaf (put) at the feet of Viṣṇu. Having touched with his skin Viṣṇu’s devotee and having with his mind meditated upon his feet a man becomes blessed. No doubt should be raised about this. A wise man should set his mind upon him; similarly he should have him in his heart. Men ultimately reach him only. No doubt should be raised about this. Which man would not resort to that beginningless and endless Viṣṇu who gives his own position if he is merely thought of in mind? A man should constantly fix his heart on Viṣṇu’s lotus-like feet. To please him he should, according to his capacity, salute him, think about and take delight in him. He should think of his two feet. Such a man alone would get respect in the world.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43447, revision 335753 (2022-04-14T10:20:45Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365280.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.