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Uttara-khaṇḍa · Chapter 64

Chapter 64

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Uttara-khaṇḍa · Chapter 64

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नारद उवाच- चातुर्मास्यां तु नियमा ये केचिद्भुवि विश्रुताः । तानहं श्रोतुमिच्छामि कथयस्व महेश्वर १। चातुर्मास्ये हरौ सुप्ते कर्त्तव्यं किं जनार्दने । षड्रसानां परित्यागे नखकेशविधारणे । अन्यैश्च नियमैः स्वामिन्यत्फलं तद् ब्रवीहि मे २। सूत उवाच- एतच्छ्रुत्वा त्वसौ देवः प्रहस्योत्फुल्ललोचनः । प्रोवाच तं द्विजवरं नारदं तपसान्निधिम् ३। महादेव उवाच- शृणु त्वमिह देवर्षे कथयामि सविस्तरम् । आषाढस्य सिते पक्षे एकादश्यामुपोषितः ४। चातुर्मास्यव्रतानीह गृह्णीयाद्भक्तिपूर्वकम् । भूमिशय्यासमारूढो योगनिद्रां गते हरौ ५। नयेत चतुरो मासान्यावद्भवति कार्तिकी । प्रतिष्ठा न प्रवर्त्तंते तथा यज्ञादिकाः क्रियाः ६। विवाहव्रतसंबंध अन्यन्माङ्गल्यकर्म च । भूपयानं तथा यात्रा अन्याश्च विविधाः क्रियाः ७। प्रसुप्ते च जगन्नाथे अच्युते गरुडध्वजे । व्रतक्रियां चरेद्यस्तु तस्य व्रतफलं शृणु ८। अश्वमेधसहस्रैस्तु यत्फलं प्राप्नुयान्नरः । चातुर्मास्यव्रतैश्चीर्णैस्तत्फलं समवाप्नुयात् ९। मिथुनस्थे सहस्रांशौ स्वापयेन्मधुसूदनम् । तुलाराशौ गते सूर्ये पुनरुत्थापयेद्धरिम् १०। अधिमासे तु पतिते तदा चैष विधिक्रमः । स्थापयेत्प्रतिमां विष्णोः शंखचक्रगदाधरीम् ११। पीतांबरधरां सौम्यां पर्यंके स्थापयेत्शुचौ । श्वेतवस्त्रसमाच्छन्ने सोपधाने तु नारद १२। इतिहासपुराणज्ञो विष्णुभक्तोऽथवा पुनः । स्नापयित्वा दधिक्षीरमधुलाजघृतस्तथा १३। समालभ्य शुभैर्गंधैर्धूपैः पुष्पैर्मनोरमैः । पूजितां कुसुमैः शुभ्रैर्मंत्रेणानेन वाडव १४। सुप्ते त्वयि जगन्नाथे जगत्सुप्तं भवेदिदम् । विबुद्धे त्वयि बुध्येत जगत्सर्वं चराचरम् १५। एवं तां प्रतिमां विष्णोः स्थापयित्वा तु नारद । तस्यैवाग्रे स्वयं वाचा गृह्णीयान्नियमं ततः १६। स्त्री वा नरो वा तद्भक्तो धर्माधर्मविभागतः । चतुरो वार्षिकान्मासान्देवस्योत्थापनावधि १७। गृह्णीयान्नियमानेतान्दंतधावनपूर्वकम् । उपवासं ततः कृत्वा प्रभाते विमले सति १८। नित्यं कर्म चरित्वा तु विष्णोरग्रे जितात्मवान् । तेषां फलानि वक्ष्यामि तत्कर्तॄणां पृथक्पृथक् १९। मधुरत्वं लभेद्विद्वान्पुरुषो गुडवर्जनात् । तथैव संततिं दीर्घां तैलस्य वर्जनाद्यतः २०। घृतस्य वर्जनाद्विप्र सुंदरांगः प्रजायते । कटुतैलपरित्यागी शत्रुनाशमवाप्नुयात् २१। सुगंधतैलत्यागेन सौभाग्यमतुलं लभेत् । पुष्पभोगपरित्यागी स्वर्गे विद्याधरो भवेत् २२। योगाभ्यासी नरो यस्तु स ब्रह्मपदमाप्नुयात् । कट्वम्लमधुरक्षारतीक्ष्णकाषाय षड्रसान् २३। वर्जयेद्यस्तु वैरूप्यं दौर्गंध्यं नाप्नुयान्नरः । तांबूलवर्जनाद्भोगी रक्तकंठस्तु जायते २४। घृतत्यागाच्च लावण्यं सदा स्निग्धतनुर्भवेत् । फलत्यागाच्च विपेंद्र बहुपुत्रश्च जायते २५। पलाशपत्राशनकृद्रूपवान्भोगवान्भवेत् । दीप्तिमान्दीप्तिकरणः साक्षाद्द्रव्यपतिर्भवेत् २६। दधिदुग्धपरित्यागी गोलोकं लभते नरः । मौनव्रती भवेद्यस्तु तस्याज्ञाऽस्खलिता भवेत् २७। इंद्रासनमवाप्नोति स्थालीपाकस्य वर्जनात् । एवमादि परित्यागाद्धर्मस्थो धर्मनंदनः २८। नमोनारायणायेति जप्त्वा शतगुणं फलम् । एक एव स वै स्वर्गे विद्याधरपतिर्भवेत् २९। पुष्करस्नानमात्रेण गंगायाः स्नानजं फलम् ३०। भूमौ भुंक्ते सदा यस्तु स पृथिव्यधिपो भवेत् । विष्णोश्चैव गृहे कुर्यादुपलेपनमार्जनम् ३१। कल्पस्थायी भवेद्विद्वन्वैकुंठे नात्र संशयः । प्रदक्षिणं च यः कुर्याच्छतमष्टोत्तरं नरः ३२। हंसयुक्तविमानेन दिव्येन सह गच्छति । गीतवाद्यकरो विष्णोर्गांधर्वं लोकमाप्नुयात् ३३। पंचगव्याशनो विद्वन्चांद्रायणफलं लभेत् । नित्यं शास्त्रविनोदेन लोकान्यस्तु प्रबोधयेत् ३४। स व्यासरूपी विष्ण्वग्रे ततो विष्णुपदं लभेत् । तुलसीदलपूजां तु कृत्वा विष्णुपुरं व्रजेत् ३५। कृत्वा प्रोक्षणकं दिव्यं स्थानमप्सरसां लभेत् । शीतांबुना गृहे स्नानात्निर्मलं देहमाप्नुयात् ३६। उष्णोदकं परित्यज्य स्नानं वै पौष्करं लभेत् । पत्रेषु यो नरो भुंक्ते कुरुक्षेत्रफलं लभेत् ३७। भुंक्ते शिलायां यो नित्यं तस्य पुण्यं प्रयागजम् । धर्मोदयजलत्यागी न रोगैः परिभूयते ३८। ताम्रपात्रेषु भुंजानो नैमिषं फलमाप्रुयात् । कांस्यपात्रं परित्यज्य शेषपात्रमुपाचरेत् ३९। अलाभे सर्वपात्राणां मृन्मयं पात्रमुत्तमम् । स्वगृहीतैः कृतैर्वापि पात्रैः पालाशसंभवैः ४०। यस्तु संवत्सरं पूर्ण अग्निहोत्रमुपासते । पात्रैर्वा भोजनं विद्वान्सेवते तत्समं स्मृतम् ४१। चांद्रायणसमं प्रोक्तं ब्रह्मपात्रेषु भोजने । एकैकं भोजनं विद्वन्ब्रह्मपत्रेषु भुंजतः ४२। त्रिरात्रेण समं प्रोक्तं महापातकनाशनम् । एकादश्युपवासेन यत्पुण्यं परिकीर्तितम् ४३। सर्वदानफलं चैव सर्वतीर्थफलं लभेत् । न चापि नरकं पश्येत्पद्मपत्रेषु भोजनात् ४४। ब्राह्मणो याति वैकुंठेऽन्यो जनः स्वर्गमाप्नुयात् । एष ब्रह्म महावृक्षः पापहा सर्वकामदः ४५। मध्यमं वर्जितं पत्रं शूद्रजातेर्नृपोत्तम । भुंजन्नरकमाप्नोति यावदिंद्राश्चतुर्दश ४६। वर्जयेन्मध्यमं पत्रं शेषपत्रेषु भोजनम् । मध्यपत्रे च यः शूद्रो भोजनं कुरुते द्विज ४७। कपिलां ब्रह्मणे दत्त्वा शुद्धिर्भवति नान्यथा । कपिलां दोहयेद्यस्तु शूद्रो भुंक्ते निजे गृहे ४८। दशवर्षसहस्राणि विष्ठायां जायते कृमिः । कृमियोनिविनिर्मुक्तः पशुयोनिमवाप्नुयात् ४९। कपिलं योह्यनड्वाहं शूद्रो भूत्वात्र वाहयेत् । यावंति तस्य रोमाणि तावद्वर्षाणि नारद 6.64.५०। कुंभीपाकेषु पच्येत स नरो नात्र संशयः । अजा चैव गृहे तस्य शूद्रस्य च विशेषतः ५१। तस्या वै दुग्धपानेन शूद्रो यातीह रौरवम् । ब्राह्मणैः सह व्यापारो यस्य शूद्रस्य दृश्यते ५२। स विप्रो वेदबाह्यः स्याच्छूद्रः कौलिक उच्यते । व्यापारे प्रेरितो विप्रः शूद्राज्ञां च करोति यः ५३। यावत्पदानि चलते तावद्भवति नारकी । उदकार्थं तु यो विप्रः शूद्रेण प्रेषितो गृहे ५४। तदुदकं मद्यतुल्यं पीत्वा वै नरकं व्रजेत् । शूद्रेण सर्वदा नित्यं दानं देयं द्विजन्मने ५५। तेषां चैव तु वै भक्तिः कर्त्तव्या च विशेषतः । इहलोके सुखं भुक्त्वा परलोकं च गच्छति ५६। पांचभौतिकमेतद्धि अनर्थकमुदाहृतम् । अतो देयं हि गुरवे यतोऽनंतफलं लभेत् ५७। अस्मिन्कलियुगे घोरे पापाचारे दुरात्मनः । निंदां कुर्वंति विप्रेंद्र जनानां पुण्यकर्मणाम् ५८। निंदया लभते दुःखं यावदाभूतसंप्लवम् । नानाधर्माः प्रवर्त्तंते कलौ चैव महामते ५९। धर्मोऽयं दुर्ल्लभो लोके धर्मकामार्थमोक्षदः । भूमिशायी भवेद्यस्तु नरः कोऽपि महीतले ६०। दशवर्षसहस्राणि न रोगैः परिपीड्यते । बहुपुत्रो धनैर्युक्तो ह्यकुष्ठी जायते नरः ६१। नक्तभोजी नरो यस्तु तीर्थयात्राफलं लभेत् । अयाचितेन चाप्नोति वापीकूपक्रिंया फलम् ६२। वर्जयेद्यस्तु वै द्रोहं प्राणहिंसापराङ्मुखः । अहिंसा परमो धर्म इति वेदेषु गीयते ६३। दानं दया दम इति सर्वत्र हि श्रुतं मया । तस्मात्सर्वप्रयत्नेन कार्यं वै महतामपि ६४। गुरवे ये प्रयच्छंति शरीरं पुत्रपौत्रकम् । तत्र दानप्रभावेन विष्णोर्वल्लभतामियात् ६५। शूद्रेण दीक्षितो यस्तु शूद्रः शूद्रेण दीक्षितः । उभौ तौ पापिनौ प्रोक्तौ यावदाभूतसंप्लवम् ६६। हिंसामतिं यदादत्ते शूद्रो वै पापसत्तमः । एकविंशतिकुलं तेन नरकं प्रतिपात्यते ६७। कलौ पाखंडिनः शूद्रा दृश्यंते बहवो भुवि । तेषां संभाषणादेव नरको भवति द्विज ६८। ब्रह्मज्ञानरता ये च गायत्रीजापिनो द्विज । तेषां दर्शनमात्रेण ब्रह्महत्या दिने दिने ६९। शंखचक्रधरा विप्रा विष्णुधर्मेषु संमताः । वेदधर्मरता नित्यं पंक्तिपावनपावनाः ७०। चातुर्मास्यमिदं कर्म कर्त्तव्यं तैः सदा नरैः । किमन्यद्बहुनोक्तेन भूयोभूयश्च वाडव ७१। ते धन्याः पृथिवी मध्ये नरा ये वैष्णवा भुवि । तेषां कुलं धन्यतमं जातिर्धन्यतमा स्मृता ७२। मधु भक्षयते यस्तु सुप्ते देवे जनार्दने । महत्पापं भवेत्तस्य वर्जने यच्छृणुष्व तत् ७३। सर्वयज्ञैश्च विविधैर्यत्फलं तदवाप्नुयात् । दाडिमं मातुलिगं च नालिकेरं च वर्जयेत् ७४। देवो वैमानिको भूत्वा ह्यंते विष्णुपदं व्रजेत् । वित्तवान्सुभगश्चैव कुले श्रीमति जायते ७५। यः क्षिपेदेकभक्तेन नरो मासचतुष्टयम् । यावंति च मुहूर्तानि उदितोदितभास्करे ७६। ताद्वर्षसहस्राणि विष्णुलोके महीयते । व्रीहींश्च यवगोधूमान्वर्जयेद्यस्तु मानवः ७७। अश्वमेधादिके कृते विधिवद्वै सदक्षिणे । यत्फलं मुनिभिः प्रोक्तं तत्फलं लभते नरः ७८। धनधान्यसमायुक्तो बहुपुत्रश्च जायते । तुलसीतिलदर्भैश्च ये कुर्वंति च तर्पणम् ७९। तत्फलं कोटिगुणितं चातुर्मास्ये विशेषतः । यदा सुप्ते हृषीकेशे कुर्याच्चैतत्त्रयान्वितम् ८०। तेऽपि युगसहस्राणि मोदंते विष्णुसंनिधौ । पदं वा पदमर्द्धं वा ऋचां चार्द्धऋचां तथा ८१। विष्ण्वग्रे ये प्रगायंति मुक्तास्ते वै न संशयः । मैथुनं वर्जयेद्यस्तु सुप्ते देवे जनार्दने ८२। एकमन्वंतरं सोऽपि विष्णुलोके महीयते । दधिदुग्धं तथा तक्रं गुडं शाकं तथैव च ८३। वर्जनादेव भो विप्र मुक्तिभागी न संशयः । स्नानमामलकेनैव ये कुर्वंति च मानवाः ८४। दिनेदिने महत्पुण्यं प्राप्नुवंति च ते मुने । धात्रीफलं पापहरं प्रवदंति मनीषिणः ८५। त्रैलोक्यतारणार्थाय निर्मिता ब्राह्मणा पुरा । संध्यामौनं चरेद्यस्तु भुंक्ते मासचतुष्टयम् ८६। मन्वंतराणि चत्वारि वैकुंठे मोदते पुनः । स्वयंपाकी नरो यस्तु भुंक्ते मासचतुष्टयम् ८७। दशवर्षसहस्राणि इंद्रलोके महीयते । चतुरो वार्षिकान्मासान्मौनं चैव समाचरेत् ८८। स च विष्णुपुरं गच्छेद्ब्राह्मं च तदनंतरम् । मौनभोजी नरो यस्तु कदाचिन्नावसीदति ८९। मौनेन भुंजमानास्तु राक्षसास्त्रिदिवं गताः । कृमिकीटसमायुक्तं पक्वान्नमशुची भवेत् ९०। गवां मांससमं ज्ञेयमन्नं चापि द्विजोत्तम । तदन्नमशुचि ज्ञेयं ग्रसते मानुषो यदि ९१। एतद्वै भोजनं प्रोक्तं राक्षसानां प्रियं सदा । तोषितो हि पुरा ब्रह्मा तेन दत्तं महात्मना ९२। मौनेन भोजयित्वा तु स्वर्गं प्राप्ता न संशयः । संजल्पन्भुंजते यस्तु तेनान्नमशुची भवेत् ९३। पापं स केवलं भुंक्ते तस्मान्मौनं समाचरेत् । उपवाससमं भोज्यं ज्ञेयं मौनेन नारद ९४। पंचप्राणाहुतीर्यस्तु मौनभोजी नरोत्तमः । पंच वै पातकान्यस्य नश्यंति नात्र संशयः ९५। न कुर्यात्संधितं वस्त्रं पितृकर्मणि वाडव । अशुच्यंगे स्थितं चैव वस्त्रं तदशुची भवेत् ९६। कटिपृष्ठस्थिते वस्त्रे पुरीषं कुरुते तु यः । मूत्रं वा मैथुनं वापि तद्वस्त्रं परिवर्जयेत् ९७। पितृकर्मविशेषेण वर्जनीयं च वाडव । सर्वदा च मुने प्राज्ञैर्देवार्चा चक्रपाणिनः ९८। कर्त्तव्या च विशेषेण शुचिभिर्विजितेंद्रियैः । संप्रसुप्ते हृषीकेशे तृणशाककुसुंभिकाः ९९। संधितानि च वस्त्राणि वर्जितानि प्रयत्नतः । चातुर्मास्ये हरौ सुप्ते यस्तु एतानि वर्जयेत् 6.64.१००। नरकं न तु संगच्छेत्यावदाभूतसंप्लवम् । मद्यं मांसं न भक्षेत शाशकं सौकरं तथा १०१। चातुर्मास्ये विशेषेण सुप्ते देवे जनार्दने । सोऽपि देवत्वमाप्नोति अहिंसानिरतो नरः १०२। मिथ्याक्रोधं तथा रौक्ष्यं तथा पर्वसु मैथुनम् । वर्जितं येन विप्रेंद्र सोऽश्वमेधफलं लभेत् १०३। ब्रह्मचर्ये प्रजावृद्धिरायुर्वृद्धिस्तथैव च । पुष्पं पत्रं फलं शय्या अभ्यंगं च विलेपनम् १०४। वृथादुग्धानि मांसं च मद्यं च परिवर्जयेत् । चातुर्मास्ये हरौ सुप्ते नियतं यद्विवर्जितम् १०५। प्रथमं तत्तु दातव्यं ब्राह्मणाय न संशयः । तद्धनं चाक्षयं विद्वन्प्रदत्तं यद्दिवजातये १०६। कोटिकोटिगुणं विप्र लभते नात्र संशयः । येनकेनापि विप्रेंद्र नियमेनार्चितो हरिः १०७। ददाति विष्णुभवनं नात्र कार्या विचारणा । चातुर्मास्ये हरौ सुप्ते नियमं यो न कारयेत् १०८। सोऽपि नरकमाप्नोति तस्य जन्म वृथागतम् । यत्पुमान्कारयेन्नित्यं द्विजोक्तं विधिमुत्तमम् १०९। तथोक्तान्नियमांश्चैव स याति परमं पदम् । त्रिवर्गरहितं दानं दत्तं भवति निष्फलम् ११०। तस्मात्सर्वप्रयत्नेन देवदेवं जनार्दनम् । तोषयेन्नियमैर्दानैर्यथाशक्त्या नरोत्तमः १११। अकृतस्नानदानं च ब्राह्मणानां च पूजनम् । वृथागतं तु तत्सर्वं यावदिंद्राश्चतुर्दश ११२। नारद उवाच- कीदृशं ब्रह्मचर्यं च वद विश्वेश्वर प्रभो । येन चीर्णेन गोविंदः परितुष्टो भवेन्नृणाम् ११३। महादेव उवाच- स्वदारनिरतश्चैव ब्रह्मचारी स्मृतो बुधैः । चांडालादधिको विद्वन्यः स्वभार्यां परित्यजेत् ११४। ऋतावभिगमं कृत्वा ब्रह्मचर्यं विधीयते । परित्यजति यो भार्यां भक्तां दोषविवर्जिताम् ११५। पापकर्मा नरो लोके भ्रूणहत्यामवाप्नुयात् । अश्वमेधसहस्राणि वाजपेयशतानि च ११६। एकादश्युपवासस्य कलां नार्हंति षोडशीम् । स्नानं दानं जपो होमः स्वाध्यायं देवतार्चनम् ११७। चातुर्मास्यकृतं यच्च सर्वं हि चाक्षयं भवेत् । एककालं द्विकालं वा पुराणं शृणुते तु यः ११८। सर्वपापविनिर्मुक्तो विष्णुलोकं स गच्छति । हरौ सुप्ते विशेषेण हरेर्नामपठन्जपन् ११९। तत्फलं कोटिगुणितं लभते द्विजसत्तम । वैष्णवो ब्राह्मणो यस्तु पूजनं यः करोति हि १२०। स एव सर्वधर्मात्मा पूज्य एव न संशयः । चातुर्मास्यमिदं पुण्यं पवित्रं पापनाशनम् । श्रुत्वा तु लभते पुण्यं गंगास्नानफलं लभेत् १२१। इति श्रीपाद्मे महापुराणे पंचपंचाशत्सहस्र्यां संहितायामुमापतिनारदसंवादे उत्तरखंडे चातुर्मास्यमहिमानाम चतुःषष्टितमोऽध्यायः ६४।

nārada uvāca- cāturmāsyāṃ tu niyamā ye kecidbhuvi viśrutāḥ | tānahaṃ śrotumicchāmi kathayasva maheśvara 1| cāturmāsye harau supte karttavyaṃ kiṃ janārdane | ṣaḍrasānāṃ parityāge nakhakeśavidhāraṇe | anyaiśca niyamaiḥ svāminyatphalaṃ tad bravīhi me 2| sūta uvāca- etacchrutvā tvasau devaḥ prahasyotphullalocanaḥ | provāca taṃ dvijavaraṃ nāradaṃ tapasānnidhim 3| mahādeva uvāca- śṛṇu tvamiha devarṣe kathayāmi savistaram | āṣāḍhasya site pakṣe ekādaśyāmupoṣitaḥ 4| cāturmāsyavratānīha gṛhṇīyādbhaktipūrvakam | bhūmiśayyāsamārūḍho yoganidrāṃ gate harau 5| nayeta caturo māsānyāvadbhavati kārtikī | pratiṣṭhā na pravarttaṃte tathā yajñādikāḥ kriyāḥ 6| vivāhavratasaṃbaṃdha anyanmāṅgalyakarma ca | bhūpayānaṃ tathā yātrā anyāśca vividhāḥ kriyāḥ 7| prasupte ca jagannāthe acyute garuḍadhvaje | vratakriyāṃ caredyastu tasya vrataphalaṃ śṛṇu 8| aśvamedhasahasraistu yatphalaṃ prāpnuyānnaraḥ | cāturmāsyavrataiścīrṇaistatphalaṃ samavāpnuyāt 9| mithunasthe sahasrāṃśau svāpayenmadhusūdanam | tulārāśau gate sūrye punarutthāpayeddharim 10| adhimāse tu patite tadā caiṣa vidhikramaḥ | sthāpayetpratimāṃ viṣṇoḥ śaṃkhacakragadādharīm 11| pītāṃbaradharāṃ saumyāṃ paryaṃke sthāpayetśucau | śvetavastrasamācchanne sopadhāne tu nārada 12| itihāsapurāṇajño viṣṇubhakto'thavā punaḥ | snāpayitvā dadhikṣīramadhulājaghṛtastathā 13| samālabhya śubhairgaṃdhairdhūpaiḥ puṣpairmanoramaiḥ | pūjitāṃ kusumaiḥ śubhrairmaṃtreṇānena vāḍava 14| supte tvayi jagannāthe jagatsuptaṃ bhavedidam | vibuddhe tvayi budhyeta jagatsarvaṃ carācaram 15| evaṃ tāṃ pratimāṃ viṣṇoḥ sthāpayitvā tu nārada | tasyaivāgre svayaṃ vācā gṛhṇīyānniyamaṃ tataḥ 16| strī vā naro vā tadbhakto dharmādharmavibhāgataḥ | caturo vārṣikānmāsāndevasyotthāpanāvadhi 17| gṛhṇīyānniyamānetāndaṃtadhāvanapūrvakam | upavāsaṃ tataḥ kṛtvā prabhāte vimale sati 18| nityaṃ karma caritvā tu viṣṇoragre jitātmavān | teṣāṃ phalāni vakṣyāmi tatkartṝṇāṃ pṛthakpṛthak 19| madhuratvaṃ labhedvidvānpuruṣo guḍavarjanāt | tathaiva saṃtatiṃ dīrghāṃ tailasya varjanādyataḥ 20| ghṛtasya varjanādvipra suṃdarāṃgaḥ prajāyate | kaṭutailaparityāgī śatrunāśamavāpnuyāt 21| sugaṃdhatailatyāgena saubhāgyamatulaṃ labhet | puṣpabhogaparityāgī svarge vidyādharo bhavet 22| yogābhyāsī naro yastu sa brahmapadamāpnuyāt | kaṭvamlamadhurakṣāratīkṣṇakāṣāya ṣaḍrasān 23| varjayedyastu vairūpyaṃ daurgaṃdhyaṃ nāpnuyānnaraḥ | tāṃbūlavarjanādbhogī raktakaṃṭhastu jāyate 24| ghṛtatyāgācca lāvaṇyaṃ sadā snigdhatanurbhavet | phalatyāgācca vipeṃdra bahuputraśca jāyate 25| palāśapatrāśanakṛdrūpavānbhogavānbhavet | dīptimāndīptikaraṇaḥ sākṣāddravyapatirbhavet 26| dadhidugdhaparityāgī golokaṃ labhate naraḥ | maunavratī bhavedyastu tasyājñā'skhalitā bhavet 27| iṃdrāsanamavāpnoti sthālīpākasya varjanāt | evamādi parityāgāddharmastho dharmanaṃdanaḥ 28| namonārāyaṇāyeti japtvā śataguṇaṃ phalam | eka eva sa vai svarge vidyādharapatirbhavet 29| puṣkarasnānamātreṇa gaṃgāyāḥ snānajaṃ phalam 30| bhūmau bhuṃkte sadā yastu sa pṛthivyadhipo bhavet | viṣṇoścaiva gṛhe kuryādupalepanamārjanam 31| kalpasthāyī bhavedvidvanvaikuṃṭhe nātra saṃśayaḥ | pradakṣiṇaṃ ca yaḥ kuryācchatamaṣṭottaraṃ naraḥ 32| haṃsayuktavimānena divyena saha gacchati | gītavādyakaro viṣṇorgāṃdharvaṃ lokamāpnuyāt 33| paṃcagavyāśano vidvancāṃdrāyaṇaphalaṃ labhet | nityaṃ śāstravinodena lokānyastu prabodhayet 34| sa vyāsarūpī viṣṇvagre tato viṣṇupadaṃ labhet | tulasīdalapūjāṃ tu kṛtvā viṣṇupuraṃ vrajet 35| kṛtvā prokṣaṇakaṃ divyaṃ sthānamapsarasāṃ labhet | śītāṃbunā gṛhe snānātnirmalaṃ dehamāpnuyāt 36| uṣṇodakaṃ parityajya snānaṃ vai pauṣkaraṃ labhet | patreṣu yo naro bhuṃkte kurukṣetraphalaṃ labhet 37| bhuṃkte śilāyāṃ yo nityaṃ tasya puṇyaṃ prayāgajam | dharmodayajalatyāgī na rogaiḥ paribhūyate 38| tāmrapātreṣu bhuṃjāno naimiṣaṃ phalamāpruyāt | kāṃsyapātraṃ parityajya śeṣapātramupācaret 39| alābhe sarvapātrāṇāṃ mṛnmayaṃ pātramuttamam | svagṛhītaiḥ kṛtairvāpi pātraiḥ pālāśasaṃbhavaiḥ 40| yastu saṃvatsaraṃ pūrṇa agnihotramupāsate | pātrairvā bhojanaṃ vidvānsevate tatsamaṃ smṛtam 41| cāṃdrāyaṇasamaṃ proktaṃ brahmapātreṣu bhojane | ekaikaṃ bhojanaṃ vidvanbrahmapatreṣu bhuṃjataḥ 42| trirātreṇa samaṃ proktaṃ mahāpātakanāśanam | ekādaśyupavāsena yatpuṇyaṃ parikīrtitam 43| sarvadānaphalaṃ caiva sarvatīrthaphalaṃ labhet | na cāpi narakaṃ paśyetpadmapatreṣu bhojanāt 44| brāhmaṇo yāti vaikuṃṭhe'nyo janaḥ svargamāpnuyāt | eṣa brahma mahāvṛkṣaḥ pāpahā sarvakāmadaḥ 45| madhyamaṃ varjitaṃ patraṃ śūdrajāternṛpottama | bhuṃjannarakamāpnoti yāvadiṃdrāścaturdaśa 46| varjayenmadhyamaṃ patraṃ śeṣapatreṣu bhojanam | madhyapatre ca yaḥ śūdro bhojanaṃ kurute dvija 47| kapilāṃ brahmaṇe dattvā śuddhirbhavati nānyathā | kapilāṃ dohayedyastu śūdro bhuṃkte nije gṛhe 48| daśavarṣasahasrāṇi viṣṭhāyāṃ jāyate kṛmiḥ | kṛmiyonivinirmuktaḥ paśuyonimavāpnuyāt 49| kapilaṃ yohyanaḍvāhaṃ śūdro bhūtvātra vāhayet | yāvaṃti tasya romāṇi tāvadvarṣāṇi nārada 6.64.50| kuṃbhīpākeṣu pacyeta sa naro nātra saṃśayaḥ | ajā caiva gṛhe tasya śūdrasya ca viśeṣataḥ 51| tasyā vai dugdhapānena śūdro yātīha rauravam | brāhmaṇaiḥ saha vyāpāro yasya śūdrasya dṛśyate 52| sa vipro vedabāhyaḥ syācchūdraḥ kaulika ucyate | vyāpāre prerito vipraḥ śūdrājñāṃ ca karoti yaḥ 53| yāvatpadāni calate tāvadbhavati nārakī | udakārthaṃ tu yo vipraḥ śūdreṇa preṣito gṛhe 54| tadudakaṃ madyatulyaṃ pītvā vai narakaṃ vrajet | śūdreṇa sarvadā nityaṃ dānaṃ deyaṃ dvijanmane 55| teṣāṃ caiva tu vai bhaktiḥ karttavyā ca viśeṣataḥ | ihaloke sukhaṃ bhuktvā paralokaṃ ca gacchati 56| pāṃcabhautikametaddhi anarthakamudāhṛtam | ato deyaṃ hi gurave yato'naṃtaphalaṃ labhet 57| asminkaliyuge ghore pāpācāre durātmanaḥ | niṃdāṃ kurvaṃti vipreṃdra janānāṃ puṇyakarmaṇām 58| niṃdayā labhate duḥkhaṃ yāvadābhūtasaṃplavam | nānādharmāḥ pravarttaṃte kalau caiva mahāmate 59| dharmo'yaṃ durllabho loke dharmakāmārthamokṣadaḥ | bhūmiśāyī bhavedyastu naraḥ ko'pi mahītale 60| daśavarṣasahasrāṇi na rogaiḥ paripīḍyate | bahuputro dhanairyukto hyakuṣṭhī jāyate naraḥ 61| naktabhojī naro yastu tīrthayātrāphalaṃ labhet | ayācitena cāpnoti vāpīkūpakriṃyā phalam 62| varjayedyastu vai drohaṃ prāṇahiṃsāparāṅmukhaḥ | ahiṃsā paramo dharma iti vedeṣu gīyate 63| dānaṃ dayā dama iti sarvatra hi śrutaṃ mayā | tasmātsarvaprayatnena kāryaṃ vai mahatāmapi 64| gurave ye prayacchaṃti śarīraṃ putrapautrakam | tatra dānaprabhāvena viṣṇorvallabhatāmiyāt 65| śūdreṇa dīkṣito yastu śūdraḥ śūdreṇa dīkṣitaḥ | ubhau tau pāpinau proktau yāvadābhūtasaṃplavam 66| hiṃsāmatiṃ yadādatte śūdro vai pāpasattamaḥ | ekaviṃśatikulaṃ tena narakaṃ pratipātyate 67| kalau pākhaṃḍinaḥ śūdrā dṛśyaṃte bahavo bhuvi | teṣāṃ saṃbhāṣaṇādeva narako bhavati dvija 68| brahmajñānaratā ye ca gāyatrījāpino dvija | teṣāṃ darśanamātreṇa brahmahatyā dine dine 69| śaṃkhacakradharā viprā viṣṇudharmeṣu saṃmatāḥ | vedadharmaratā nityaṃ paṃktipāvanapāvanāḥ 70| cāturmāsyamidaṃ karma karttavyaṃ taiḥ sadā naraiḥ | kimanyadbahunoktena bhūyobhūyaśca vāḍava 71| te dhanyāḥ pṛthivī madhye narā ye vaiṣṇavā bhuvi | teṣāṃ kulaṃ dhanyatamaṃ jātirdhanyatamā smṛtā 72| madhu bhakṣayate yastu supte deve janārdane | mahatpāpaṃ bhavettasya varjane yacchṛṇuṣva tat 73| sarvayajñaiśca vividhairyatphalaṃ tadavāpnuyāt | dāḍimaṃ mātuligaṃ ca nālikeraṃ ca varjayet 74| devo vaimāniko bhūtvā hyaṃte viṣṇupadaṃ vrajet | vittavānsubhagaścaiva kule śrīmati jāyate 75| yaḥ kṣipedekabhaktena naro māsacatuṣṭayam | yāvaṃti ca muhūrtāni uditoditabhāskare 76| tādvarṣasahasrāṇi viṣṇuloke mahīyate | vrīhīṃśca yavagodhūmānvarjayedyastu mānavaḥ 77| aśvamedhādike kṛte vidhivadvai sadakṣiṇe | yatphalaṃ munibhiḥ proktaṃ tatphalaṃ labhate naraḥ 78| dhanadhānyasamāyukto bahuputraśca jāyate | tulasītiladarbhaiśca ye kurvaṃti ca tarpaṇam 79| tatphalaṃ koṭiguṇitaṃ cāturmāsye viśeṣataḥ | yadā supte hṛṣīkeśe kuryāccaitattrayānvitam 80| te'pi yugasahasrāṇi modaṃte viṣṇusaṃnidhau | padaṃ vā padamarddhaṃ vā ṛcāṃ cārddhaṛcāṃ tathā 81| viṣṇvagre ye pragāyaṃti muktāste vai na saṃśayaḥ | maithunaṃ varjayedyastu supte deve janārdane 82| ekamanvaṃtaraṃ so'pi viṣṇuloke mahīyate | dadhidugdhaṃ tathā takraṃ guḍaṃ śākaṃ tathaiva ca 83| varjanādeva bho vipra muktibhāgī na saṃśayaḥ | snānamāmalakenaiva ye kurvaṃti ca mānavāḥ 84| dinedine mahatpuṇyaṃ prāpnuvaṃti ca te mune | dhātrīphalaṃ pāpaharaṃ pravadaṃti manīṣiṇaḥ 85| trailokyatāraṇārthāya nirmitā brāhmaṇā purā | saṃdhyāmaunaṃ caredyastu bhuṃkte māsacatuṣṭayam 86| manvaṃtarāṇi catvāri vaikuṃṭhe modate punaḥ | svayaṃpākī naro yastu bhuṃkte māsacatuṣṭayam 87| daśavarṣasahasrāṇi iṃdraloke mahīyate | caturo vārṣikānmāsānmaunaṃ caiva samācaret 88| sa ca viṣṇupuraṃ gacchedbrāhmaṃ ca tadanaṃtaram | maunabhojī naro yastu kadācinnāvasīdati 89| maunena bhuṃjamānāstu rākṣasāstridivaṃ gatāḥ | kṛmikīṭasamāyuktaṃ pakvānnamaśucī bhavet 90| gavāṃ māṃsasamaṃ jñeyamannaṃ cāpi dvijottama | tadannamaśuci jñeyaṃ grasate mānuṣo yadi 91| etadvai bhojanaṃ proktaṃ rākṣasānāṃ priyaṃ sadā | toṣito hi purā brahmā tena dattaṃ mahātmanā 92| maunena bhojayitvā tu svargaṃ prāptā na saṃśayaḥ | saṃjalpanbhuṃjate yastu tenānnamaśucī bhavet 93| pāpaṃ sa kevalaṃ bhuṃkte tasmānmaunaṃ samācaret | upavāsasamaṃ bhojyaṃ jñeyaṃ maunena nārada 94| paṃcaprāṇāhutīryastu maunabhojī narottamaḥ | paṃca vai pātakānyasya naśyaṃti nātra saṃśayaḥ 95| na kuryātsaṃdhitaṃ vastraṃ pitṛkarmaṇi vāḍava | aśucyaṃge sthitaṃ caiva vastraṃ tadaśucī bhavet 96| kaṭipṛṣṭhasthite vastre purīṣaṃ kurute tu yaḥ | mūtraṃ vā maithunaṃ vāpi tadvastraṃ parivarjayet 97| pitṛkarmaviśeṣeṇa varjanīyaṃ ca vāḍava | sarvadā ca mune prājñairdevārcā cakrapāṇinaḥ 98| karttavyā ca viśeṣeṇa śucibhirvijiteṃdriyaiḥ | saṃprasupte hṛṣīkeśe tṛṇaśākakusuṃbhikāḥ 99| saṃdhitāni ca vastrāṇi varjitāni prayatnataḥ | cāturmāsye harau supte yastu etāni varjayet 6.64.100| narakaṃ na tu saṃgacchetyāvadābhūtasaṃplavam | madyaṃ māṃsaṃ na bhakṣeta śāśakaṃ saukaraṃ tathā 101| cāturmāsye viśeṣeṇa supte deve janārdane | so'pi devatvamāpnoti ahiṃsānirato naraḥ 102| mithyākrodhaṃ tathā raukṣyaṃ tathā parvasu maithunam | varjitaṃ yena vipreṃdra so'śvamedhaphalaṃ labhet 103| brahmacarye prajāvṛddhirāyurvṛddhistathaiva ca | puṣpaṃ patraṃ phalaṃ śayyā abhyaṃgaṃ ca vilepanam 104| vṛthādugdhāni māṃsaṃ ca madyaṃ ca parivarjayet | cāturmāsye harau supte niyataṃ yadvivarjitam 105| prathamaṃ tattu dātavyaṃ brāhmaṇāya na saṃśayaḥ | taddhanaṃ cākṣayaṃ vidvanpradattaṃ yaddivajātaye 106| koṭikoṭiguṇaṃ vipra labhate nātra saṃśayaḥ | yenakenāpi vipreṃdra niyamenārcito hariḥ 107| dadāti viṣṇubhavanaṃ nātra kāryā vicāraṇā | cāturmāsye harau supte niyamaṃ yo na kārayet 108| so'pi narakamāpnoti tasya janma vṛthāgatam | yatpumānkārayennityaṃ dvijoktaṃ vidhimuttamam 109| tathoktānniyamāṃścaiva sa yāti paramaṃ padam | trivargarahitaṃ dānaṃ dattaṃ bhavati niṣphalam 110| tasmātsarvaprayatnena devadevaṃ janārdanam | toṣayenniyamairdānairyathāśaktyā narottamaḥ 111| akṛtasnānadānaṃ ca brāhmaṇānāṃ ca pūjanam | vṛthāgataṃ tu tatsarvaṃ yāvadiṃdrāścaturdaśa 112| nārada uvāca- kīdṛśaṃ brahmacaryaṃ ca vada viśveśvara prabho | yena cīrṇena goviṃdaḥ parituṣṭo bhavennṛṇām 113| mahādeva uvāca- svadāranirataścaiva brahmacārī smṛto budhaiḥ | cāṃḍālādadhiko vidvanyaḥ svabhāryāṃ parityajet 114| ṛtāvabhigamaṃ kṛtvā brahmacaryaṃ vidhīyate | parityajati yo bhāryāṃ bhaktāṃ doṣavivarjitām 115| pāpakarmā naro loke bhrūṇahatyāmavāpnuyāt | aśvamedhasahasrāṇi vājapeyaśatāni ca 116| ekādaśyupavāsasya kalāṃ nārhaṃti ṣoḍaśīm | snānaṃ dānaṃ japo homaḥ svādhyāyaṃ devatārcanam 117| cāturmāsyakṛtaṃ yacca sarvaṃ hi cākṣayaṃ bhavet | ekakālaṃ dvikālaṃ vā purāṇaṃ śṛṇute tu yaḥ 118| sarvapāpavinirmukto viṣṇulokaṃ sa gacchati | harau supte viśeṣeṇa harernāmapaṭhanjapan 119| tatphalaṃ koṭiguṇitaṃ labhate dvijasattama | vaiṣṇavo brāhmaṇo yastu pūjanaṃ yaḥ karoti hi 120| sa eva sarvadharmātmā pūjya eva na saṃśayaḥ | cāturmāsyamidaṃ puṇyaṃ pavitraṃ pāpanāśanam | śrutvā tu labhate puṇyaṃ gaṃgāsnānaphalaṃ labhet 121| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsahasryāṃ saṃhitāyāmumāpatināradasaṃvāde uttarakhaṃḍe cāturmāsyamahimānāma catuḥṣaṣṭitamo'dhyāyaḥ 64|

English translation

Nārada said :

1-2. O great god, I desire to hear about the restraints to be observed during the four months that are well-known on the earth. (Please) tell them. O lord, tell me what should be done during the four months (from the Ekādaśī in the bright half of Āṣāḍha to the Ekādaśī in the bright half of Kārtika ) when Viṣṇu , Janārdana has gone to sleep? (Tell me) the fruit (obtained) on giving up the six flavours and keeping (i.e. not cutting) hair and nails, and (the fruit obtained) through other restraints.

Sūta said :

3-7. Hearing these words, the god with his eyes dilated, laughed, and said to Nārada , the best brāhmaṇa and treasure of penance:

Mahādeva said :

Now, O divine sage, listen. I am telling in detail. A man should observe a fast on the Ekādaśī in the bright half of Āṣāḍha. He should devoutly observe the Cāturmāsya -vows. When Viṣṇu is asleep, the wan should lie on the bare ground and should pass the four months till Kārtikī (Ekādaśī) would come. No installation (of an image) or rites like sacrifices take place. So also marriages, thread ceremonies, other auspicious ceremonies, royal journeys and processions do not take place (in Cātumāsya).

8-15. Listen to the fruit of the vow of him (i.e. that he gets) who would observe vows (and practise) rites when the Garuḍa -bannered, Acyuta , Jagannātha is asleep. A man would obtain that fruit by observing the vows in Cāturmāsya which he would obtain by means of thousands of horse-sacrifices. He should make Viṣṇu sleep when the Sun is in Gemini; and should awaken Viṣṇu, when the Sun is in Libra. When the intercalary month comes, the order of the rite is like this: He should install Viṣṇu’s image holding a conch, a disc, and a mace. O Nārada, he should place the auspicious (image) wearing a yellow garment on a bed covered with a white (piece of) cloth and a pillow. And the Viṣṇu devotee, knowing (accounts in) history and Purāṇas , should bathe it with curd, milk, honey, fried grains and ghee . O brāhmaṇa, he should smear it with auspicious sandal, incense and lovely flowers, and should worship it with white flowers with (the accompaniment of) this sacred prayer: “O Jagannātha, when you are asleep, this world would be asleep. When you are awake, the world with the mobile and the immobile would be awake.”

16-29. Thus (i.e. with this prayer), O Nārada, having installed that image of Viṣṇu, he should, in front of it, take up the vow: The person (taking up the vow) may be a male or a female devotee of him, according to the division between righteousness and unrighteousness. For four months, till the awakening of the god, he should take up these restraints preceded by brushing the teeth. Then he should observe a fast. When it is the bright morning, he, having conquered his self, should do his daily acts. I shall separately tell the fruits of the doers of the acts: A man, by avoiding jaggery, would secure sweetness. A man would obtain a long(-lived) progeny by avoiding oil. O brāhmaṇa, a man becomes handsome-bodied by avoiding ghee. He would secure his enemy’s destruction by avoiding bitter oil. He would secure matchless good fortune by avoiding fragrant oil. He who avoids enjoying flowers, would be a vidyādhara in heaven. A man who practises abstract meditation, would obtain Brahma ’s position. He who would avoid the six flavours, viz. acrid, sour, sweet, saline, pungent, and astringent, would avoid deformity and a bad smell. By avoiding tāmbūla he becomes an enjoyer and has his throat red. By avoiding ghee he (secures) handsomeness and his body would always be glossy. O best brāhmaṇa, by giving up fruits he gets many sons. By eating from a palāśa -leaf he would be handsome and would get pleasures. One who illuminates would become bright and actually the lord of wealth. He who avoids curd and milk, obtains Goloka . [1] The order of him who observes the vow of silence, is never futile.

By avoiding a dish of barley or rice boiled in milk he secures Indra ’s seat. He, abiding in religious practices and taking delight in them, would, after muttering the hundred-fold fruitful (prayer) ‘Salutation to Nārāyaṇa ’, be the only lord of vidyādharas in heaven.

30-41. He who always enjoys the fruit of a bath in Gaṅgā by merely bathing at Puṣkara would be the lord of the earth. O wise one, he who would anoint and bathe Viṣṇu in his house would live for a kalpa in Vaikuṇṭha . There is no doubt about this. That man who goes round (the image) keeping it to his right, goes with (i.e. in) a divine aeroplane to which swans are yoked. He who sings and plays upon musical instruments would go to the world of gandharvas . O wise one, one who eats the five products of a cow, would obtain the fruit of the Cāndrāyaṇa (-vow). He who would amuse people every day with recitations from sacred texts, gets the form of Vyāsa before Viṣṇu, and then would obtain Viṣṇu’s position. By worshipping (him with) the Tulasī -leaf he would go to Viṣṇu’s city. Having done sprinkling, he would obtain the divine place of the celestial nymphs. By bathing with cold water in his house he would obtain a spotless, body. By avoiding a bath with hot water he would get the fruit of a bath at Puṣkara. A man who eats from leaves would obtain the fruit (of a bath) at Kurukṣetra . He who everyday sleeps on a slab of stone gets the merit due to (a bath at) Prayāga . By avoiding (drinking) water for three days he is not overcome by diseases. He who eats from copper vessels would obtain the fruit of (a bath at) Naimiṣa . Avoiding bell-metal he should use the remaining vessels. If no (other) vessels are available, he should use an earthen pot or vessels made by him of palāśa leaves or taken from others. The wise man who for one year keeps the sacred fire and the wise one who eats from the vessels—both these are said to be equal.

42-49. The eating from the vessels made of lotus-leaves is said to be equal to the Cāndrāyaṇa-vow. O brāhmaṇa, each of the meals taken from the lotus-leaves is said to to equal to (the vow of) three nights. The fruit which is said (to accrue) from the Ekādaśī-fast is (the same as) the fruit of giving everything. He would get the fruit of (visiting) all holy places. He would not see hell on eating from lotus-leaves. A brāhmaṇa goes to Vaikuṇṭha. The others would obtain heaven. This great divine tree is sin-destroying and gives all desired objects. O best king, a śūdra should avoid the (use of) the middle leaf. If he eats from that he would get (i.e. live in) hell for a period of fourteen Indras . He should avoid the middle leaf and eat from others. O brāhmaṇa, that śūdra who eats his meal from the middle leaf, would be purified by giving a tawny cow to a brāhmaṇa, not otherwise. A śūdra who would get a cow milked in his house, and would drink (that milk), would be born as an insect in the feces (and remain like that) for ten thousand years. And being freed from the insect-stock, he would get the beast-stock (i.e. will be born as a beast).

50-63. That man (belonging to the) śūdra (caste), who would drive a tawny bull, is, O Nārada, roasted in the Kumbhīpāka (hell) for as many years as are the hair (on his body). There is no doubt about it. If especially the śūdra has a she-goat in his house, he, drinking her milk goes to Raurava (hell). That śūdra who deals with a brāhmaṇa, is said to be belonging to a noble family, and the brāhmaṇa would be cast out (of the fold of) the Vedas . A brāhmaṇa who, prompted to doing trade, obeys a śūdra, becomes the resident of hell for as many years as he walks the steps. If a brāhmaṇa is sent by a śūdra for getting water to his house, he would go to hell by drinking that water which is like liquor. A śūdra should always give gifts to a brāhmaṇa. He should especially be devoted to him (i.e. a brāhmaṇa). Enjoying pleasures here, he goes to the next world. This (world) fashioned with the five elements is said to be useless. Therefore, he should give (gifts) to his preceptor. By that he would obtain inexhaustible fruit. O best brāhmaṇa, in this fearful Kali -age, full of sinful conduct, the wicked ones censure men of meritorious deeds. Due to censure (of others) a man becomes unhappy till the universal deluge. O wise one, there are many practices in the Kali-age. The religious practice giving merit, fulfilling desires and giving salvation is rare. A man who sleeps on the bare ground on the earth, is not troubled by diseases for ten thousand years. The man endowed with many sons and wealth, becomes free from leprosy. A man who eats (only) at night, would obtain the fruit of a pilgrimage. Without asking he gets the fruit of constructing wells and tanks . So also he who, averse to taking (someone’s) life, would avoid treachery. It is told in the Vedas that non-violence is a great virtue.

64-80. I have heard that everywhere giving gifts, kindness and restraint (are great virtues). Therefore, even by the great these should be done with a great effort. He who gives his body, sons and grandsons to his preceptor, would by the efficacy of the gift, become dear to Viṣṇu. He who is initiated by a śūdra, and the śūdra who initiates him—both are said to be sinners till the universal deluge. That most sinful śūdra who would advise harm, drops twenty-one (members of) his family into hell. O brāhmaṇa, in the Kali-age many śūdras who are heretics are seen. Even for conversing with them hell is (visited by a man). By merely seeing the śūdras who are engaged in (getting) sacred knowledge and who mutter the Gāyatrī (hymn), (the sin of) the murder of a brāhmaṇa comes (to him who sees them). The brāhmaṇas having (marks of) conches and discs and accepted in the Vaiṣṇava sects, and always engaged in duties enjoined by the Vedas, purify (even) the respectable brāhmaṇas. This should always be done in the Cāturmāsya. What is the use of telling others things again and again, O brāhmaṇa? Those men who are Viṣṇu’s devotees are blessed on the earth. Their family is most blessed, and their caste is said to be most blessed. The sin of him who would eat honey when Viṣṇu is asleep, would be great. Listen to what happens on avoiding it. He would obtain that fruit which he would get by all various sacrifices. He should avoid pomegranates, citrons and coconuts. Becoming a deity and moving in an aeroplane, he would go to Viṣṇu’s position. The fortunate one, being rich, is born in an affluent family. That man who would pass the four months by eating once only, is honoured in Viṣṇu’s world for as many thousand years as the muhūrtas after the sun have passed. That man who would avoid rice, barley and wheat (in the Cāturmāsya), would get that fruit which is declared by the sages to be the fruit of a horse-sacrifice duly performed with gifts. He possesses wealth and grains and has many sons. The fruit of offering with Tulasī(-leaves), sesamum-seeds and darbhas , is especially crore-fold in Cāturmāsya, when he would do it with the three articles (like Tulasī-leaves) when Viṣṇu is asleep.

81-94. They too rejoice near Viṣṇu for crores of yugas . Those who sing a line or half a line, half a ṛk or ṛks in front of Viṣṇu, are undoubtedly released. He who avoids sexual union when god (Viṣṇu is asleep, i.e. during the Cāturmāsya) is honoured in Viṣṇu’s world for the period of a Manu . By avoiding curd, milk, so also butter milk, jaggery and vegetables, a man gets release. There is no doubt about it. O sage, those men who, day after day, bathe (with water mixed) with āmalaka , obtain great religious merit, (for) the wise say that the dhātrī (i.e. āmalaka)-fruit destroys sins. (Dhātrī) was formerly created by Brahma for the emancipation of the three worlds. He who practises sandhyā and silence for the four months, rejoices in Vaikuṇṭha for the periods of four Manus . A man who cooks for himself and eats the food (cooked by himself) for four months is honoured in Indra’s world for ten thousand years. A man should resort to silence during the four months of the rainy season. He would go to Viṣṇu’s world, and after that to Brahma’s (world). A man who observes silence while eating, never perishes. The demons observing silence while eating, went to heaven. A man would be impure (due to) food with (i.e containing) worms and insects. Such food should be known as equal to cow-flesh, O best brāhmaṇa. That food should be known to be impure. If a man eats that, that is said to be the food which is always dear to the demons. Formerly Brahmā was pleased. That magnanimous one gave it. (Men) having eaten silently, have undoubtedly gone to heaven. If a man eats food while talking, then by that it would become impure. He just eats sin. Therefore, he should observe silence. O Nārada, eating silently should be known to be like (observing) a fast.

95-110. There is no doubt that the five (great) sins of him who, the best man, eats after giving the five oblations to the five breaths [2] , are destroyed. O brāhmaṇa, a garment that has joints should be worn at the time of a rite (in honour of) the manes. That garment remaining on an impure body would be impure. A man who, with a garment put around his waist on his back, passes excrement or urinates, or has sexual union, should avoid that garment (while doing holy rites). O brāhmaṇa, the rite especially in honour of the manes should be avoided (when such a garment is put on). O sage, at all times the worship of god (Viṣṇu), the disc-holder, should especially be done by those who have controlled their senses. When Viṣṇu is asleep, grassy vegetables and safflower (should be avoided). So also garments having joints should be carefully avoided. He who avoids these in Cāturmāsya, when Viṣṇu is asleep, would not go to hell till the universal deluge. One should not (drink) liquor, should not eat flesh of a rabbit or a pig. That man also, on being engaged in harmlessness, when, especially in Cāturmāsya, god Viṣṇu is asleep, obtains godhead. O best brāhmaṇa, he who has given up uselessly getting angry or harsh, so also sexual union on the parvan days, would obtain the fruit of a horse-sacrifice. On celibacy (being observed) the progeny grows, so also life. He should avoid flowers, leaves, fruits, a couch, rubbing his body with unctuous substances and anointing (it), so also (taking) milk for no reason, flesh and liquor. Whatever is given up in Cāturmāsya when Viṣṇu is asleep, should first be given to a brāhmaṇa. There is no doubt about this. That wealth which is given to a brāhmaṇa, is, O wise one, inexhaustible. O brāhmaṇa, thereby he gets crore-fold merit. There is no doubt about this. O best brāhmaṇa, with whatever vow Viṣṇu is worshipped, he gives Viṣṇu’s abode. No doubt should be raised in this matter. He who, in the Cāturmāsya when Viṣṇu is asleep, does not have a vow, goes to hell, (and) his life has passed in vain. That man who everyday observes the excellent vow as told by a brāhmaṇa, so also the restraints that have been told, goes to the highest position. The gift given without the three things (viz. Tulasī, sesamum-seeds and darbhas) becomes useless.

111-112. Therefore, the best man, should according to his capacity and with all efforts please with vows and gifts Viṣṇu, the god of gods. All that gift (that is given) and that honouring of the brāhmaṇas done without bathing are useless till the regimes of fourteen Indras last.

Nārada said :

113. O lord, O master of the universe, tell me what kind of celibacy is that, having practised which human beings would pleased Viṣṇu.

Mahādeva said :

114-121. He who is devoted to his wife is said to be a celibate by the wise. O wise one, he who would forsake his wife, is inferior to a cāṇḍāla . Approaching the wife during her menses is said to be celibacy. The man who abandons his devoted, faultless wife, is a sinner in the world, and would obtain the (sin of) causing an abortion. Thousands of horse-sacrifices and hundreds of Vājapeya sacrifices are not equal even to a sixteenth part of the Ekādaśī-fast. All (such things as) bathing, (giving) gifts, muttering (hymns), sacrifices, self-study and worship of deities done in the Cāturmāsya are inexhaustible. He who listens to the Purāṇa one time or two times, gets free from all sins and goes to Viṣṇu’s world. O best brāhmaṇa, he who, when Viṣṇu is asleep, recites or mutters his name, gets a crore-fold fruit of it. A brāhmaṇa devoted to Viṣṇu, who worships (Viṣṇu), he alone, the soul of the entire religion, is worthy of respect. There is no doubt. On hearing this auspicious, pure, sin-destroying (account of) Cāturmāsya, a man obtains religious merit, and would obtain the fruit of a bath in Gaṅgā.

[1]: [1] : Goloka: ‘Cow-world’, a part of heaven, or (in later mythology) Kṛṣṇa’s heaven.

[2]: [2] : Prāṇāhuti: Oblations offered to the five vital breaths, viz. Prāṇa, Apāna, Vyāna, Udāna and Samāna.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 44637, revision 336460 (2022-04-22T22:30:44Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365641.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.