Skip to main content

Uttara-khaṇḍa · Chapter 37

Chapter 37

Unit 449 of 693Uttara-khaṇḍa · Chapter 37Uttara-khaṇḍa · Chapter 371 source entries

Uttara-khaṇḍa · Chapter 37

Source

महादेव उवाच- शृणु नारद वक्ष्यामि माहात्म्यं जागरस्य च । यच्छ्रुत्वा मुक्तिमाप्नोति महापापी न संशयः १। नारद उवाच- अहो विश्वेश्वरो विष्णुः पवित्रीकरणः सदा । तस्योपवासमाहात्म्यं श्रुतं हि त्वन्मुखाच्छिव २। तथापि श्रोतुमिच्छामि माहात्म्यं जागरस्य तु । कीदृक्जागरमाहात्म्यं रात्रो भक्तिस्तु कीदृशी ३। प्रहरेषु च या पूजा वद विश्वेश्वर प्रभो । त्वं लोकेषु सदा पूज्यस्त्वं हि देवो जनार्दनः । त्वं हि विश्वेश्वरो देवो यतो भक्तिर्जनार्दने ४। सर्वेषां चैव भक्तानां त्वं च श्रेष्ठ उमापतिः । लोकेस्मिन्सर्वदा भक्त्या तवाख्या वर्त्तते सदा ५। अतो येन प्रकारेण लोकानां मुक्तिरेव च । विश्वेश्वर वद त्वं तु माहात्म्यं जागरस्य तु ६। महादेव उवाच-। एकादश्यां जनो विष्णुं रात्रौ संपूज्य भक्तितः । कुर्याज्जागरणं विष्णोः पुरतो वैष्णवैः सह ७। गीतं वाद्यं तथा नृत्यं पुराणपठनं तथा । धूपं दीपं च नैवेद्यं पुष्पं गंधानुलेपनम् ८। फलमर्घं तथा श्रद्धा दानमिंद्रियसंयमम् । सत्यान्वितं च विप्रेंद्र वचोयुक्तं क्रियान्वितम् ९। विनिद्रं च मुदायुक्तो यः करोति नरः सदा । सर्वपापविनिर्मुक्तो जायते विष्णुवल्लभः १०। रात्रौ जागरणे प्राप्ते निद्रां कुर्वंति वैष्णवाः । हारितं चोपवासं तैर्व्रतं वै विष्णुसंज्ञकम् ११। ये कुर्वंति नराः प्राज्ञ जागरे विष्णुसंज्ञके । जागरं कृष्णभावेन न स्वपंति कदाचन १२। कृष्णस्य नाम मनसा वदंति च पुनः पुनः । ते तु धन्यतमा ज्ञेया अस्यां रात्रौ विशेषतः १३। क्षणेक्षणे तु गोदानं घट्यां चैव चतुर्गुणम् । प्रहरे कोटिगुणितं चतुर्यामेष्वसंख्यकम् १४। जागरे निमिषार्द्धे तु केशवाग्रे विशेषतः । तत्फलं कोटिगुणितं तस्य संख्या न विद्यते १५। नर्त्तनं कुरुते यस्तु केशवाग्रे नरोत्तमः । न फलं हीयते तस्य आजन्ममरणांतिकम् १६। साश्चर्यं चैव सोत्साहं पापालापादिवर्जितम् । प्रदक्षिणसमायुक्तं नमस्कारपुरःसरम् १७। नीराजनसमायुक्तमनिर्विण्णेन चेतसा । यामेयामे महाभाग कुर्यादारार्तिकं हरेः १८। षड्विंशगुणसंयुक्तमेकादश्यां च जागरम् । यः करोति नरो भक्त्या न पुनर्जायते भुवि १९। य एवं कुरुते भक्त्या वित्तशाठ्यविवर्जितः । जागरं वासरे विष्णोर्लीयते परमात्मनि २०। धनवान्वित्तशाठ्येन यः करोति प्रजागरम् । तेनात्माहारितो नूनं कितवेन दुरात्मना २१। विष्णुजागरणे प्राप्ते उपहासं करोति यः । षष्टिवर्षसहस्राणि विष्ठायां जायते कृमिः २२। वेदविद्ब्राह्मणो यस्तु नर्त्तनेन विशेषतः । उपहासपरः प्राप्तः स वै चांडाल उच्यते २३। निमिषं निमिषार्द्धं वा यः करोति प्रजागरम् । धर्मार्थकाममोक्षाणां प्राप्नोति पदमव्ययम् २४। वेदशास्त्ररतो नित्यं नित्यं वै यज्ञयाजकः । रात्रौ जागरणे प्राप्ते निंदां कुर्वन्व्रजत्यधः २५। मम पूजां प्रकुर्वाणो विष्णुनिंदासु तत्परः । एकविंशत्कुलेनैव नरकं प्रतिपद्यते २६। विष्णुः शिवः शिवो विष्णुरेकमूर्तिर्द्विधा स्थिताः । तस्मात्सर्वप्रकारेण नैव निंदां प्रकारयेत् । दष्टाः कलिभुजंगेन स्वपंति मधुहाहनि २७। कुर्वंति जागरं नैव मायया ते च मोहिताः । प्राप्ता एकादशी येषां कलौ जागरणं विना २८। ते विनष्टा न संदेहो यस्माज्जीवितमध्रुवम् । उद्धृतं नेत्रयुग्मं तु दत्त्वा वै वैष्णवं पदम् २९। कृतं ये नैव पश्यंति पापिनो हरिजागरम् । अभावे वाचकस्याथ गीतं नृत्यं तु कारयेत् ३०। वाचके सति देवर्षे पुराणं प्रथमं पठेत् । अश्वमेधसहस्रस्य वाजपेयायुतस्य च ३१। पुण्यं कोटिगुणं वत्स विष्णोर्जागरणे कृते । पितृपक्षे मातृपक्षे भार्यापक्षे तु वाडव ३२। कुलानुद्धरते चैतान्कृत्वा जागरणं हरेः । उपोषणदिने विद्धे जागरं पूजनं हरेः ३३। वृथादानादिकं सर्वं कृतघ्नेषु कृतं यथा । उपोषणदिने विद्धे प्रारब्धे जागरे स्थितिम् ३४। विहाय स्थानं तद्विष्णुः शापं दत्वा प्रगच्छति । अविद्धे वासरे विष्णोर्ये कुर्वंति प्रजागरम् ३५। तेषां मध्ये तु तुष्टः सन्नृत्यं तु कुरुते हरिः । यावद्दिनानि कुरुते जागरं केशवाग्रतः ३६। युगानि तानि तावंति विष्णुलोके महीयते । यावद्दिनानि वसते विना जागरणं हरेः ३७। तावद्वर्षसहस्राणि रौरवान्न निवर्तते । एकदश्यां शयानस्तु विना जागरणं हरेः ३८। मूकवत्तिष्ठते यो वै गानं पाठं न वाचरेत् । सप्तजन्मानि मूकत्वं जायतेऽजागरे हरेः ३९। यो न नृत्यति मूढात्मा पुरतो जागरे हरेः । पंगुत्वं तस्य जानीयात्सप्तजन्मानि वाडव ४०। यः पुनः कुरुते गीतं नृत्यं जागरणं हरेः । ब्राह्मं पदं मदीयं च सत्यं वै तस्य वैष्णवम् ४१। यः प्रबोधयते लोकान्विष्णोर्जागरणे रतः । वसेच्चिरं तु वैकुंठे पितृभिः सह वैष्णवः ४२। मतिं प्रयच्छते यस्तु हरेर्जागरणं प्रति । षष्टिवर्षसहस्राणि श्वेतद्वीपे वसेन्नरः ४३। यत्किंचित्क्रियते पापं कोटिजन्मनि मानवैः । श्रीकृष्णजागरे सर्वं रात्रौ नश्यति वाडव ४४। शालग्रामशिलाग्रे ये कुर्वंति प्रतिजागरम् । यामेयामे फलं प्रोक्तं कोट्यैंदवसमुद्भवम् ४५। संप्राप्ते वासरे विष्णोर्ये न कुर्वंति जागरम् । वृथा स्यात्तत्कृतं तेषां वैष्णवानां च निंदया ४६। कामार्थौ संपदः पुत्राः कीर्तिर्लोकाश्च शाश्वताः । यज्ञायुतैर्न लभ्यंते द्वादशीजागरं विना ४७। मतिर्न जायते यस्य द्वादश्यां जागरं प्रति । न हि तस्याधिकारोऽस्ति पूजने केशवस्य हि ४८। यावत्पदानि चलति केशवायतनं प्रति । अश्वमेधसमानि स्युः जागरार्थं प्रगच्छतः ४९। पादयोः पतितं यावद्धरण्यां पांशु गच्छताम् । तावद्वर्षसहस्राणि जागरो वसते दिवि 6.37.५०। तस्माद्गृहात्प्रगंतव्यं जागरे केशवालये । कलौ मलविनाशाय द्वादशीद्वादशीषु च ५१। परापवादसंयुक्तं मनः प्रासाद वर्जितम् । शास्त्रहीनमगांधर्वं तथा दीपविवर्जितम् ५२। शक्त्योपचाररहितमुदासीनं सनिंदनम् । कलियुक्तं विशेषेण जागरं नवधा मतम् ५३। सशास्त्रं जागरं यच्च नृत्यगांधर्वसंयुतम् । सवाद्यं तालासंयुक्तं सदीपं मधुभिर्युतम् ५४। उच्चारैस्तु समायुक्तं यथोक्तैर्भक्तिभावितैः । प्रसन्नं तुष्टिजननं संमूढं लोकरंजनम् ५५। गुणैर्द्वादशभिर्युक्तं जागरं माधवप्रियम् । कर्त्तव्यं तत्प्रयत्नेन पक्षयोः शुक्लकृष्णयोः ५६। किं व्रतैर्बहुभिश्चीर्णैस्तीर्थवासेन तस्य किम् । द्वादशीवासरे प्राप्ते न कुर्याज्जागरं हरेः ५७। प्रवासेन त्यजेद्यस्तु पथिस्विन्नोऽपि वाडव । जागरं वासुदेवस्य द्वादश्यां तु समे प्रियः ५८। मद्भक्तो न हरेः कुर्याज्जागरं पापमोहितः । व्यर्थं मत्पूजनं तस्य मत्पूज्यं यो न पूजयेत् ५९। न शैवो न च सौरोऽसौ न शाक्तो गणसेवकः । यो भुंक्ते वासरे विष्णोर्ज्ञेयः पश्वधिको हि सः ६०। विप्रियं च कृतं तेन दुष्टेनैव च पापिना । मद्भक्तिबलमाश्रित्य यो भुंक्ते वै हरेर्दिने ६१। सबाह्याभ्यंतरं देहं वेष्टितं पापकोटिभिः । मुच्यंते वासरे विष्णोर्ये कुर्वंति प्रजागरम् ६२। कूर्परं यमदूतानां दत्तं तेन यमस्य च । कृत्वा जागरणं विष्णोरविद्धं द्वादशीव्रतम् ६३। स्वर्गापेक्षा मुनिश्रेष्ठ मुक्ता ते नैव संशयः । वांछितं नारकं सौख्यं विद्धं कृत्वा हरेर्दिनम् ६४। निहताः पितरस्तेन देवानां वै वधः कृतः । दत्तं राज्यं तु दैत्यानां कृत्वा विद्धं हरेर्दिनम् ६५। यो नृत्यति प्रहृष्टात्मा कृत्वा वै करताडनम् । गीतं कुर्वन्मुखेनापि दर्शयन्कौतुकान्बहून् ६६। पुरतो वासुदेवस्य रात्रौ जागरणे स्थितः । पठन्कृष्णचरित्राणि रंजयन्वैष्णवान्गणान् ६७। मुखेन कुरुते वाद्यं संप्रहृष्टतनूरुहः । दर्शयन्विविधान्भृत्यान्स्वेच्छालापान्प्रकारयन् ६८। भावैरेतैर्नरो यस्तु कुरुते जागरे हरेः । निमिषेनिमिषे पुण्यं तीर्थकोटिफलं स्मृतम् ६९। अनुद्विग्नमना यस्तु धूपनीराजनं हरेः । कुरुते जागरे रात्रौ सप्तद्वीपाधिपो भवेत् ७०। यानि कानि च पापानि ब्रह्महत्यासमानि च । कृष्णा ह जागरात्तानि विलयं यांति खंडशः ७१। एकतः क्रतवः सर्वे समाप्तवरदक्षिणाः । एकतो देवदेवस्य जागरः कृष्णवल्लभः ७२। तत्र काशी पुष्करं च प्रयागं नैमिषं गया । शालग्राममहाक्षेत्रमर्बुदारण्यमेव च ७३। पौष्करं मथुरा तत्र सर्वतीर्थानि चैव हि । यज्ञा वेदाश्च चत्वारो व्रजंति हरिजागरम् ७४। गंगा सरस्वती तापी यमुना च शतद्रुका । चंद्रभागा वितस्ता च नद्यः सर्वास्तु तत्र वै ७५। सरांसि च ह्रदाः सर्वे समुद्राः सर्व एव हि । एकादश्यां द्विजश्रेष्ठ गच्छंति कृष्णजागरम् ७६। स्पृहणीया हि देवानां ये नराः कृष्णजागरे । नृत्यंति गीतं कुर्वंति वीणावाद्यप्रहर्षिताः ७७। एवं जागरणं कृत्वा संपूज्य च महाहरिम् । द्वादश्यां पारणं कृत्वा स्वशक्त्या वैष्णवैः सह ७८। महादेव उवाच- शृणु ब्रह्मन्प्रवक्ष्यामि द्वादशीमाहात्म्यमुत्तमम् । द्वादशी तु सदा ज्ञेया पुत्रदा मोक्षदायिनी ७९। प्रातः स्नात्वा हरिं पूज्य उपवासं समर्पयेत् । अज्ञानतिमिरांधस्य व्रतेनानेन केशव ८०। प्रसीद सुमुखो भूत्वा ज्ञानदृष्टिप्रदो भव । पारणं च ततः कुर्याद्यथासंभवमग्रतः ८१। अत ऊर्ध्वं यथेष्टं तु कारयेच्च यथाविधि । यदा तु द्वादशी स्वल्पा पारणेन भवेद्दिवज ८२। तदा रात्रौ तु कर्त्तव्यं पारणं मुक्तिमिच्छता । तदा न रात्रिदोषः स्यान्निषिद्धं न भवेत्क्वचित् ८३। यदुक्तं निशि न स्नायान्महानिशि न भोजयेत् । तत्पूर्वपरयामाभ्यां दिनवत्कर्म कारयेत् ८४। यदा भवति स्वल्पा तु द्वादशी पारणे दिने । उषःकाले द्वयं कुर्यात्प्रातर्मध्याह्निकं तथा ८५। द्वादशी साधिता येन नरेण भुवि सर्वदा । तस्य पुण्यमहं वक्तुं न समर्थो विशेषतः ८६। साधयित्वाखिलान्कामान्प्राप्नुयुश्च महाजनाः । अंबरीषादयः सर्वे ये भक्ता भुवि विश्रुताः ८७। द्वादशीं साधयित्वा तु ते गता विष्णुसद्मनि । सत्यं सत्यं पुनः सत्यं यदुक्तं तु मया तव ८८। नास्ति विष्णुसमो देवो न तिथिर्द्वादशीसमा । अत्र दत्तं च भुक्तं च तथा पूजादिकं च यत् ८९। तत्सर्वं पूर्णतां याति पूजिते माधवे सति । किं पुनर्बहुनोक्तेन भक्तानां वल्लभो हरिः ९०। प्रददात्यखिलान्कामान्यावदाभूतसंप्लवम् । द्वादश्यां चैव यद्दत्तं तत्सर्वं सफलं भवेत् ९१। कुरुक्षेत्रेषु यद्दत्तं निष्फलं नैव जायते । तद्वच्च द्वादशीदत्तं भवेद्देवर्षिसत्तम ९२। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे उमापतिनारदसंवादे द्वादशीएकादशीजागरणमहिमानाम सप्तत्रिंशोऽध्यायः ३७।

mahādeva uvāca- śṛṇu nārada vakṣyāmi māhātmyaṃ jāgarasya ca | yacchrutvā muktimāpnoti mahāpāpī na saṃśayaḥ 1| nārada uvāca- aho viśveśvaro viṣṇuḥ pavitrīkaraṇaḥ sadā | tasyopavāsamāhātmyaṃ śrutaṃ hi tvanmukhācchiva 2| tathāpi śrotumicchāmi māhātmyaṃ jāgarasya tu | kīdṛkjāgaramāhātmyaṃ rātro bhaktistu kīdṛśī 3| prahareṣu ca yā pūjā vada viśveśvara prabho | tvaṃ lokeṣu sadā pūjyastvaṃ hi devo janārdanaḥ | tvaṃ hi viśveśvaro devo yato bhaktirjanārdane 4| sarveṣāṃ caiva bhaktānāṃ tvaṃ ca śreṣṭha umāpatiḥ | lokesminsarvadā bhaktyā tavākhyā varttate sadā 5| ato yena prakāreṇa lokānāṃ muktireva ca | viśveśvara vada tvaṃ tu māhātmyaṃ jāgarasya tu 6| mahādeva uvāca-| ekādaśyāṃ jano viṣṇuṃ rātrau saṃpūjya bhaktitaḥ | kuryājjāgaraṇaṃ viṣṇoḥ purato vaiṣṇavaiḥ saha 7| gītaṃ vādyaṃ tathā nṛtyaṃ purāṇapaṭhanaṃ tathā | dhūpaṃ dīpaṃ ca naivedyaṃ puṣpaṃ gaṃdhānulepanam 8| phalamarghaṃ tathā śraddhā dānamiṃdriyasaṃyamam | satyānvitaṃ ca vipreṃdra vacoyuktaṃ kriyānvitam 9| vinidraṃ ca mudāyukto yaḥ karoti naraḥ sadā | sarvapāpavinirmukto jāyate viṣṇuvallabhaḥ 10| rātrau jāgaraṇe prāpte nidrāṃ kurvaṃti vaiṣṇavāḥ | hāritaṃ copavāsaṃ tairvrataṃ vai viṣṇusaṃjñakam 11| ye kurvaṃti narāḥ prājña jāgare viṣṇusaṃjñake | jāgaraṃ kṛṣṇabhāvena na svapaṃti kadācana 12| kṛṣṇasya nāma manasā vadaṃti ca punaḥ punaḥ | te tu dhanyatamā jñeyā asyāṃ rātrau viśeṣataḥ 13| kṣaṇekṣaṇe tu godānaṃ ghaṭyāṃ caiva caturguṇam | prahare koṭiguṇitaṃ caturyāmeṣvasaṃkhyakam 14| jāgare nimiṣārddhe tu keśavāgre viśeṣataḥ | tatphalaṃ koṭiguṇitaṃ tasya saṃkhyā na vidyate 15| narttanaṃ kurute yastu keśavāgre narottamaḥ | na phalaṃ hīyate tasya ājanmamaraṇāṃtikam 16| sāścaryaṃ caiva sotsāhaṃ pāpālāpādivarjitam | pradakṣiṇasamāyuktaṃ namaskārapuraḥsaram 17| nīrājanasamāyuktamanirviṇṇena cetasā | yāmeyāme mahābhāga kuryādārārtikaṃ hareḥ 18| ṣaḍviṃśaguṇasaṃyuktamekādaśyāṃ ca jāgaram | yaḥ karoti naro bhaktyā na punarjāyate bhuvi 19| ya evaṃ kurute bhaktyā vittaśāṭhyavivarjitaḥ | jāgaraṃ vāsare viṣṇorlīyate paramātmani 20| dhanavānvittaśāṭhyena yaḥ karoti prajāgaram | tenātmāhārito nūnaṃ kitavena durātmanā 21| viṣṇujāgaraṇe prāpte upahāsaṃ karoti yaḥ | ṣaṣṭivarṣasahasrāṇi viṣṭhāyāṃ jāyate kṛmiḥ 22| vedavidbrāhmaṇo yastu narttanena viśeṣataḥ | upahāsaparaḥ prāptaḥ sa vai cāṃḍāla ucyate 23| nimiṣaṃ nimiṣārddhaṃ vā yaḥ karoti prajāgaram | dharmārthakāmamokṣāṇāṃ prāpnoti padamavyayam 24| vedaśāstrarato nityaṃ nityaṃ vai yajñayājakaḥ | rātrau jāgaraṇe prāpte niṃdāṃ kurvanvrajatyadhaḥ 25| mama pūjāṃ prakurvāṇo viṣṇuniṃdāsu tatparaḥ | ekaviṃśatkulenaiva narakaṃ pratipadyate 26| viṣṇuḥ śivaḥ śivo viṣṇurekamūrtirdvidhā sthitāḥ | tasmātsarvaprakāreṇa naiva niṃdāṃ prakārayet | daṣṭāḥ kalibhujaṃgena svapaṃti madhuhāhani 27| kurvaṃti jāgaraṃ naiva māyayā te ca mohitāḥ | prāptā ekādaśī yeṣāṃ kalau jāgaraṇaṃ vinā 28| te vinaṣṭā na saṃdeho yasmājjīvitamadhruvam | uddhṛtaṃ netrayugmaṃ tu dattvā vai vaiṣṇavaṃ padam 29| kṛtaṃ ye naiva paśyaṃti pāpino harijāgaram | abhāve vācakasyātha gītaṃ nṛtyaṃ tu kārayet 30| vācake sati devarṣe purāṇaṃ prathamaṃ paṭhet | aśvamedhasahasrasya vājapeyāyutasya ca 31| puṇyaṃ koṭiguṇaṃ vatsa viṣṇorjāgaraṇe kṛte | pitṛpakṣe mātṛpakṣe bhāryāpakṣe tu vāḍava 32| kulānuddharate caitānkṛtvā jāgaraṇaṃ hareḥ | upoṣaṇadine viddhe jāgaraṃ pūjanaṃ hareḥ 33| vṛthādānādikaṃ sarvaṃ kṛtaghneṣu kṛtaṃ yathā | upoṣaṇadine viddhe prārabdhe jāgare sthitim 34| vihāya sthānaṃ tadviṣṇuḥ śāpaṃ datvā pragacchati | aviddhe vāsare viṣṇorye kurvaṃti prajāgaram 35| teṣāṃ madhye tu tuṣṭaḥ sannṛtyaṃ tu kurute hariḥ | yāvaddināni kurute jāgaraṃ keśavāgrataḥ 36| yugāni tāni tāvaṃti viṣṇuloke mahīyate | yāvaddināni vasate vinā jāgaraṇaṃ hareḥ 37| tāvadvarṣasahasrāṇi rauravānna nivartate | ekadaśyāṃ śayānastu vinā jāgaraṇaṃ hareḥ 38| mūkavattiṣṭhate yo vai gānaṃ pāṭhaṃ na vācaret | saptajanmāni mūkatvaṃ jāyate'jāgare hareḥ 39| yo na nṛtyati mūḍhātmā purato jāgare hareḥ | paṃgutvaṃ tasya jānīyātsaptajanmāni vāḍava 40| yaḥ punaḥ kurute gītaṃ nṛtyaṃ jāgaraṇaṃ hareḥ | brāhmaṃ padaṃ madīyaṃ ca satyaṃ vai tasya vaiṣṇavam 41| yaḥ prabodhayate lokānviṣṇorjāgaraṇe rataḥ | vasecciraṃ tu vaikuṃṭhe pitṛbhiḥ saha vaiṣṇavaḥ 42| matiṃ prayacchate yastu harerjāgaraṇaṃ prati | ṣaṣṭivarṣasahasrāṇi śvetadvīpe vasennaraḥ 43| yatkiṃcitkriyate pāpaṃ koṭijanmani mānavaiḥ | śrīkṛṣṇajāgare sarvaṃ rātrau naśyati vāḍava 44| śālagrāmaśilāgre ye kurvaṃti pratijāgaram | yāmeyāme phalaṃ proktaṃ koṭyaiṃdavasamudbhavam 45| saṃprāpte vāsare viṣṇorye na kurvaṃti jāgaram | vṛthā syāttatkṛtaṃ teṣāṃ vaiṣṇavānāṃ ca niṃdayā 46| kāmārthau saṃpadaḥ putrāḥ kīrtirlokāśca śāśvatāḥ | yajñāyutairna labhyaṃte dvādaśījāgaraṃ vinā 47| matirna jāyate yasya dvādaśyāṃ jāgaraṃ prati | na hi tasyādhikāro'sti pūjane keśavasya hi 48| yāvatpadāni calati keśavāyatanaṃ prati | aśvamedhasamāni syuḥ jāgarārthaṃ pragacchataḥ 49| pādayoḥ patitaṃ yāvaddharaṇyāṃ pāṃśu gacchatām | tāvadvarṣasahasrāṇi jāgaro vasate divi 6.37.50| tasmādgṛhātpragaṃtavyaṃ jāgare keśavālaye | kalau malavināśāya dvādaśīdvādaśīṣu ca 51| parāpavādasaṃyuktaṃ manaḥ prāsāda varjitam | śāstrahīnamagāṃdharvaṃ tathā dīpavivarjitam 52| śaktyopacārarahitamudāsīnaṃ saniṃdanam | kaliyuktaṃ viśeṣeṇa jāgaraṃ navadhā matam 53| saśāstraṃ jāgaraṃ yacca nṛtyagāṃdharvasaṃyutam | savādyaṃ tālāsaṃyuktaṃ sadīpaṃ madhubhiryutam 54| uccāraistu samāyuktaṃ yathoktairbhaktibhāvitaiḥ | prasannaṃ tuṣṭijananaṃ saṃmūḍhaṃ lokaraṃjanam 55| guṇairdvādaśabhiryuktaṃ jāgaraṃ mādhavapriyam | karttavyaṃ tatprayatnena pakṣayoḥ śuklakṛṣṇayoḥ 56| kiṃ vratairbahubhiścīrṇaistīrthavāsena tasya kim | dvādaśīvāsare prāpte na kuryājjāgaraṃ hareḥ 57| pravāsena tyajedyastu pathisvinno'pi vāḍava | jāgaraṃ vāsudevasya dvādaśyāṃ tu same priyaḥ 58| madbhakto na hareḥ kuryājjāgaraṃ pāpamohitaḥ | vyarthaṃ matpūjanaṃ tasya matpūjyaṃ yo na pūjayet 59| na śaivo na ca sauro'sau na śākto gaṇasevakaḥ | yo bhuṃkte vāsare viṣṇorjñeyaḥ paśvadhiko hi saḥ 60| vipriyaṃ ca kṛtaṃ tena duṣṭenaiva ca pāpinā | madbhaktibalamāśritya yo bhuṃkte vai harerdine 61| sabāhyābhyaṃtaraṃ dehaṃ veṣṭitaṃ pāpakoṭibhiḥ | mucyaṃte vāsare viṣṇorye kurvaṃti prajāgaram 62| kūrparaṃ yamadūtānāṃ dattaṃ tena yamasya ca | kṛtvā jāgaraṇaṃ viṣṇoraviddhaṃ dvādaśīvratam 63| svargāpekṣā muniśreṣṭha muktā te naiva saṃśayaḥ | vāṃchitaṃ nārakaṃ saukhyaṃ viddhaṃ kṛtvā harerdinam 64| nihatāḥ pitarastena devānāṃ vai vadhaḥ kṛtaḥ | dattaṃ rājyaṃ tu daityānāṃ kṛtvā viddhaṃ harerdinam 65| yo nṛtyati prahṛṣṭātmā kṛtvā vai karatāḍanam | gītaṃ kurvanmukhenāpi darśayankautukānbahūn 66| purato vāsudevasya rātrau jāgaraṇe sthitaḥ | paṭhankṛṣṇacaritrāṇi raṃjayanvaiṣṇavāngaṇān 67| mukhena kurute vādyaṃ saṃprahṛṣṭatanūruhaḥ | darśayanvividhānbhṛtyānsvecchālāpānprakārayan 68| bhāvairetairnaro yastu kurute jāgare hareḥ | nimiṣenimiṣe puṇyaṃ tīrthakoṭiphalaṃ smṛtam 69| anudvignamanā yastu dhūpanīrājanaṃ hareḥ | kurute jāgare rātrau saptadvīpādhipo bhavet 70| yāni kāni ca pāpāni brahmahatyāsamāni ca | kṛṣṇā ha jāgarāttāni vilayaṃ yāṃti khaṃḍaśaḥ 71| ekataḥ kratavaḥ sarve samāptavaradakṣiṇāḥ | ekato devadevasya jāgaraḥ kṛṣṇavallabhaḥ 72| tatra kāśī puṣkaraṃ ca prayāgaṃ naimiṣaṃ gayā | śālagrāmamahākṣetramarbudāraṇyameva ca 73| pauṣkaraṃ mathurā tatra sarvatīrthāni caiva hi | yajñā vedāśca catvāro vrajaṃti harijāgaram 74| gaṃgā sarasvatī tāpī yamunā ca śatadrukā | caṃdrabhāgā vitastā ca nadyaḥ sarvāstu tatra vai 75| sarāṃsi ca hradāḥ sarve samudrāḥ sarva eva hi | ekādaśyāṃ dvijaśreṣṭha gacchaṃti kṛṣṇajāgaram 76| spṛhaṇīyā hi devānāṃ ye narāḥ kṛṣṇajāgare | nṛtyaṃti gītaṃ kurvaṃti vīṇāvādyapraharṣitāḥ 77| evaṃ jāgaraṇaṃ kṛtvā saṃpūjya ca mahāharim | dvādaśyāṃ pāraṇaṃ kṛtvā svaśaktyā vaiṣṇavaiḥ saha 78| mahādeva uvāca- śṛṇu brahmanpravakṣyāmi dvādaśīmāhātmyamuttamam | dvādaśī tu sadā jñeyā putradā mokṣadāyinī 79| prātaḥ snātvā hariṃ pūjya upavāsaṃ samarpayet | ajñānatimirāṃdhasya vratenānena keśava 80| prasīda sumukho bhūtvā jñānadṛṣṭiprado bhava | pāraṇaṃ ca tataḥ kuryādyathāsaṃbhavamagrataḥ 81| ata ūrdhvaṃ yatheṣṭaṃ tu kārayecca yathāvidhi | yadā tu dvādaśī svalpā pāraṇena bhaveddivaja 82| tadā rātrau tu karttavyaṃ pāraṇaṃ muktimicchatā | tadā na rātridoṣaḥ syānniṣiddhaṃ na bhavetkvacit 83| yaduktaṃ niśi na snāyānmahāniśi na bhojayet | tatpūrvaparayāmābhyāṃ dinavatkarma kārayet 84| yadā bhavati svalpā tu dvādaśī pāraṇe dine | uṣaḥkāle dvayaṃ kuryātprātarmadhyāhnikaṃ tathā 85| dvādaśī sādhitā yena nareṇa bhuvi sarvadā | tasya puṇyamahaṃ vaktuṃ na samartho viśeṣataḥ 86| sādhayitvākhilānkāmānprāpnuyuśca mahājanāḥ | aṃbarīṣādayaḥ sarve ye bhaktā bhuvi viśrutāḥ 87| dvādaśīṃ sādhayitvā tu te gatā viṣṇusadmani | satyaṃ satyaṃ punaḥ satyaṃ yaduktaṃ tu mayā tava 88| nāsti viṣṇusamo devo na tithirdvādaśīsamā | atra dattaṃ ca bhuktaṃ ca tathā pūjādikaṃ ca yat 89| tatsarvaṃ pūrṇatāṃ yāti pūjite mādhave sati | kiṃ punarbahunoktena bhaktānāṃ vallabho hariḥ 90| pradadātyakhilānkāmānyāvadābhūtasaṃplavam | dvādaśyāṃ caiva yaddattaṃ tatsarvaṃ saphalaṃ bhavet 91| kurukṣetreṣu yaddattaṃ niṣphalaṃ naiva jāyate | tadvacca dvādaśīdattaṃ bhaveddevarṣisattama 92| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe umāpatināradasaṃvāde dvādaśīekādaśījāgaraṇamahimānāma saptatriṃśo'dhyāyaḥ 37|

English translation

Mahādeva said :

1. O Nārada , listen to the importance of keeping awake, having listened to which (even) a great sinner undoubtedly obtains salvation.

Nārada said :

2-6. Viṣṇu , the lord of all, is always a purifier. O Śiva , I have heard from your mouth the importance of a fast (in honour) of him. Still I desire to hear about the importance of keeping awake. Of what kind is the importance of keeping awake? Of what kind is the nocturnal devotion? O lord of the universe, O master, tell (me) about the worship (offered) during the various watches. You are always adored in the worlds. You are god Janārdana (i.e. Viṣṇu). You are the god, the lord of the universe, since you are devoted to Viṣṇu. You, the lord of Umā, are the greatest among all devotees. In this world you are known by means of your devotion. Therefore, O lord of the universe, tell (me) in which manner people will be emancipated, so also (tell me about) the importance of keeping awake.

Mahādeva said :

7-18. On the Ekādaśi day a man, after having devoutly worshipped Viṣṇu at night, should keep awake along with Viṣṇu’s devotees in front of (the image of) Viṣṇu. The man who always sings, plays upon musical instruments, dances, listens to the Purāṇas , offers incense, waves lights (before the image), offers eatables, flowers, sandal and unguents, fruits, respectful offering, presents with devotion, and controls his senses, and O best brāhmaṇa , speaks truthful and proper words followed by action, and who always keeps awake gladly, is free from all sins and becomes dear to Viṣṇu. When keeping awake at night has become (necessary), those devotees of Viṣṇu who sleep, have lost (the fruit of) the fast and (that of) the vow called Viṣṇu( vrata ).Those men, O wise one, who keep awake on the (night of the Viṣṇuvrata ) called Viṣṇu-jāgara through devotion for Viṣṇu and do not at all sleep, and repeat mentally (i.e. to themselves) Viṣṇu’s name, should be known to be most blessed. Especially on this night (the repetition of Viṣṇu’s name gives the fruit of) the gift of a cow every moment; (the fruit) is fourfold (if the name is repeated) for a ghatikā; it is crorefold (if the name is repeated) for a watch (i.e. three hours); it is countless (if the name is repeated) for four watches. By keeping awake (just) for a twinkling of the eye (i.e. a moment), and that too especially in front of Viṣṇu, the fruit (obtained) is crorefold; it is countless. The fruit of (i.e. obtained by) the best man who dances in front of Viṣṇu, is never lost from his birth to his death. He should, with his mind free from dejection, wave lights before Viṣṇu, with wonder, energy, without sinful talk etc., accompanied by going round (the deity keeping it to his right) and preceded by a salutation.

19-27a. That man, who devoutly keeps awake on Ekādaśī , which is twentysixfold fruitful, is not reborn on the earth. He who thus without egotism born of wealth devoutly keeps awake on Viṣṇu’s day, is merged into the supreme soul. That wealthy man who through egotism born of wealth keeps awake, (is) a rogue and a wicked man (and) has indeed lost his soul. He, when the (occasion for) keeping awake (in honour) of Viṣṇu has come, ridicules it, is born as an insect in feces (and remains as such) for sixty thousand years. That brāhmaṇa knowing the Vedas who, especially through dancing, indulges in ridicule is called a cāṇḍāla . He who for a moment or half a moment(?) keeps awake, obtains the best position (as far as) righteousness, material welfare and sensual pleasures (are concerned). He who is always devoted to the Vedic and scriptural injunctions and who every day performs sacrifices, goes down (to hell if) he ridicules when keeping awake at night has come (to be practised). He who worshipping me, is given to ridiculing Viṣṇu goes to hell with twentyone (members of) his family. Viṣṇu is Śiva and Śiva is Viṣṇu. They have the same form, (but) remain (separately) in two forms.

27b-30. Therefore, a man should not in any way ridicule (the vow). Bitten by the serpent of Kali the destroyers of honey sleep by day(?); deluded by illusion they do not at all keep awake. Those to whom Ekādaśī has come (and is passed by them) without keeping themselves awake in the Kali age have perished, since life is uncertain. There is no doubt about this. He raised the couple of eyes after having given the position of Viṣṇu (obscure!). Sinners do not see the awakening done (in honour) of Viṣṇu. In the absence of a public reader of a Purāṇa , he should get done singing and dancing. If there is a public reader, (then) O divine sage, he should first read the Purāṇa.

31-37a. O child, on doing the awakening (in honour) of Viṣṇu, the religious merit (that is obtained) is a crorefold more than that of a horse-sacrifice or a Vājapeya sacrifice. A man having kept awake (in honour) of Viṣṇu, emancipates the families on the side of father, on the side of mother and on the wife’s side. O brāhmaṇa, on keeping awake in honour of Viṣṇu he emancipates (the members of) his family. On a day of fast that is ‘pierced’ (i.e. that is mixed with another day) the keeping awake (in honour) of Viṣṇu, worshipping him, giving gifts—all this is useless as (a good) turn done to the ungrateful. When keeping awake is bsgun on such a ‘pierced’ day—the day of the fast—Viṣṇu leaves that place and goes after giving a curse. Among those who keep awake on a day that is not ‘pierced’ (i.e. not mixed with another day), Viṣṇu being pleased remains in their midst and dances. For as many days as he keeps awake in front of Viṣṇu for so many yugas he is honoured in Viṣṇu’s world.

37b-41. For as many days as he remains without keeping awake (in honour) of Viṣṇu, for those many thousands of years he does not return from (i.e. lives in) Raurava hell. He who on the Ekādaśī day sleeps without keeping awake or who remains like a dumb man and does not practise singing or does not read (the Purāṇa text), has dumbness for seven existences for want of keeping awake (in honour) of Viṣṇu. O brāhmaṇa, one should know that he who, the foolish one, does not dance in front of Viṣṇu by keeping awake, has lameness for seven existences. But he who sings, dances and keeps awake (in honour) of Viṣṇu, gets Brahmā ’s position, my position and truly that of Viṣṇu (also).

42-50. That devotee of Viṣṇu who (himself) being engaged in keeping awake (in honour) of Viṣṇu, enlightens people, would live along with his manes and for a long time in Vaikuṇṭha . The man who gives (others) the idea about keeping awake(in honour) of Viṣṇu, would live for sixty thousand years in Śveta Dvīpa . O brāhmaṇa, all that sin which men commit during crores of existences, perishes during the night on keeping awake (in honour) of Śrikṛṣṇa. For those who keep awake in front of a Śālagrāma stone the fruit for every watch is said to be that which is had (by keeping awake on) a crore of lunar months . Those who do not keep awake when the day (of the vow) of Viṣṇu has come, their observance of the vow is in vain due to the censure of the devotees. Even by (the performance of) myriads of sacrifices pleasures of senses, wealth, sons, fame, eternal worlds are not obtained without keeping awake on the Dvādaśī (day). He who does not have a mind to keep awake on the Dvādaśī day, has no right to worship Viṣṇu. The number of footsteps of him who goes to Viṣṇu’s temple for keeping awake has the merit of an equal number of horse-sacrifices. For as many years a man keeping awake lives in heaven as the number of dust (particles) fallen there on the road from the feet (of those who) walk (along it).

51-58. Therefore, from one’s house one should go to Viṣṇu’s temple for keeping awake. In the Kali (age) to destroy sins this Dvādaśī is (the best) among Dvādaśīs. Keeping awake is said to be of nine types: Full of censure of others, with the mind void of tranquillity, bereft of sacred precepts, without music, so also without light (to be waved before the image of the deity), without the necessary articles (obtainable) according to one’s capacity, indifferent, full of censure, and especially full of quarrels. That keeping awake which is according to the scriptural injunctions, is full of dance and music with musical instruments, with the beating of time in music, with light and honey, is accompanied by proper utterances produced with devotion, is pleasing and causing delight, and amuses the enchanted people—(such) keeping awake having these twelve merits and dear to Viṣṇu should be done with efforts in the bright and the dark halves (of the month). What is the use of observing many vows and living at a sacred place to him who does not keep awake when the twelfth day of (i.e. sacred to) Viṣṇu has come? He who even while travelling and though full of perspiration, does not give up keeping awake on the twelfth day of (i.e. sacred to) Viṣṇu, is dear to me, O brāhmaṇa.

59-62a. That devotee of me who deluded by sin does not keep awake (in honour) of Viṣṇu, has his worship in vain, (as) he would not (i.e. does not) worship him who is venerable to me. He who eats on the day of (i.e. sacred to) Viṣṇu, is not a devotee of Śiva, is not a worshipper of the Sun, is not a devotee of Śakti , nor the votary of (Śiva’s) attendant. He should be known to be inferior to a beast. He, a wicked and sinful person, who eats on the day of (i.e. sacred to) Viṣṇu, has, after having resorted to the strength of my devotion, acted disagreeably.

62b-64. His body is wrapped inside and outside with crores of sins. Those who keep awake on the day of (i.e. sacred to) Viṣṇu, are freed. He who having kept awake, has observed the vow of Dvādaśī that is not mixed (with another day), has given an elbow to (i.e. has avoided) the messengers of Yama . O best sage, they, expecting (to go to) heaven are undoubtedly freed. (On the contrary) those who observe the vow of (i.e. sacred to) Viṣṇu on a day mixed (with another day) have longed for happiness in hell.

65-69. He (i.e. such a man) has killed his manes, and has murdered gods; has given (his kingdom to demons by observing the day of (i.e. sacred to) Viṣṇu which is mixed (with another day). For a man who keeps awake with such dispositions on the day of (i.e. sacred to) Viṣṇu, who clapping his hands and with a delighted mind dances, who sings songs with his mouth, manifests (many kinds of) joy, who remaining awake on the night stands before Viṣṇu, reads Kṛṣṇa ’s accounts, amuses the groups of Viṣṇu’s devotees, who with his hair standing on end produces musical sounds from his mouth, presents many kinds of food, and causes (others) to talk freely, the fruit at every moment is said to be the same as got by visiting crores of holy places.

70-74. He who without a dejected mind presents incense and waves lights in front (of the image) of Viṣṇu on the night of keeping awake (i.e. on which he keeps awake) would be the lord of the seven islands (i.e. of the earth). Due to keeping awake on the day of (i.e. sacred to) Viṣṇu, all those sins like (the ones due to) the murder of a brāhmaṇa, perish piece by piece. On one hand are all the sacrifices concluded with (the offering of) excellent presents, and on the other there is keeping awake (in honour) of the god of gods. Which is dear to Viṣṇu? Kāśī , Puṣkara , Prayāga , Naimiṣa , Gayā , the great holy place of Śālagrāma, the Arbuda forest, Pauṣkara (i.e. the holy Puṣkara), Mathurā , and all (other) sacred places, so also sacrifices and all the four Vedas go to (i.e. attend) the keeping awake (in honour of) Viṣṇu.

75-78. O best brāhmaṇa, all rivers (like) Gaṅgā , Sarasvatī , Tāpī , Yamunā , Śatadrukā, Candrabhāgā , Vitastā , so also ponds, deep lakes, all seas go there on the Ekādaśī (day for) keeping awake (in honour) of Viṣṇu. These men desirable to gods, being delighted by the musical instrument like the lute, dance and sing (at the time of) keeping awake (in honour) of Viṣṇu. In this way having kept awake, having worshipped great Viṣṇu, he should, along with Viṣṇu’s devotees, break his fast on the Dvādaśī (day).

Mahādeva said :

79-84. O brāhmaṇa, listen. I shall explain (to you) the excellent importance of Dvādaśī. Dvādaśī should always be known to give sons and to give salvation. Having bathed in the morning, having worshipped Viṣṇu, one should observe a fast. ‘O Viṣṇu, by means of this vow of me who am blind due to the darkness of ignorance, be pleased, favour me and give me the sight of knowledge’. Then, after this, he should break fast as is possible for him. After this he should duly get done (proper rites) as desired. O brāhmaṇa, when the Dvādaśī (lasts) shorter for breaking the fast, then he who desires salvation, should break the fast at night. Then there would be no blemish due to (breaking the fast at) night and there would be nothing that is prohibited. He should get the duty done (i.e. should do it) as by day in the first and the next watches of the night, since it is said that a man should not bathe at night and should not eat at midnight.

85-92. When on the day of breaking the fast Dvādaśī lasts for a short time, then he should do both the morning and the mid-day rites in the morning. I am not able to describe the religious merit especially of that man who has always observed Dvadaśī on the earth. Great men having accomplised all desired objects, would obtain (salvation). Those devotees like Ambarīṣa and others who are well-known in the world, have gone to Viṣṇu’s abode after having observed (the vow of) Dvādaśī. What I told is the truth, the truth again, viz. that there is no god like Viṣṇu, and no day like Dvādaśī. Whatever is given on this day, whatever is eaten, and the worship etc. (offered on this day)—all that is complete when Viṣṇu is worshipped. What is the use of talking much? Viṣṇu dear to his devotees, gives them all their desired objects till the final destruction of the world. All that is given on the Dvādaśī would become fruitful. Whatever is given on the Kurukṣetra is never fruitless. In the same way, O best sage, whatever is given on Dvādaśī would become like that.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 44616, revision 336360 (2022-04-21T09:21:24Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365614.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.