Uttara-khaṇḍa · Chapter 80
Sourceश्रीपार्वत्युवाच- अहो विष्णोश्च माहात्म्यं वद विश्वेश्वर प्रभोः । यन्माहात्म्यं पुनः श्रुत्वा न भवे जायते क्वचित् १। महादेव उवाच- शृणु सुन्दरि वक्ष्यामि विष्णोर्माहात्म्यमुत्तमम् । श्रुत्वा तु लभते पुण्यं ह्यंते मोक्षमवाप्नुयात् २। देवव्रतं महाप्राज्ञं ध्यानयोगपरायणम् । आश्रयं सर्वशास्त्राणां यतेंद्रियमकल्मषम् ३। अप्रधृष्यं महाभागं देवैरपि सवासवैः । सत्यसंधं जितक्रोधं समत्वे परिनिष्ठितम् ४। नारायणे जगन्नाथे शरण्ये भक्तवत्सले । परां निष्ठामनुप्राप्तं वाङ्मनः काय कर्मभिः ५। गुणनामाश्रयं शांतं भीष्मं कुरु पितामहम् । प्रणम्य शिरसा भूमौ पप्रच्छेदं युधिष्ठिरः ६। युधिष्ठिर उवाच- केचिदाहुः परं धर्मं केचिदाहुः परं धनम् । केचिद्दानं प्रशंसंति समुदायं तथापरे ७। सांख्यं केचित्प्रशंसंति योगमन्ये तथा परम् । केचिज्ज्ञानं प्रशंसंति केचिदाहुः परं श्रुतम् । सम्यक्ध्यानं परं केचित्केचिद्वैराग्यमुत्तमम् ८। अग्निष्टोमादिकं कर्म तथा केचित्परं विदुः । आत्मज्ञानं परं केचित्समलोष्टाश्मकांचनाः ९। यमांश्च नियमांश्चैव केचिद्वैराग्यमुत्तमम् । कारुण्यं च परे केचिदहिंसां च तपस्विनः १०। शौचं केचित्परं प्राहुः केचिद्देवार्चनं नराः । व्यामोहं चात्र गच्छंति व्यामुग्धाः पापकर्मभिः ११। यदेतेषु परं कृत्यमनुष्ठेयं महात्मभिः । वक्तुमर्हसि धर्मज्ञ सर्वशास्त्रभृतां वर १२। महादेव उवाच- भूर्लोके या कथा जाता भैष्मी यौधिष्ठिरी सति । तामहं संप्रवक्ष्यामि लोकानां च हिताय वै । एतान्प्रश्नांस्तदा श्रुत्वा प्राह भीष्मो युधिष्ठिरम् १३। भीष्म उवाच- श्रूयतामिदमत्यंतं गूढं संसारमोचनम् । श्रोतव्यं यत्त्वया सम्यग्ज्ञातव्यं धर्मनंदन १४। अत्रैवोदाहरंतीमं पुण्यं चैव पुरातनम् । पुंडरीकस्य संवादं महर्षेर्नारदस्य च १५। ब्राह्मणः श्रुतिसंपन्नः पुंडरीको महामतिः । आश्रमे प्रथमे तिष्ठन्गुरूणां वशगः सदा १६। जितेंद्रियो जितक्रोधः संध्योपासनतत्परः । वेदवेदांगनिपुणः शास्त्रेषु च विचक्षणः १७। समिद्भिः साधुहव्येन सायंप्रातर्हुतानलः । ध्यात्वा जगत्पतिं विष्णुं सम्यगाराधयद्विभुम् १८। तपः स्वाध्यायनिरतः साक्षाद्ब्रह्मसुतो यथा । उदकेंधनपुष्पाद्यैरसकृत्पूजयन्गुरुम् १९। मातापित्रोश्च शुश्रूषुर्भिक्षाहारी विमत्सरः । ब्रह्मविद्यामधीयानः प्राणायामपरायणः २०। तस्य सर्वात्मभूतस्य संसारे निस्पृहस्य च । महात्मनो बुद्धिरासीत्संसारार्णवतारिणी २१। मातरं पितरं चैव भातॄनथ सुहृज्जनान् । मित्राणि मातुलांश्चैव सखीन्संबंधिबांधवान् २२। धनधान्यसमृद्धं च ग्रहं वा शक्रसंनिभम् । क्षेत्राणि सुमहार्हाणि सर्वसस्योद्भवानि च २३। परित्यज्य महासत्वस्तृणानीव महासुखी । विचचार महीं रम्यां शाकमूलफलाशनः २४। गंगां च यमुनां चैव गोमतीमथ गंडिकाम् । शतद्रुं च पयोष्णीं च सरयूं च सरस्वतीम् २५। प्रयागं नर्मदां चैव शोणं चैव महानदम् । प्रभासं विंध्यतीर्थानि हिमवत्प्रभवानि च २६। आश्रमेषु च यानि स्युर्नैमिषे पुष्करादिषु । कुरुक्षेत्रे च यानि स्युस्तथा गोवर्द्धनादिषु २७। अन्यानि सुमहातेजास्तीर्थानि सुसमाहितः । विचचार महायोगी यथाकाले यथाविधि २८। कदाचिदात्मवान्धीरः शालग्रामं तपोधनः । पुंडरीको महाभागः पूर्वकर्मवशानुगः २९। संसेव्यमानं मुनिभिस्तत्वविद्भिस्तपोधनैः । मुनीनामास्पदं रम्यं पुराणेष्वपि विश्रुतम् ३०। भूषितं चैव चक्राद्यैश्चक्रांकितशिलातलम् । रम्यं विविक्तविस्तीर्णं सदा विष्णुप्रसादकम् ३१। किंच चक्रांकितास्तत्र प्राणिनः पुण्यदर्शनाः । विचिरंति यथाकामं पूण्यतीर्थप्रदर्शिनः ३२। तस्मिन्क्षेत्रे महापुण्ये शालिग्रामे महामतिः । स्नात्वा देवह्दे तीर्थे सरस्वत्यां च सुव्रतः ३३। जातिस्मर्यां चक्रकुंडे चक्रनद्याश्रितेषु च । तथान्यान्यपि तीर्थानि तस्मिन्नेव चचार सः ३४। ततः क्षेत्रप्रभावेन तीर्थानां चैव तेजसा । मनःप्रसादमभजत्तस्मिन्नेव महामनाः ३५। सोऽपि तीर्थविशुद्धात्मा पुंडरीकस्तपोधनः । तत्रैव वसतिं चक्रे ध्यानयोगपरायणः ३६। तत्रैव सिद्धिमाकांक्षन्नाराध्य गरुडध्वजम् । शास्त्रोक्तेन विधानेन भक्त्या परमया पुनः ३७। उवास चिरमेकाकी निर्द्वंद्वः सजितेंद्रियः । शाकमूलफलाहारः संतुष्टः समदर्शनः ३८। यमैश्चनियमैश्चैव तथैवासनबंधनैः । प्राणायामैश्च तीर्थैश्च प्रत्याहारैश्च संततैः ३९। धारणाभिस्तथा ध्यानैः समाधिभिरतंद्रितः । योगाभ्यासं सदा सम्यक्चक्रे विगतकिल्बिषः ४०। वैदिकैश्चांगिकैश्चैव तथा पौराणिकैरपि । आराधयति सर्वेशं ततः शुद्धिमवाप सः ४१। रागद्वेषविनिर्मुक्तः स्वधर्मइव रूपवान् । आराधयामास देवं तद्गतेनांतरात्मना ४२। तुतोष भगवान्विष्णुः पुंडरीकायतेक्षणः । भगवान्नारदमिति प्रसन्नोऽस्म्यस्य धीमतः ४३। ततः कदाचित्तं देशं नारदः परमार्थवित् । जगाम सुमहातेजाः साक्षादादित्यसन्निभः ४४। तं द्रष्टुकामो भगवान्पुंडरीकं तपोनिधिम् । विष्णुभक्तिपरीतात्मा वैष्णवानां हिते रतः ४५। स दृष्ट्वा नारदं प्राप्तं तेजोमंडलमंडितम् । महामतिर्महोदारः सर्ववेदैकभाजनम् ४६। प्रांजलिः प्रणतो भूत्वा प्रहृष्टेनांतरात्मना । अर्घं दत्त्वा विधानेन प्रणाममकरोत्पुनः ४७। कोऽयमत्यद्भुताकारस्तेजस्वी हृद्यवेषधृक् । आतोद्यहस्तः सुमुखो जयमंडलमंडितः ४८। विवस्वानथवा वह्निरिंद्रो वरुण एव वा । इति संचिंतयन्स्थित्वा जगाद परमद्युतिम् ४९। पुंडरीक उवाच- को भवानिह संप्राप्तः कुतो वा परमद्युतिः । त्वद्दर्शनं हि भगवन्प्रायेण भुवि दुर्लभम् 6.80.५०। नैव दृष्टः पुमान्वापि मया तव समः प्रभो । वक्तुमर्हस्यशेषेण यत्प्रदिष्टं मयानघ ५१। नारद उवाच- नारदोऽहंमनुप्राप्तस्त्वद्दर्शनकुतूहलात् । प्रभावं भगवद्भक्तं त्वादृशं सततं द्विज ५२। स्मृतः संतोषितो वापि पूजितो वा द्विजोत्तमः । पुनाति भगवद्भक्तश्चांडालोऽपि यदृच्छया ५३। दासोऽहं वासुदेवस्य देवदेवस्य शार्ङ्गिणः । शंखचक्रगदापाणेस्त्रैलोक्यस्यैकचक्षुषः ५४। इत्युक्तो नारदेनासौ भक्तिपर्याकुलात्मना । प्रोवाच मधुरं विप्रं तद्दर्शनसुविस्मितः ५५। पुंडरीक उवाच- धन्योऽहं देहिनां मध्ये सुपूज्योऽहं सुरैरपि । कृतार्थाः पितरो मेऽद्य संप्राप्तं जन्मनः फलम् ५६। अनुगृह्णीष्व देवर्षे त्वद्भक्तस्य विशेषतः । तं करिष्याम्यहं विद्वन्भ्राम्यमाणः स्वकर्मभिः ५७। कर्तव्यं परमं गुह्यं उपदेष्टुं त्वमर्हसि । त्वं गतिः सर्वभूतानां वैष्णवानां विशेषतः ५८। नारद उवाच- अनेकानीह शास्त्राणि कर्माणि च तथा द्विज । धर्मवर्गं बहुविधं तथैव भुवि मानसम् ५९। वैलक्षण्यं च जगतस्तस्मादेव द्विजोत्तम । अन्यथा सर्वसत्वानां सुखं वा दुःखमेव च ६०। विज्ञानमात्रं क्षणिकं निरात्मकमिदं जगत् । इति कैश्चित्परिज्ञातं बाह्यार्थनिरपेक्षकम् ६१। अव्यक्ताज्जायते नित्यं नित्यान्नित्यमिदं जगत् । इत्येवं प्राहुरपरे तत्रैव लयमेति च ६२। आत्मनो बहवः प्रोक्ता नित्याः सर्वगतास्तथा । अन्ये मतिमतां श्रेष्ठास्तत्वालोकनतत्पराः ६३। यावच्छरीरमात्मानं प्रतिपन्नास्तथापरे । हस्तिकीटादिदेहेऽपि महांतमंडमेव च ६४। यथाऽद्यजगतोवृत्तिस्तथा कालांतरेष्वपि । प्रवाहो नित्यमेवैष कः कर्त्तेति च केचन ६५। यद्यत्प्रत्यक्षविषयं तत्तदत्र न विद्यते । कुतः स्वर्गादयः संतीत्यन्ये विजितमानसाः ६६। निरीश्वरमिदं प्राहुः सेश्वरं च तथापरे । अत्यंतभिन्नमतयः परमार्थपराङ्मुखाः ६७। एवं मन्येऽपि कुहका यथामति यथाश्रुतम् । वदंति विविधैर्भेदैः स्वयुक्ति स्थितिकारकाः ६८। तर्केष्ववहितो भूत्वा कथयामि तपोधन । परमार्थमिमं पुण्यं घोरं संसारनाशनम् ६९। तन्मूलमनुजानंति ततो देवादयो नराः । प्रमाणेनोपलभ्यंते न प्रमाणं विमोहितैः ७०। अनागतमतीतं च विप्रकृष्टमतीव यत् । न गृहीतं यथाशक्त्या वर्त्तमानार्थनिष्ठितम् ७१। आगमो मुनिभिः प्रोक्तो पूर्वरूपक्रमागतः । प्रमाणं स तु विज्ञेयः परमार्थप्रसाधकः ७२। यदभ्यासबलाज्ज्ञानं रागद्वेषमलापहम् । उत्पद्यते द्विजश्रेष्ठ सोऽयमागमसंज्ञकः ७३। फलं कर्म च यत्तत्वं विज्ञानं दर्शनं विभुम् । जात्यादिकल्पनाहीनं द्वितीयागमलक्षणम् ७४। आत्मसंवेदनं नित्यं सनातनमतींद्रियम् । चिन्मात्रममृतं ज्ञेयमनंतमजमव्ययम् ७५। व्यक्ताव्यक्तस्वरूपेण व्यक्तस्थितमनंजनम् । व्याप्ता विष्णुरिति ख्यातं ख्यातभिन्नमवस्थितम् ७६। योगिध्येयमविज्ञेयं परमार्थपराङ्मुखैः । लक्ष्यते बुद्धिभिर्भिन्नमभिभिन्नं न चात्मनि ७७। शृणुष्वावहितस्तात कथयामि तवानघ । यत्प्रोक्तं ब्रह्मणा पूर्वं पृच्छतो मम सुव्रत ७८। कदाचिद्ब्रह्मलोकस्थं ब्रह्माणं च पितामहम् । प्रणिपत्य यथान्यायमपृच्छमजमव्ययम् ७९। किमु ज्ञानं परं प्रोक्तं कश्च योगः परो मतः । एतन्मे तत्त्वतो ब्रह्मन्समाचक्ष्व पितामह ८०। ब्रह्मोवाच- शृणुष्वावहितस्तात ज्ञानयोगमनुत्तमम् । अल्पग्रंथं प्रभूतार्थमदुःखोपासनक्रियम् ८१। यः परं परया प्रोक्तः पुरुषः पंचविंशकः । स एव सर्वभूतात्मा तेन इत्यभिधीयते ८२। नारायणो जगद्धाम परमात्मा सनातनः । जगतः सृष्टिसंहार परिपालनतत्परः ८३। त्रयाणामात्मनां चैको देवदेवः सनातनः । आराध्यः सर्वदा ब्रह्मन्ते पश्यंति जगत्पतिम् ८४। यथा जगदवस्थानं यथा कालांतरे पुनः । भूतं भव्यं भविष्यं च विप्रकृष्टं तथैव च ८५। स्थूलं सूक्ष्मं तथा चान्यत्पश्यंति ज्ञानचक्षुषा । तच्चित्तास्तद्गतप्राणा नारायणपरायणाः ८६। अन्यथा मंदबुद्धीनां प्रतिभाति दुरात्मनाम् । कुतर्कज्ञानदुष्टानां विभक्तेंद्रियवादिनाम् ८७। नारद उवाच- श्रूयतामन्यदपि वै कथ्यमानं मयानघ । ब्रह्मणैव पुरा प्रोक्तं जगतः कारणात्मना ८८। देवानामिंद्रमुख्यानामृषीणां चैव सुव्रत । हितानि कथयामास पृच्छतां कमलासनः ८९। ब्रह्मोवाच- नारायणपरो धर्मस्तथालोकाश्च शाश्वताः । नारायणपरा यज्ञाः शास्त्राणि विविधानि च ९०। वेदाः सांगास्तथा चान्ये विष्णुर्विश्वेश्वरो हरिः । पृथिव्यादीनि विबुधाः पंचभूतानि सोऽव्ययः ९१। सर्वं विष्णुमयं ज्ञेयं विबुधैः सकलं जगत् । तथापि मानुषाः पाप न जानंति विमोहिताः ९२। तस्यैव मायया व्याप्तं चराचरमिदं जगत् । तन्मनास्तद्गतप्राणो जानाति परमार्थवित् ९३। ईश्वरः सर्वभूतानां विष्णुस्त्रैलोक्यपालकः । तस्मिन्नेतज्जगत्सर्वं तिष्ठति प्रभवत्यपि ९४। जगत्संहरते रुद्रः पालने विष्णुरुच्यते । उत्पत्तौ चाहमेवात्र तथान्ये लोकपालकाः ९५। सर्वाधारो निराधारः सकलो निष्कलस्तथा । अणुर्महांस्तथाप्यन्यत्तस्माच्च परतः परः ९६। तमेव शरणं यात सर्वसंहारकर्मगम् । स पिता जनितास्माकं कीर्तितो मधुसूदनः ९७। एवमुक्ताः सुराः सर्वे ब्रह्मणा पद्मयोनिना । प्रणेमुः सर्वलोकेशं देवं विष्णुं जनार्दनम् ९८। तस्मात्त्वमपि विप्रर्षे नारायणपरो भव । तदन्यः को महोदारः प्रार्थितं दातुर्महति ९९। पितरं मातरं चैव तमेव पुरुषोत्तमम् । परिगृह्णीष्व लोकेशं देवदेवं जगत्पतिम् 6.80.१००। अग्निकार्येण वै तेन तपसाध्ययनेन वै । तोषयेद्देवदेवेशं गुरुं नित्यमतंद्रितः १०१। स्वर्गे क्षयं तथा भोगमनुष्ठेयं तथैव च । परिगृह्णीष्व विप्रर्षे तमेव पुरुषोत्तमम् १०२। किं तेन मंत्रैर्बहुभिः किं तेन बहुभिर्व्रतैः । ॐ नमोनारायणायेति मंत्रः सर्वार्थसाधकः १०३। चीरवासा जटी विप्र दंडीमुंडित एव वा । विभूषितो वा विप्रेंद्र न लिंगं धर्मकारणम् १०४। ये नृशंसा दुरात्मानः पापाचारपराः सदा । तेपि यांति परं स्थानं नारायणपरायणाः १०५। लिप्यंते न च पापौघैर्वैष्णवं वीतकिल्बिषाः १०६। पुनंति सकलं लोकं अहिंसाजितमानसाः १०७। क्षत्रबंधुरिति ख्यातो राजा प्राणिविहिंसकः । प्राप्तवान्परमं धाम वैष्णवं केशवालयात् १०८। अंबरीषो महासत्वो राजा परमतत्ववित् । हृषीकेशं समाराध्य वैष्णवं पदमाप्तवान् १०९। अन्ये ब्रह्मर्षयः शांता बहवः संशितव्रताः । ध्यात्वा च परमात्मानं संसिद्धिं परमां गताः ११०। प्रह्लादः परमाह्लादः पुरा नारायणं हरिम् । सेवितोऽभ्यर्चितो ध्यातस्तेनैव परिरक्षितः १११। भरतो नाम तेजस्वी राजा परमधार्मिकः । उपास्यैनं चिरं कालं परां मुक्तिमवाप्तवान् ११२। ब्रह्मचारी गृहस्थो वा वानप्रस्थोऽथ भिक्षुकः । केशवाराधनं हित्वा नैव यांति परां गतिम् ११३। जन्मांतरसहस्रेषु यस्य स्यान्मतिरीदृशी । दासोऽहं विष्णुभक्तानामिति सर्वार्थसाधकः ११४। स याति विष्णुसालोक्यं पुरुषो नात्र संशयः । किं पुनस्तद्गतप्राणाः पुरुषाः संशितव्रताः ११५। अनन्यमानसैर्नित्यं ध्यातव्यस्तत्वचिंतकैः । नारायणो जगद्व्यापी परमात्मा सनातनः ११६। भीष्म उवाच- इत्येवमुक्त्वा देवर्षिस्तत्रैवांतरधीयत । परोपकारनिरतो नारदः परमार्थवित् ११७। पुंडरीकोऽपि धर्मात्मा नारायणपरायणः । ॐ नमो नारायणायेति मंत्रमष्टाक्षरं जपन् ११८। प्रसीद मम विश्वात्मन्निति वाचं वदन्सदा । हृत्पुंडरीके गोविंदं प्रतिष्ठाप्यामृतात्मकम् ११९। तपस्वी विमले सौम्ये शालग्रामे तपोधनः । उवास चिरमेकाकी निर्द्वंद्वो निष्परिग्रहः १२०। स्वप्नेऽपि केशवान्नान्यत्पश्यतीति महामतिः । निद्रापि नैव तस्यासीत्पुरुषार्थविरोधिनी १२१। तपसा ब्रह्मचर्येण शौचेन च विशेषतः । जन्मजन्मांतरारूढे संस्कारे च यथा तथा १२२। प्रसादाद्देवदेवस्य सर्वलोकस्य साक्षिणः । अवाप परमां सिद्धिं वैष्णवीं वीतकिल्बिषः १२३। शंखचक्रगदापाणिं पीतवाससमच्युतम् । श्यामलं पुंडरीकाक्षं स ददर्श सदाकृतिम् १२४। सिंहा व्याघ्रास्तथा चान्ये मृगाः प्राणिविहिंसकाः । विरोधं सहजं हित्वा समेतास्तस्य संनिधौ १२५। विचरंति यथाकामं प्रसन्नेंद्रियवृत्तयः । परस्परहितं रम्यं संप्राप्तं पांडुनंदन १२६। तथा प्रसन्नं सलिलं सरसां सरितामपि । ऋतवः सुप्रन्नाश्च विमलेंद्रियसंयुताः १२७। मारुताश्च सुखस्पर्शा वृक्षाः पुष्पफलान्विताः । आनुकूल्यं ययुः सर्वे पदार्थास्तस्य धीमतः १२८। प्रसन्नमभवत्तस्मै प्रसन्नं सचराचरम् । प्रसन्ने देवदेवेशे गोविंदे भक्तवत्सले १२९। ततः कदाचिद्भगवान्पुंडरीकस्य धीमतः । आविरासीज्जगन्नाथः पुंडरीकायतेक्षणः १३०। शंखचक्रगदापाणिः पीतवासाः समुज्ज्वलः । पुंडरीकविशालाक्षश्चंद्रबिंबनिभाननः १३१। किंकिणीकुंडली हारी केयूरी कटिसूत्रवान् । श्रीवत्सांकः पीतवासाः कौस्तुभेन विभूषितः १३२। वनमालापरीतांगः स्फुरन्मुकुटकुंडलः । स्फुरता ब्रह्मसूत्रेण मुक्तादामविलंबिना १३३। विराजमानो देवेशश्चामरव्यजनादिभिः । देवैः सिद्धैः सदेवेंद्रैर्गंधर्वैर्मुनिभिर्वरैः १३४। यक्षैर्नागवरैश्चैवसेव्यमानोऽप्सरोगणैः । तं दृष्ट्वा देवदेवेशं पुंडरीकोऽनघः स्वयम् १३५। ततो बुद्ध्या महात्मानं तुष्टाव च जनार्दनम् । प्रांजलिः प्रणतो भूत्वा प्रहृष्टेनांतरात्मना १३६। पुंडरीक उवाच- नमोऽस्तु विष्णवे तुभ्यं सर्वलोकैकचक्षुषे । निरंजनाय नित्याय निर्गुणाय महात्मने १३७। त्वमीशः सर्वभूतानां तथैव च निरीश्वरः । तथाभयार्तिनाशायगोविंदोगरुडध्वजः १३८। अनुग्रहेणभूतानांअनेकाकारधारिणे । त्वयि सर्वमिदं प्राहुस्त्वन्मयं चैव केवलम् १३९। त्वमस्माज्जगतो भिन्नो निर्मितं च जगत्त्वया । नमोस्तु नाभिप्रसवनलिनाय नमो नमः १४०। नमः समस्तवेदांतविश्रुतात्मविभूतये । त्वमेव सर्वदेवेश कारणं कैटभार्दन १४१। प्रसीद हृदयावास शंखचक्रगदाधर । नमः समस्तभूतानामादिभूताय भूभृते १४२। अनेकरूपरूपाय विष्णवे प्रभविष्णवे । यस्य ब्रह्मादयो देवा न विदंति सुरेश्वराः १४३। महिमानं तपोमेयं तस्मै तुभ्यं नमाम्यहम् । वाचामगोचरो यस्य महिमा तव नाप्यते १४४। जात्यादिभिरसंस्पृष्टः सदा ध्येयोऽसि तत्त्वतः । तथा विभेदरूपेण भक्तानामनुकंपया १४५। मत्स्यकूर्मादिरूपेण दृश्यसे पुरुषोत्तम । भीष्म उवाच- पुंडरीको जगन्नाथं संस्तुवन्पुरुषोत्तमम् १४६। तमेवालोकयद्वीर चिरप्रार्थितदर्शनम् । तमाह भगवान्विष्णुः पद्मनाभस्त्रिविक्रमः १४७। पुंडरीकं महाभागं तथा गंभीरया गिरा १४८। श्रीभगवानुवाच- प्रीतोऽस्मि वत्स भद्रं ते पुंडरीक महामते । वरं वृष्णीष्व दास्यामि यत्ते मनसि वर्त्तते १४९। एतच्छ्रुत्वा तु वचनं देवदेवस्य भाषितम् । एवं विज्ञापयामास पुंडरीको महामतिः 6.80.१५०। पुंडरीक उवाच- क्वाहमत्यंत दुर्बुद्धिः क्व भवंतो हितैषिणः । यद्धितं मम देवेश तदाज्ञापय माधव १५१। एवमुक्तः स भगवान्सुप्रीतश्च ततोऽब्रवीत् । पुंडरीकं महाभागं कृतांजलिमुपस्थितम् १५२। आगच्छ कुशलं तेऽस्तु मयैव सह सुव्रत । उपकारी च नित्यात्मा मया त्वं सर्वदा सह १५३। भीष्म उवाच- एवमुक्तवति प्रीत्या श्रीधरे भक्तवत्सले । दिवि दुंदुभयो नेदुः पुष्पवर्षं पपात ह १५४। ब्रह्मादयस्तथा देवाः साधुसाध्विति चाब्रुवन् । जगुः सिद्धाश्च गंधर्वाः किन्नराश्च विशेषतः १५५। तत्रैव तमुपादाय देवदेवो जगत्पतिः । जगाम गरुडारूढः सर्वलोकनमस्कृतः १५६। तस्मात्त्वमपि राजेंद्र विष्णुभक्तिसमन्वितः । तच्चित्तस्तद्गतप्राणस्तद्भक्तानां हिते रतः १५७। अर्चयित्वा यथायोग्यं भजस्व पुरुषोत्तमम् । शृणुष्व तत्कथां पुण्यां सर्वपापप्रणाशिनीम् १५८। येनोपायेन राजेंद्र विष्णुभक्तिसमन्वितः । प्रीतो भवति विश्वात्मा तत्कुरुष्व सुविस्तरम् १५९। अश्वमेधशतैरिष्ट्वा वाजपेयशतैरपि । प्राप्नुवंति नरा नैव नारायणपराङ्मुखाः १६०। सकृदुच्चरितं येन हरिरित्यक्षरद्वयम् । बद्धः परिकरस्तेन मोक्षाय गमनं प्रति १६१। लाभस्तेषां जयस्तेषां कुतस्तेषां पराजयः । येषामिंदीवरश्यामो हृदयस्थो जनार्दनः १६२। य इदं शृणुयान्नित्यं पठेद्वापि समाहितः । सर्वपापविनिर्मुक्तो विष्णुलोकं स गच्छति १६३। ईश्वर उवाच- एतद्वै नाममाहात्म्यं श्रुत्वा वै नगनंदिनि । धर्मार्थकाममोक्षास्तु भवंति च न संशयः १६४। शुक्ले कुलेऽवतीर्णो यो ब्राह्मणो वेदतत्परः । वैष्णवो विष्णुरूपोऽसौ नान्यो विप्रस्तु कर्हिचित् १६५। मुखे नामोच्चरन्विष्णोर्हृदये ध्यानतत्परः । शंखचक्रधरो विद्वन्मालां तुलसिजां दधत् १६६। जीवन्मुक्तः स विज्ञेयो भुक्त्वा भोगांस्त्वनेकशः । एकविंशतिकुलैः सार्द्धं विष्णुलोके स मोदते १६७। पुंडरीको यथा शक्त्या मुक्तो ह्यत्र न संशयः । भक्तिभावेन गोविंदस्तुष्टिं प्राप्नोति शाश्वतीम् १६८। कलौ वै हरिगीतं तु स्वगृहे वा विशेषतः । सामगानसमं प्रोक्तं देवार्चनसमाधिषु १६९। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायां उत्तरखंडे उमामहेश्वरसंवादे विष्णुमहिमानामाशीतितमोऽध्यायः ८०।
śrīpārvatyuvāca- aho viṣṇośca māhātmyaṃ vada viśveśvara prabhoḥ | yanmāhātmyaṃ punaḥ śrutvā na bhave jāyate kvacit 1| mahādeva uvāca- śṛṇu sundari vakṣyāmi viṣṇormāhātmyamuttamam | śrutvā tu labhate puṇyaṃ hyaṃte mokṣamavāpnuyāt 2| devavrataṃ mahāprājñaṃ dhyānayogaparāyaṇam | āśrayaṃ sarvaśāstrāṇāṃ yateṃdriyamakalmaṣam 3| apradhṛṣyaṃ mahābhāgaṃ devairapi savāsavaiḥ | satyasaṃdhaṃ jitakrodhaṃ samatve pariniṣṭhitam 4| nārāyaṇe jagannāthe śaraṇye bhaktavatsale | parāṃ niṣṭhāmanuprāptaṃ vāṅmanaḥ kāya karmabhiḥ 5| guṇanāmāśrayaṃ śāṃtaṃ bhīṣmaṃ kuru pitāmaham | praṇamya śirasā bhūmau papracchedaṃ yudhiṣṭhiraḥ 6| yudhiṣṭhira uvāca- kecidāhuḥ paraṃ dharmaṃ kecidāhuḥ paraṃ dhanam | keciddānaṃ praśaṃsaṃti samudāyaṃ tathāpare 7| sāṃkhyaṃ kecitpraśaṃsaṃti yogamanye tathā param | kecijjñānaṃ praśaṃsaṃti kecidāhuḥ paraṃ śrutam | samyakdhyānaṃ paraṃ kecitkecidvairāgyamuttamam 8| agniṣṭomādikaṃ karma tathā kecitparaṃ viduḥ | ātmajñānaṃ paraṃ kecitsamaloṣṭāśmakāṃcanāḥ 9| yamāṃśca niyamāṃścaiva kecidvairāgyamuttamam | kāruṇyaṃ ca pare kecidahiṃsāṃ ca tapasvinaḥ 10| śaucaṃ kecitparaṃ prāhuḥ keciddevārcanaṃ narāḥ | vyāmohaṃ cātra gacchaṃti vyāmugdhāḥ pāpakarmabhiḥ 11| yadeteṣu paraṃ kṛtyamanuṣṭheyaṃ mahātmabhiḥ | vaktumarhasi dharmajña sarvaśāstrabhṛtāṃ vara 12| mahādeva uvāca- bhūrloke yā kathā jātā bhaiṣmī yaudhiṣṭhirī sati | tāmahaṃ saṃpravakṣyāmi lokānāṃ ca hitāya vai | etānpraśnāṃstadā śrutvā prāha bhīṣmo yudhiṣṭhiram 13| bhīṣma uvāca- śrūyatāmidamatyaṃtaṃ gūḍhaṃ saṃsāramocanam | śrotavyaṃ yattvayā samyagjñātavyaṃ dharmanaṃdana 14| atraivodāharaṃtīmaṃ puṇyaṃ caiva purātanam | puṃḍarīkasya saṃvādaṃ maharṣernāradasya ca 15| brāhmaṇaḥ śrutisaṃpannaḥ puṃḍarīko mahāmatiḥ | āśrame prathame tiṣṭhangurūṇāṃ vaśagaḥ sadā 16| jiteṃdriyo jitakrodhaḥ saṃdhyopāsanatatparaḥ | vedavedāṃganipuṇaḥ śāstreṣu ca vicakṣaṇaḥ 17| samidbhiḥ sādhuhavyena sāyaṃprātarhutānalaḥ | dhyātvā jagatpatiṃ viṣṇuṃ samyagārādhayadvibhum 18| tapaḥ svādhyāyanirataḥ sākṣādbrahmasuto yathā | udakeṃdhanapuṣpādyairasakṛtpūjayangurum 19| mātāpitrośca śuśrūṣurbhikṣāhārī vimatsaraḥ | brahmavidyāmadhīyānaḥ prāṇāyāmaparāyaṇaḥ 20| tasya sarvātmabhūtasya saṃsāre nispṛhasya ca | mahātmano buddhirāsītsaṃsārārṇavatāriṇī 21| mātaraṃ pitaraṃ caiva bhātṝnatha suhṛjjanān | mitrāṇi mātulāṃścaiva sakhīnsaṃbaṃdhibāṃdhavān 22| dhanadhānyasamṛddhaṃ ca grahaṃ vā śakrasaṃnibham | kṣetrāṇi sumahārhāṇi sarvasasyodbhavāni ca 23| parityajya mahāsatvastṛṇānīva mahāsukhī | vicacāra mahīṃ ramyāṃ śākamūlaphalāśanaḥ 24| gaṃgāṃ ca yamunāṃ caiva gomatīmatha gaṃḍikām | śatadruṃ ca payoṣṇīṃ ca sarayūṃ ca sarasvatīm 25| prayāgaṃ narmadāṃ caiva śoṇaṃ caiva mahānadam | prabhāsaṃ viṃdhyatīrthāni himavatprabhavāni ca 26| āśrameṣu ca yāni syurnaimiṣe puṣkarādiṣu | kurukṣetre ca yāni syustathā govarddhanādiṣu 27| anyāni sumahātejāstīrthāni susamāhitaḥ | vicacāra mahāyogī yathākāle yathāvidhi 28| kadācidātmavāndhīraḥ śālagrāmaṃ tapodhanaḥ | puṃḍarīko mahābhāgaḥ pūrvakarmavaśānugaḥ 29| saṃsevyamānaṃ munibhistatvavidbhistapodhanaiḥ | munīnāmāspadaṃ ramyaṃ purāṇeṣvapi viśrutam 30| bhūṣitaṃ caiva cakrādyaiścakrāṃkitaśilātalam | ramyaṃ viviktavistīrṇaṃ sadā viṣṇuprasādakam 31| kiṃca cakrāṃkitāstatra prāṇinaḥ puṇyadarśanāḥ | viciraṃti yathākāmaṃ pūṇyatīrthapradarśinaḥ 32| tasminkṣetre mahāpuṇye śāligrāme mahāmatiḥ | snātvā devahde tīrthe sarasvatyāṃ ca suvrataḥ 33| jātismaryāṃ cakrakuṃḍe cakranadyāśriteṣu ca | tathānyānyapi tīrthāni tasminneva cacāra saḥ 34| tataḥ kṣetraprabhāvena tīrthānāṃ caiva tejasā | manaḥprasādamabhajattasminneva mahāmanāḥ 35| so'pi tīrthaviśuddhātmā puṃḍarīkastapodhanaḥ | tatraiva vasatiṃ cakre dhyānayogaparāyaṇaḥ 36| tatraiva siddhimākāṃkṣannārādhya garuḍadhvajam | śāstroktena vidhānena bhaktyā paramayā punaḥ 37| uvāsa ciramekākī nirdvaṃdvaḥ sajiteṃdriyaḥ | śākamūlaphalāhāraḥ saṃtuṣṭaḥ samadarśanaḥ 38| yamaiścaniyamaiścaiva tathaivāsanabaṃdhanaiḥ | prāṇāyāmaiśca tīrthaiśca pratyāhāraiśca saṃtataiḥ 39| dhāraṇābhistathā dhyānaiḥ samādhibhirataṃdritaḥ | yogābhyāsaṃ sadā samyakcakre vigatakilbiṣaḥ 40| vaidikaiścāṃgikaiścaiva tathā paurāṇikairapi | ārādhayati sarveśaṃ tataḥ śuddhimavāpa saḥ 41| rāgadveṣavinirmuktaḥ svadharmaiva rūpavān | ārādhayāmāsa devaṃ tadgatenāṃtarātmanā 42| tutoṣa bhagavānviṣṇuḥ puṃḍarīkāyatekṣaṇaḥ | bhagavānnāradamiti prasanno'smyasya dhīmataḥ 43| tataḥ kadācittaṃ deśaṃ nāradaḥ paramārthavit | jagāma sumahātejāḥ sākṣādādityasannibhaḥ 44| taṃ draṣṭukāmo bhagavānpuṃḍarīkaṃ taponidhim | viṣṇubhaktiparītātmā vaiṣṇavānāṃ hite rataḥ 45| sa dṛṣṭvā nāradaṃ prāptaṃ tejomaṃḍalamaṃḍitam | mahāmatirmahodāraḥ sarvavedaikabhājanam 46| prāṃjaliḥ praṇato bhūtvā prahṛṣṭenāṃtarātmanā | arghaṃ dattvā vidhānena praṇāmamakarotpunaḥ 47| ko'yamatyadbhutākārastejasvī hṛdyaveṣadhṛk | ātodyahastaḥ sumukho jayamaṃḍalamaṃḍitaḥ 48| vivasvānathavā vahniriṃdro varuṇa eva vā | iti saṃciṃtayansthitvā jagāda paramadyutim 49| puṃḍarīka uvāca- ko bhavāniha saṃprāptaḥ kuto vā paramadyutiḥ | tvaddarśanaṃ hi bhagavanprāyeṇa bhuvi durlabham 6.80.50| naiva dṛṣṭaḥ pumānvāpi mayā tava samaḥ prabho | vaktumarhasyaśeṣeṇa yatpradiṣṭaṃ mayānagha 51| nārada uvāca- nārado'haṃmanuprāptastvaddarśanakutūhalāt | prabhāvaṃ bhagavadbhaktaṃ tvādṛśaṃ satataṃ dvija 52| smṛtaḥ saṃtoṣito vāpi pūjito vā dvijottamaḥ | punāti bhagavadbhaktaścāṃḍālo'pi yadṛcchayā 53| dāso'haṃ vāsudevasya devadevasya śārṅgiṇaḥ | śaṃkhacakragadāpāṇestrailokyasyaikacakṣuṣaḥ 54| ityukto nāradenāsau bhaktiparyākulātmanā | provāca madhuraṃ vipraṃ taddarśanasuvismitaḥ 55| puṃḍarīka uvāca- dhanyo'haṃ dehināṃ madhye supūjyo'haṃ surairapi | kṛtārthāḥ pitaro me'dya saṃprāptaṃ janmanaḥ phalam 56| anugṛhṇīṣva devarṣe tvadbhaktasya viśeṣataḥ | taṃ kariṣyāmyahaṃ vidvanbhrāmyamāṇaḥ svakarmabhiḥ 57| kartavyaṃ paramaṃ guhyaṃ upadeṣṭuṃ tvamarhasi | tvaṃ gatiḥ sarvabhūtānāṃ vaiṣṇavānāṃ viśeṣataḥ 58| nārada uvāca- anekānīha śāstrāṇi karmāṇi ca tathā dvija | dharmavargaṃ bahuvidhaṃ tathaiva bhuvi mānasam 59| vailakṣaṇyaṃ ca jagatastasmādeva dvijottama | anyathā sarvasatvānāṃ sukhaṃ vā duḥkhameva ca 60| vijñānamātraṃ kṣaṇikaṃ nirātmakamidaṃ jagat | iti kaiścitparijñātaṃ bāhyārthanirapekṣakam 61| avyaktājjāyate nityaṃ nityānnityamidaṃ jagat | ityevaṃ prāhurapare tatraiva layameti ca 62| ātmano bahavaḥ proktā nityāḥ sarvagatāstathā | anye matimatāṃ śreṣṭhāstatvālokanatatparāḥ 63| yāvaccharīramātmānaṃ pratipannāstathāpare | hastikīṭādidehe'pi mahāṃtamaṃḍameva ca 64| yathā'dyajagatovṛttistathā kālāṃtareṣvapi | pravāho nityamevaiṣa kaḥ kartteti ca kecana 65| yadyatpratyakṣaviṣayaṃ tattadatra na vidyate | kutaḥ svargādayaḥ saṃtītyanye vijitamānasāḥ 66| nirīśvaramidaṃ prāhuḥ seśvaraṃ ca tathāpare | atyaṃtabhinnamatayaḥ paramārthaparāṅmukhāḥ 67| evaṃ manye'pi kuhakā yathāmati yathāśrutam | vadaṃti vividhairbhedaiḥ svayukti sthitikārakāḥ 68| tarkeṣvavahito bhūtvā kathayāmi tapodhana | paramārthamimaṃ puṇyaṃ ghoraṃ saṃsāranāśanam 69| tanmūlamanujānaṃti tato devādayo narāḥ | pramāṇenopalabhyaṃte na pramāṇaṃ vimohitaiḥ 70| anāgatamatītaṃ ca viprakṛṣṭamatīva yat | na gṛhītaṃ yathāśaktyā varttamānārthaniṣṭhitam 71| āgamo munibhiḥ prokto pūrvarūpakramāgataḥ | pramāṇaṃ sa tu vijñeyaḥ paramārthaprasādhakaḥ 72| yadabhyāsabalājjñānaṃ rāgadveṣamalāpaham | utpadyate dvijaśreṣṭha so'yamāgamasaṃjñakaḥ 73| phalaṃ karma ca yattatvaṃ vijñānaṃ darśanaṃ vibhum | jātyādikalpanāhīnaṃ dvitīyāgamalakṣaṇam 74| ātmasaṃvedanaṃ nityaṃ sanātanamatīṃdriyam | cinmātramamṛtaṃ jñeyamanaṃtamajamavyayam 75| vyaktāvyaktasvarūpeṇa vyaktasthitamanaṃjanam | vyāptā viṣṇuriti khyātaṃ khyātabhinnamavasthitam 76| yogidhyeyamavijñeyaṃ paramārthaparāṅmukhaiḥ | lakṣyate buddhibhirbhinnamabhibhinnaṃ na cātmani 77| śṛṇuṣvāvahitastāta kathayāmi tavānagha | yatproktaṃ brahmaṇā pūrvaṃ pṛcchato mama suvrata 78| kadācidbrahmalokasthaṃ brahmāṇaṃ ca pitāmaham | praṇipatya yathānyāyamapṛcchamajamavyayam 79| kimu jñānaṃ paraṃ proktaṃ kaśca yogaḥ paro mataḥ | etanme tattvato brahmansamācakṣva pitāmaha 80| brahmovāca- śṛṇuṣvāvahitastāta jñānayogamanuttamam | alpagraṃthaṃ prabhūtārthamaduḥkhopāsanakriyam 81| yaḥ paraṃ parayā proktaḥ puruṣaḥ paṃcaviṃśakaḥ | sa eva sarvabhūtātmā tena ityabhidhīyate 82| nārāyaṇo jagaddhāma paramātmā sanātanaḥ | jagataḥ sṛṣṭisaṃhāra paripālanatatparaḥ 83| trayāṇāmātmanāṃ caiko devadevaḥ sanātanaḥ | ārādhyaḥ sarvadā brahmante paśyaṃti jagatpatim 84| yathā jagadavasthānaṃ yathā kālāṃtare punaḥ | bhūtaṃ bhavyaṃ bhaviṣyaṃ ca viprakṛṣṭaṃ tathaiva ca 85| sthūlaṃ sūkṣmaṃ tathā cānyatpaśyaṃti jñānacakṣuṣā | taccittāstadgataprāṇā nārāyaṇaparāyaṇāḥ 86| anyathā maṃdabuddhīnāṃ pratibhāti durātmanām | kutarkajñānaduṣṭānāṃ vibhakteṃdriyavādinām 87| nārada uvāca- śrūyatāmanyadapi vai kathyamānaṃ mayānagha | brahmaṇaiva purā proktaṃ jagataḥ kāraṇātmanā 88| devānāmiṃdramukhyānāmṛṣīṇāṃ caiva suvrata | hitāni kathayāmāsa pṛcchatāṃ kamalāsanaḥ 89| brahmovāca- nārāyaṇaparo dharmastathālokāśca śāśvatāḥ | nārāyaṇaparā yajñāḥ śāstrāṇi vividhāni ca 90| vedāḥ sāṃgāstathā cānye viṣṇurviśveśvaro hariḥ | pṛthivyādīni vibudhāḥ paṃcabhūtāni so'vyayaḥ 91| sarvaṃ viṣṇumayaṃ jñeyaṃ vibudhaiḥ sakalaṃ jagat | tathāpi mānuṣāḥ pāpa na jānaṃti vimohitāḥ 92| tasyaiva māyayā vyāptaṃ carācaramidaṃ jagat | tanmanāstadgataprāṇo jānāti paramārthavit 93| īśvaraḥ sarvabhūtānāṃ viṣṇustrailokyapālakaḥ | tasminnetajjagatsarvaṃ tiṣṭhati prabhavatyapi 94| jagatsaṃharate rudraḥ pālane viṣṇurucyate | utpattau cāhamevātra tathānye lokapālakāḥ 95| sarvādhāro nirādhāraḥ sakalo niṣkalastathā | aṇurmahāṃstathāpyanyattasmācca parataḥ paraḥ 96| tameva śaraṇaṃ yāta sarvasaṃhārakarmagam | sa pitā janitāsmākaṃ kīrtito madhusūdanaḥ 97| evamuktāḥ surāḥ sarve brahmaṇā padmayoninā | praṇemuḥ sarvalokeśaṃ devaṃ viṣṇuṃ janārdanam 98| tasmāttvamapi viprarṣe nārāyaṇaparo bhava | tadanyaḥ ko mahodāraḥ prārthitaṃ dāturmahati 99| pitaraṃ mātaraṃ caiva tameva puruṣottamam | parigṛhṇīṣva lokeśaṃ devadevaṃ jagatpatim 6.80.100| agnikāryeṇa vai tena tapasādhyayanena vai | toṣayeddevadeveśaṃ guruṃ nityamataṃdritaḥ 101| svarge kṣayaṃ tathā bhogamanuṣṭheyaṃ tathaiva ca | parigṛhṇīṣva viprarṣe tameva puruṣottamam 102| kiṃ tena maṃtrairbahubhiḥ kiṃ tena bahubhirvrataiḥ | oṃ namonārāyaṇāyeti maṃtraḥ sarvārthasādhakaḥ 103| cīravāsā jaṭī vipra daṃḍīmuṃḍita eva vā | vibhūṣito vā vipreṃdra na liṃgaṃ dharmakāraṇam 104| ye nṛśaṃsā durātmānaḥ pāpācāraparāḥ sadā | tepi yāṃti paraṃ sthānaṃ nārāyaṇaparāyaṇāḥ 105| lipyaṃte na ca pāpaughairvaiṣṇavaṃ vītakilbiṣāḥ 106| punaṃti sakalaṃ lokaṃ ahiṃsājitamānasāḥ 107| kṣatrabaṃdhuriti khyāto rājā prāṇivihiṃsakaḥ | prāptavānparamaṃ dhāma vaiṣṇavaṃ keśavālayāt 108| aṃbarīṣo mahāsatvo rājā paramatatvavit | hṛṣīkeśaṃ samārādhya vaiṣṇavaṃ padamāptavān 109| anye brahmarṣayaḥ śāṃtā bahavaḥ saṃśitavratāḥ | dhyātvā ca paramātmānaṃ saṃsiddhiṃ paramāṃ gatāḥ 110| prahlādaḥ paramāhlādaḥ purā nārāyaṇaṃ harim | sevito'bhyarcito dhyātastenaiva parirakṣitaḥ 111| bharato nāma tejasvī rājā paramadhārmikaḥ | upāsyainaṃ ciraṃ kālaṃ parāṃ muktimavāptavān 112| brahmacārī gṛhastho vā vānaprastho'tha bhikṣukaḥ | keśavārādhanaṃ hitvā naiva yāṃti parāṃ gatim 113| janmāṃtarasahasreṣu yasya syānmatirīdṛśī | dāso'haṃ viṣṇubhaktānāmiti sarvārthasādhakaḥ 114| sa yāti viṣṇusālokyaṃ puruṣo nātra saṃśayaḥ | kiṃ punastadgataprāṇāḥ puruṣāḥ saṃśitavratāḥ 115| ananyamānasairnityaṃ dhyātavyastatvaciṃtakaiḥ | nārāyaṇo jagadvyāpī paramātmā sanātanaḥ 116| bhīṣma uvāca- ityevamuktvā devarṣistatraivāṃtaradhīyata | paropakāranirato nāradaḥ paramārthavit 117| puṃḍarīko'pi dharmātmā nārāyaṇaparāyaṇaḥ | oṃ namo nārāyaṇāyeti maṃtramaṣṭākṣaraṃ japan 118| prasīda mama viśvātmanniti vācaṃ vadansadā | hṛtpuṃḍarīke goviṃdaṃ pratiṣṭhāpyāmṛtātmakam 119| tapasvī vimale saumye śālagrāme tapodhanaḥ | uvāsa ciramekākī nirdvaṃdvo niṣparigrahaḥ 120| svapne'pi keśavānnānyatpaśyatīti mahāmatiḥ | nidrāpi naiva tasyāsītpuruṣārthavirodhinī 121| tapasā brahmacaryeṇa śaucena ca viśeṣataḥ | janmajanmāṃtarārūḍhe saṃskāre ca yathā tathā 122| prasādāddevadevasya sarvalokasya sākṣiṇaḥ | avāpa paramāṃ siddhiṃ vaiṣṇavīṃ vītakilbiṣaḥ 123| śaṃkhacakragadāpāṇiṃ pītavāsasamacyutam | śyāmalaṃ puṃḍarīkākṣaṃ sa dadarśa sadākṛtim 124| siṃhā vyāghrāstathā cānye mṛgāḥ prāṇivihiṃsakāḥ | virodhaṃ sahajaṃ hitvā sametāstasya saṃnidhau 125| vicaraṃti yathākāmaṃ prasanneṃdriyavṛttayaḥ | parasparahitaṃ ramyaṃ saṃprāptaṃ pāṃḍunaṃdana 126| tathā prasannaṃ salilaṃ sarasāṃ saritāmapi | ṛtavaḥ suprannāśca vimaleṃdriyasaṃyutāḥ 127| mārutāśca sukhasparśā vṛkṣāḥ puṣpaphalānvitāḥ | ānukūlyaṃ yayuḥ sarve padārthāstasya dhīmataḥ 128| prasannamabhavattasmai prasannaṃ sacarācaram | prasanne devadeveśe goviṃde bhaktavatsale 129| tataḥ kadācidbhagavānpuṃḍarīkasya dhīmataḥ | āvirāsījjagannāthaḥ puṃḍarīkāyatekṣaṇaḥ 130| śaṃkhacakragadāpāṇiḥ pītavāsāḥ samujjvalaḥ | puṃḍarīkaviśālākṣaścaṃdrabiṃbanibhānanaḥ 131| kiṃkiṇīkuṃḍalī hārī keyūrī kaṭisūtravān | śrīvatsāṃkaḥ pītavāsāḥ kaustubhena vibhūṣitaḥ 132| vanamālāparītāṃgaḥ sphuranmukuṭakuṃḍalaḥ | sphuratā brahmasūtreṇa muktādāmavilaṃbinā 133| virājamāno deveśaścāmaravyajanādibhiḥ | devaiḥ siddhaiḥ sadeveṃdrairgaṃdharvairmunibhirvaraiḥ 134| yakṣairnāgavaraiścaivasevyamāno'psarogaṇaiḥ | taṃ dṛṣṭvā devadeveśaṃ puṃḍarīko'naghaḥ svayam 135| tato buddhyā mahātmānaṃ tuṣṭāva ca janārdanam | prāṃjaliḥ praṇato bhūtvā prahṛṣṭenāṃtarātmanā 136| puṃḍarīka uvāca- namo'stu viṣṇave tubhyaṃ sarvalokaikacakṣuṣe | niraṃjanāya nityāya nirguṇāya mahātmane 137| tvamīśaḥ sarvabhūtānāṃ tathaiva ca nirīśvaraḥ | tathābhayārtināśāyagoviṃdogaruḍadhvajaḥ 138| anugraheṇabhūtānāṃanekākāradhāriṇe | tvayi sarvamidaṃ prāhustvanmayaṃ caiva kevalam 139| tvamasmājjagato bhinno nirmitaṃ ca jagattvayā | namostu nābhiprasavanalināya namo namaḥ 140| namaḥ samastavedāṃtaviśrutātmavibhūtaye | tvameva sarvadeveśa kāraṇaṃ kaiṭabhārdana 141| prasīda hṛdayāvāsa śaṃkhacakragadādhara | namaḥ samastabhūtānāmādibhūtāya bhūbhṛte 142| anekarūparūpāya viṣṇave prabhaviṣṇave | yasya brahmādayo devā na vidaṃti sureśvarāḥ 143| mahimānaṃ tapomeyaṃ tasmai tubhyaṃ namāmyaham | vācāmagocaro yasya mahimā tava nāpyate 144| jātyādibhirasaṃspṛṣṭaḥ sadā dhyeyo'si tattvataḥ | tathā vibhedarūpeṇa bhaktānāmanukaṃpayā 145| matsyakūrmādirūpeṇa dṛśyase puruṣottama | bhīṣma uvāca- puṃḍarīko jagannāthaṃ saṃstuvanpuruṣottamam 146| tamevālokayadvīra ciraprārthitadarśanam | tamāha bhagavānviṣṇuḥ padmanābhastrivikramaḥ 147| puṃḍarīkaṃ mahābhāgaṃ tathā gaṃbhīrayā girā 148| śrībhagavānuvāca- prīto'smi vatsa bhadraṃ te puṃḍarīka mahāmate | varaṃ vṛṣṇīṣva dāsyāmi yatte manasi varttate 149| etacchrutvā tu vacanaṃ devadevasya bhāṣitam | evaṃ vijñāpayāmāsa puṃḍarīko mahāmatiḥ 6.80.150| puṃḍarīka uvāca- kvāhamatyaṃta durbuddhiḥ kva bhavaṃto hitaiṣiṇaḥ | yaddhitaṃ mama deveśa tadājñāpaya mādhava 151| evamuktaḥ sa bhagavānsuprītaśca tato'bravīt | puṃḍarīkaṃ mahābhāgaṃ kṛtāṃjalimupasthitam 152| āgaccha kuśalaṃ te'stu mayaiva saha suvrata | upakārī ca nityātmā mayā tvaṃ sarvadā saha 153| bhīṣma uvāca- evamuktavati prītyā śrīdhare bhaktavatsale | divi duṃdubhayo neduḥ puṣpavarṣaṃ papāta ha 154| brahmādayastathā devāḥ sādhusādhviti cābruvan | jaguḥ siddhāśca gaṃdharvāḥ kinnarāśca viśeṣataḥ 155| tatraiva tamupādāya devadevo jagatpatiḥ | jagāma garuḍārūḍhaḥ sarvalokanamaskṛtaḥ 156| tasmāttvamapi rājeṃdra viṣṇubhaktisamanvitaḥ | taccittastadgataprāṇastadbhaktānāṃ hite rataḥ 157| arcayitvā yathāyogyaṃ bhajasva puruṣottamam | śṛṇuṣva tatkathāṃ puṇyāṃ sarvapāpapraṇāśinīm 158| yenopāyena rājeṃdra viṣṇubhaktisamanvitaḥ | prīto bhavati viśvātmā tatkuruṣva suvistaram 159| aśvamedhaśatairiṣṭvā vājapeyaśatairapi | prāpnuvaṃti narā naiva nārāyaṇaparāṅmukhāḥ 160| sakṛduccaritaṃ yena harirityakṣaradvayam | baddhaḥ parikarastena mokṣāya gamanaṃ prati 161| lābhasteṣāṃ jayasteṣāṃ kutasteṣāṃ parājayaḥ | yeṣāmiṃdīvaraśyāmo hṛdayastho janārdanaḥ 162| ya idaṃ śṛṇuyānnityaṃ paṭhedvāpi samāhitaḥ | sarvapāpavinirmukto viṣṇulokaṃ sa gacchati 163| īśvara uvāca- etadvai nāmamāhātmyaṃ śrutvā vai naganaṃdini | dharmārthakāmamokṣāstu bhavaṃti ca na saṃśayaḥ 164| śukle kule'vatīrṇo yo brāhmaṇo vedatatparaḥ | vaiṣṇavo viṣṇurūpo'sau nānyo viprastu karhicit 165| mukhe nāmoccaranviṣṇorhṛdaye dhyānatatparaḥ | śaṃkhacakradharo vidvanmālāṃ tulasijāṃ dadhat 166| jīvanmuktaḥ sa vijñeyo bhuktvā bhogāṃstvanekaśaḥ | ekaviṃśatikulaiḥ sārddhaṃ viṣṇuloke sa modate 167| puṃḍarīko yathā śaktyā mukto hyatra na saṃśayaḥ | bhaktibhāvena goviṃdastuṣṭiṃ prāpnoti śāśvatīm 168| kalau vai harigītaṃ tu svagṛhe vā viśeṣataḥ | sāmagānasamaṃ proktaṃ devārcanasamādhiṣu 169| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāṃ uttarakhaṃḍe umāmaheśvarasaṃvāde viṣṇumahimānāmāśītitamo'dhyāyaḥ 80|
English translation
Śrī Pārvatī said :
1. O lord of the universe, tell me the greatness of lord Viṣṇu , on hearing which greatness a man is never born again.
Mahādeva said :
2-6. O beautiful lady, I shall narrate the excellent importance of Viṣṇu. By hearing it one would obtain salvation in the end. Yudhiṣṭhira , having saluted with his head put on the ground Bhīṣma , Devavrata who was very wise, who was greatly devoted to acquiring spiritual knowledge, who was the resort of all sacred books, who had conquered his senses, and who was sinless, who, the noble one, was invincible even to gods along with Indra , who was true to his word, who had conquered anger, who was firmly settled in equanimity, who had great faith in Nārāyaṇa , the lord of the world, the refuge, to whom his devotees were dear, by means of his acts of speech, mind, and body, who was the abode of virtues, who was calm, and who was the grandsire of the Kurus , asked him this:
Yudhiṣṭhira said :
7-13. Some speak about Dharma (i.e. righteousness) to be great. Some say wealth is great. Some speak approvingly of gifts. Others (recommend) exertion. Some approve of Sāṃkhya , others of the great Yoga . Some speak approvingly of knowledge; some describe the sacred texts to be great; some say detachment is excellent. Some look upon the rites like Agniṣṭoma (sacrifice) as great. Some to whom clods, stones and gold are alike, look upon the knowledge of the self as supreme. Some wise men say that curbs and restraints are great (i.e. important). Some others (say that) kindness is great. Some ascetics look upon harmlessness as supreme. Some say purity is supreme, some men say worship of deities is great. Men who are stupefied by sinful acts, are perplexed in this matter. O you who know the way of life, O you the best among those who wield weapons, please tell me which of these is the supreme act that should be done by the noble.
Mahādeva said :
O chaste lady, for the good of the people I shall tell you that account which took place between Bhīṣma and Yudhiṣṭhira on the earth. Hearing these questions, Bhīṣma then said to Yudhiṣṭhira:
Bhīṣma said
14. O you son of Dharma, listen to this great secret which releases (a human being) from the worldly existence. You should listen to it properly and understand it well.
15-28. In this matter only they narrate this old, auspicious dialogue that took place between Puṇḍarīka and Nārada , the great sage. Puṇḍarīka was a very intelligent brāhmaṇa endowed with (the knowledge of) scriptures. He was in the first stage of life, and was always under the control of his preceptors. He had conquered his senses, controlled his anger. He was greatly devoted to performing the sandhyā (prayers). He was proficient in the Vedas , Vedāṅgas and expert in all sacred texts. With good oblations and sacred fuel he offered oblations to fire in the evening and morning. Having properly meditated upon lord Viṣṇu, he worshipped the lord of the world. He was engaged in penance and studies actually like Brahmā ’s sons. With water, sacred fuel and flowers etc. he again and again worshipped his preceptor. He served his mother and father. He lived on alms. He was free from jealousy. He studied the Vedic lore. He was greatly attached to prāṇāyāma (suspension of the breath). He who was the soul of all, who had no desire for the mundane existence, who was noble, had a thought to cross over the ocean of worldly existence. Having abandoned like (blades of) grass his mother, father, brothers, friends, friendly persons, maternal uncles, relatives and kinsmen, his possession like that of Indra, rich with wealth and grains, very costly fields where crops of all kinds grew, the very wise, very happy one, eating only vegetables, roots and fruits roamed over the beautiful earth. He went to Gaṅgā , Yamunā , Gomatī , Gaṇḍikā , Śatadru , Payoṣṇī , Sarasvatī , Prayāga , Narmadā , and the great river Śoṇa ; so also to Prabhāsa , sacred places on the Vindhya and the Himālaya . He went to those hermitages that are situated in the Naimiṣa (forest) or (holy places) like Puṣkara , so also those (situated) in Kurukṣetra , and on Govardhana etc. The great contemplative saint went (to these) properly and at a proper time.
29-41. Once that noble, self-possessed, wise Puṇḍarika, led by former acts, went to Śālagrāma . It was resorted to by sages knowing the truth and having penance as their wealth. It was a charming abode of sages, and was well-known even in the Purāṇas . It is adorned with discs etc. and the stone slab is marked with a disc. It is charming, solitary, extensive; and always pleases Viṣṇu. Moreover, the beings there are marked with discs and are meritorious-looking. Exhibiting the auspicious, holy places, they move there. That (Puṇḍarīka) of a good vow bathed in the Devahrada holy place on (the bank of) Sarasvatī in that very meritorious place viz. Śālagrāma. (He also bathed) in the Jātismaryā, Cakrakuṇḍa , and places situated on Cakranadī . There were other holy places in that village only. There also he wandered. Then the mind of that noble-minded one, due to the power of the holy place and the lustre of the holy places was delighted. That Puṇḍarīka too, with his mind purified by the holy place, devoted to the path of abstract meditation and having penance as his wealth stayed there only. He, all alone, indifferent in regard to opposite pairs of feelings (pleasure or pain), with his senses curbed, eating (i.e. subsisting on) vegetables, roots and fruits, content, viewing everything equally, desiring success, worshipping Garuḍa -bannered god (i.e. Viṣṇu) with great devotion and according to the precepts as told in the sacred texts, lived there only for a long time. By means of restraints and checks, so also (various) postures, suspension of the breath, (visiting) holy places, and constantly restraining his organs, steady abstraction of his mind, contemplation, profound meditation, he, free from blemishes, always properly studied Yoga. He propitiated the lord of all with (rites told in) the Vedas, Vedāṅgas and Purāṇas, and then he obtained purity.
42-51. Free from anger and hatred, as it were being Dharma incarnate, he propitiated the lord of gods with his mind fixed on him. The lord Viṣṇu with his eyes long (i.e. broad) like lotuses was pleased. The lord (said to) Nārada: “I am pleased with this intelligent one.” Then, sometime, Nārada, resembling actually the Sun, and knowing the truth, and very lustrous, went to the lord of gods. The revered one, with his mind full of devotion for Viṣṇu, engaged in the good of Viṣṇu’s devotees, desired to see Puṇḍarīka, the treasure of penance. The very intelligent and very generous one saw Nārada adorned with an orb of lustre and the only repository of all Vedas, to have come to him. With his palms joined, he, with his mind pleased, bowed down, and duly offering materials of worship, again saluted (him). ‘Who is this of a wonderful form, bright, having put on a charming dress having a musical instrument in his hand, and decorated with an orb (indicating) victory? Is he the Sun, or Fire, or Indra, or Varuṇa ?’ Remaining thinking like this he spoke to him of great lustre.
Puṇḍarīka said :
Who are you, of a great lustre? Where from have you come? O revered sir, seeing you on the earth is generally very difficult. O Lord, I have never seen a man like you. O sinless one, please tell fully (about) what I have indicated.
Nārada said :
52-55. I am Nārada. Always curious to see a powerful devotee of Viṣṇu like you I have come (here), O brāhmaṇa. The lord’s devotee, an excellent brāhmaṇa, oreven a cāṇḍāla , purifies (one) if he is remembered, gratified or worshipped by chance. I am the servant of Vāsudeva , the god of gods, the holder of the Śārṅga (bow), having in his hands a conch, a disc, a mace, and the only eye of the three worlds.
Thus addressed by Nārada, with his mind full of devotion, he, very much amazed at his sight, spoke sweetly to the brāhmaṇa.
Puṇḍarīka said :
56-62. I am (most) fortunate among the human beings; I am fit to be very much honoured even by gods. My dead ancestors are happy. Today I have got the fruit of my existence. O divine sage, especially favour me, your devotee. O learned one, wandering (everywhere), I shall, with my acts, do (what you tell me). Please advise me about the great secret (act) fit to be done by me. You are the asylum of all the beings—especially of Viṣṇu’s followers.
Nārada said :
O brāhmaṇa, here (i.e. in this world) there are many sacred texts and many acts. There are many kinds of duties (of men), so also are many minds. O best brāhmaṇa, the diversity in the world is due to that only. Otherwise all beings have either pleasure or pain. Some have understood the world to be just of the nature of intelligence, momentary, having no soul, and not depending upon external objects. Others say that this world springs from the Unmanifest, the eternal one; is eternal and merges into him only.
63-71. The souls are said to be many, eternal and omnipresent. (So say) others, the best among the intelligent, and always greatly devoted to observing it. Others think that the soul lasts as long as the body (lasts). Even in the body of an elephant or an insect the great primordial Brahman exists. Some say, the world will exist at other times as it exists today. This is an eternal stream. Who is the Creator? Others who have conquered their minds say: “That which is perceived by the senses does not exist. Whence can there be heaven etc.?” Some say this (world) has no controller. Others say it has. (Thus) averse to the truth there are extremely varied opinions. In the same way, other cheats, presenting their own logic, according to their intelligence and knowledge, speak with (i.e. about) many differences. O you treasure of penance, being attentive to logic, I shall tell you the meritorious truth, destroying the fierce mundane existence. The gods and men know its source. They are known through a proof. The deluded ones do not (know) the proof. They have not, in accordance with their capacity, understood the future, the past, the very remote, and that which is settled (i.e. dependent) upon the present objects.
72-77. The sages have explained the sacred texts, as they have come down in order in the former form. Those (texts) accomplishing the highest truth should be known as an authority. O best brāhmaṇa, that knowledge which, removing blemishes like anger and hatred, springs from the power of study is called Sacred Scripture . Fruit, action and truth are knowledge, vision and the soul. The characteristic of other sacred texts is that it is without the concept of origin etc. It is the eternal ancient feeling of the self and is beyond the cognizance (i.e. reach) of the senses. It is just intelligence, and should be known as immortal, unending, unborn and immutable, spotless, that has manifested itself and has remained in a manifest and an unmanifest form. It is known to be pervaded by Viṣṇu, and is (also) known to remain separate from him. It is reflected upon by the meditating saints, is not known by those averse to the truth; it is noticed to be different from the minds, separate and so not existing in the soul. O child, O you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahmā formerly said.
78-80. O child, O you innocent one and of a good vow, listen. I shall tell you who have asked me what Brahmā formerly said. Once having duly saluted Brahmā, the grandsire, staying in his world I asked the unborn and the immutable one: “O grandsire Brahman, tell me properly what is said to be the highest knowledge, and what is thought to be the highest Yoga.”
Brahmā said :
81-87. O dear one, listen attentively to the acquisition of true knowledge, ample significance of which has sprung up from a few treatises, and the act of adoration of which involves no trouble. It is told by him that the twenty-fifth (principle) traditionally described as Puruṣa is the soul of all beings. He is Viṣṇu, the resort of the world, the highest, ancient soul. He is engaged in the creation, destruction and maintenance of the world. The ancient one is the supreme god of the three souls. O brāhmaṇa, he should always be propitiated. They (who propitiate) the lord of the world (alone) see him as the support of the world, and after some time as the past, the future, the great and so also separated (from the world). With the eye of knowledge they see him to be gross, subtle, and different. Their mind is fixed on him. Their life has gone to him, and they are highly devoted to Viṣṇu. To those who are dull of intellect, who are wicked, who are vicious due to their knowledge (based on) wrong logic, who say he is separated from the senses, he appears differently.
Nārada said :
88-89. O sinless one, listen also to something else being told by me. It was formerly told by Brahmā, the lord of the world, himself. Brahmā told about their welfare to gods led by Indra, and to sages who had asked him, O you of a good vow.
Brahmā said :
90-98. Dharma is solely devoted to Viṣṇu. The eternal worlds, sacrifices, so also the various sacred texts are solely devoted to him. So also the Vedas with the Vedāṅgas and other (texts). O wise ones, Viṣṇu, Hari is the lord of the universe. There are the five elements like the earth, and he is immutable. The wise should know the entire world to be full of Viṣṇu. Yet sinful men who are deluded, do not realise that the entire mobile and immobile world is full of his illusion only. (But) he who has his mind fixed on him, his life gone to him, and knowing the truth, realises (this). Viṣṇu, the guardian of the three worlds, is the lord of all beings. In him all this world dwells and (from) him it springs up also. Rudra destroys the world. While maintaining the world he is called Viṣṇu. I am in (i.e. look after) the creation. So also there are other regents of the worlds. He is the support of all. He has no (i.e. he does not require any) support. He is full and without parts. He is subtle and gross. He is higher than the highest—the other one. Submit only to him, doing all the work of annihilation. That Viṣṇu is delared to be our father and procreator.
All gods, thus addressed by Brahmā having the lotus as his source, saluted god Viṣṇu, Janārdana , the lord of all worlds.
99-116. Therefore, O you brāhmaṇa sage, you too become greatly devoted to Viṣṇu. Who else but he, very generous one, would, when solicited, give (to him who solicits)? Accept that Viṣṇu, the lord of the world, the god of gods, only as the father and the mother. One should everyday carefully please the preceptor, the lord of gods with a sacrifice, or with austerities or with study. Inexhaustible pleasures should be had in heaven. (For that) O brāhmaṇa sage, accept that Puruṣottama only. For him what is the use of many hymns? What is the use of many vows for him? The hymn Om Namo Narāyaṇāya (‘Om, salutation to Nārāyaṇa’) accomplishes all (desired) objects. A man may put on rags. He may have matted hair. He may have a staff. He may be clean-shaved, O brāhmaṇa. Or O best brāhmaṇa, he may be adorned. No distinguishing mark is the cause of (i.e. represents particular) way of life. Even those who are always cruel, wicked or given to sinful acts, go, on being greatly devoted to Viṣṇu, to the highest position. And Viṣṇu’s devotees, free from sins, are not smeared with streams of sins. They, with their minds conquered with harmlessness, purify the entire world. A king known as Kṣatrabandhu, who harmed beings, reached, from Keśava ’s abode the highest place of Viṣṇu. A very energetic king, Ambarīṣa , knower of the highest truth, obtained Viṣṇu’s position after propitiating Viṣṇu. Many other brāhmaṇic sages, calm, and with their vows fulfilled, obtain great success after meditating upon the highest soul. Prahlāda , the great joy, formerly waited upon, worshipped and meditated upon Nārāyaṇa Hari, and was protected by him only. A bright and very religious king named Bharata , having waited upon him for a long time, obtained highest salvation. A celibate, a householder, a recluse or a mendicant, does not at all reach the highest position without propitiating Viṣṇu. He who has, during many existences, a thought like this: ‘I am the servant of Viṣṇu’s devotees’, has all his desired objects obtained, and such a man obtains residence in Viṣṇu’s heaven. There is no doubt about this. Then what about those whose life is devoted to him, and who have fulfilled their vows? Those who reflect upon the (highest) principle and have their mind concentrated should meditate upon that ancient Nārāyaṇa, the highest soul, who has pervaded the world.
Bhīṣma said :
117-136. Speaking like this, Nārada, the divine sage, knowing the highest truth, and engaged in obliging others, vanished there only. Puṇḍarīka too, who was religious-minded, who had devoted himself to Viṣṇu, muttering the eight-syllabled hymn Om namo Narāyaṇāya , always uttering the words, ‘O universal soul, be pleased with me’, establishing Govinda of the nature of nectar in the lotus of his heart, the ascetic free from the pairs (of pleasure, pain etc.), having no possessions, lived all alone for a long time in the pure and pleasing Śālagrāma (village). The very intelligent one does not see anything except Viṣṇu even in a dream. He too did not have sleep obstructing the goals of human life. By means of penance, celibacy, and especially purity, and when the impression of many existences had taken a root in one way or the other, he whose sins had gone away by the grace of the god of gods, and the witness in all the worlds, obtained great success as a devotee of Viṣṇu (would get). He saw Viṣṇu, dark, lotus-eyed, having a conch, a disc and a mace in his hands, wearing a yellow garment and of a good form. Lions, tigers and other beasts harming beings, gave up their natural enmity, and gathered near him; and O son of Pāṇḍu , with the functions of their senses kindly disposed, moved as they liked; and they pleasingly secured one another’s welfare. Like that the water of the lakes and rivers was clear; and the seasons also were full of pure force and very pleasing. The breezes had a pleasing touch, the trees were full of flowers and fruits. All objects became favourable to the intelligent one. When Viṣṇu, the lord of the god of gods, who loved his devotees, was pleased with him, the mobile and immobile world was pleased with him. Then, at some time, the lord, the master of the world, having long eyes like lotuses manifested himself before the intelligent Puṇḍarīka. He had a conch, a disc and a mace in his hands. He wore a yellow garment. He was very bright. His eyes were large like lotuses. His face was like the orb of the moon. He had (on his person) bells, ear-rings, necklaces, armlets, and had a thread round his waist. He had the mark of Śrīvatsa , wore a yellow garment, and was adorned with Kaustubha . His body was surrounded with (i.e. he had put on) a garland of wood-flowers; his crown and ear-rings were shining. He shone with a bright sacred thread and with a hanging necklace of pearls. The god of gods was waited upon with chowries and fans by gods with Indra, siddhas , gandharvas , excellent sages, yakṣas , best nāgas and groups of celestial nymphs. The sinless Puṇḍarīka having seen the lord of gods recognized the noble Viṣṇu; and bowing with folded palms, and with his mind pleased praised him.
Puṇḍarīka said :
137-146a. Salutation to you, O Viṣṇu, (to you) who are unstrained, eternal, qualityless and noble, and the only eye of the world. You are the lord of all beings, and you have no lord (who controls you). You are Govinda, you are Garuḍa-bannered, and destroy fear and affliction by favouring the beings. They say that all this rests in you who take up many forms. Everything is full of you. You are different from this world. You have created the world. O you having produced a lotus from your navel, salutation to you. Salutation to the mighty soul known from all the Upaniṣads . O destroyer of Kaiṭabha , O lord of all gods, you alone are the cause (of everything). Be pleased, O you living in my heart and holding a conch, a disc and a mace. Salutation to him who was the origin of all beings and who supports the earth. (Salutation to him) who takes up many forms, (to him) the strong Viṣṇu whose greatness gods, lords of gods, like Brahma etc. do not realise, and which can be measured (only) with penance. I salute you, the greatness of whom, not being within the scope of words, is not had (i.e. known). You are not touched by birth etc. You are always to be truly reflected upon; in the same way, due to compassion for your devotees, you, O Puruṣottama, are seen in forms like Matsya (the Fish), Kūrma (the Tortoise) etc.
Bhīṣma said :
146b-148. O hero, Puṇḍarīka praised that Puruṣottama, the lord of the world, whom he desired to see for a long time— Padmanabha , Trivikrama , Viṣṇu. Trivikrama Viṣṇu spoke to Puṇḍarīka, the noble one, in a serious voice:
The lord said :
149-150. O child, O very intelligent Puṇḍarīka, I am pleased with you. Well-being to you. Ask for a boon. I shall give you whatever you have in your mind.
Hearing these words spoken by the lord of gods, the very intelligent Puṇḍarīka requested him like this:
Puṇḍarīka said :
151-153. What a great disparity between you (always) wishing the good (of all) and me of a wicked intellect? O Mādhava , O lord of gods, order that which is beneficial to me.
Thus addressed, the lord, being much pleased, spoke to the noble Puṇḍarīka standing by him with folded palms. “May you be happy. O you of a good vow, come along with me. You, helping (others), and an eternal soul, will always be with me.”
Bhīṣma said :
154-169. When Viṣṇu, loving his devotees, spoke like this, drums sounded in heaven, and a shower of flowers fell down. Similarly gods like Brahmā said, ‘Good, good’. Siddhas, gandharvas and especially kinnaras sang. There only the lord of gods, the lord of world took him, and mounting on Garuḍa, and being saluted by all people went. Therefore, O best king, you too, full of devotion to Viṣṇu, setting your heart and soul on him, engaged in doing good to his devotees, resort to him, after having duly worshipped him. Listen to his account which destroys all sins. O best king, adopt that means in great detail, being full of devotion to Viṣṇu, by which the universal soul will be pleased. Men averse to Viṣṇu do not reach him even after having performed hundreds of horse-sacrifices and Vājapeya sacrifices. He who has (but) once uttered the two letters Ha-ri has girt up his loins (i.e. is ready) for going to salvation. They in whose heart Viṣṇu, dark-blue like a lotus, abides, profit and succeed. Whence would they be defeated? He who, being composed, would listen to or recite this everyday, is free from all sins, and goes to Viṣṇu’s world.
O you daughter of the (Himālaya) Mountain, having heard this greatness of the names (of Viṣṇu), religious merit, worldly prosperity and salvation undoubtedly accrue (to him). A brāhmaṇa who is born in a pure family and who is greatly devoted to the Vedas, who is Viṣṇu’s devotee is of the nature of Viṣṇu and never any other brāhmaṇa. That man who utters the name (of Viṣṇu) in (i.e. with) his mouth, who is intent upon meditating upon Viṣṇu in his heart, who has (the marks of) a conch and a disc, wearing Tulasī -garland, should be known, O learned one, to be liberated while living. Having enjoyed many pleasures, he delights, along with twenty-one (members of) his family, in Viṣṇu’s world. Undoubtedly Puṇḍarīka, according to his capacity, got salvation. Due to devotion Viṣṇu is permanently pleased. At the time of the worship of a deity and penance, the singing of (the praise of) Viṣṇu, especially in one’s own house in the Kali age, is said to be equivalent to the chanting of Sāmans .
Complete chapter-aligned witnesses. Sanskrit Wikisource page 44655, revision 336476 (2022-04-22T22:50:08Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365657.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.