Skip to main content

Uttara-khaṇḍa · Chapter 122

Chapter 122

Unit 534 of 693Uttara-khaṇḍa · Chapter 122Uttara-khaṇḍa · Chapter 1221 source entries

Uttara-khaṇḍa · Chapter 122

Source

कार्तिकेय उवाच। दीपावलिफलं नाथ विशेषाद्ब्रूहि सांप्रतम् । किमर्थं क्रियते सा तु तस्याः का देवता भवेत् १। किं च तत्र भवेद्देयं किं न देयं वद प्रभो । प्रहर्षः कोऽत्र निर्दिष्टः क्रीडा कात्र प्रकीर्तिता २। सूत उवाच। इति स्कंदवचः श्रुत्वा भगवान्कामशोषणः । साधूक्त्वा कार्तिकं विप्राः प्रहसन्निदमब्रवीत् ३। श्रीशिव उवाच। कार्तिकस्यासिते पक्षे त्रयोदश्यां तु पावके । यमदीपं बहिर्दद्यादपमृत्युर्विनश्यति ४। मृत्युना पाशहस्तेन कालेन भार्यया सह । त्रयोदशीदीपदानात्सूर्यजः प्रीयतामिति ५। कार्तिके कृष्णपक्षे च चतुर्दश्यां विधूदये । अवश्यमेव कर्त्तव्यं स्नानं च पापभीरुभिः ६। पूर्वविद्धा चतुर्दश्या कार्तिकस्य सितेतरे । पक्षे प्रत्यूषसमये स्नानं कुर्यादतंद्रितः ७। तैले लक्ष्मीर्जले गंगा दीपावल्यां चतुर्दशीम् । प्राप्तः स्नानं हि यः कुर्याद्यमलोकं न पश्यति ८। अपामार्गस्तथा तुंबी प्रपुन्नाटं च वाह्वलम् । भ्रामयेत्स्नानमध्ये तु नरकस्य क्षयाय वै ९। सीतालोष्टसमायुक्त सकंटक दलान्वित । हर पापमपामार्ग भ्राम्यमाणः पुनः पुनः १०। अपामार्गं प्रपुन्नाटं भ्रामयेच्छिरसोपरि । ततश्च तर्पणं कार्यं यमराजस्य नामभिः ११। यमाय धर्मराजाय मृत्यवे चांतकाय च । वैवस्ताय कालाय सर्वभूतक्षयाय च १२। औदुंबराय दध्नाय नीलाय परमेष्ठिने । वृकोदराय चित्राय चित्रगुप्ताय वै नमः १३। नरकाय प्रदातव्यो दीपः संपूज्य देवताः । ततः प्रदोषसमये दीपान्दद्यान्मनोहरान् १४। ब्रह्मविष्णुशिवादीनां भवनेषु विशेषतः । कूटागारेषु चैत्येषु सभासु च नदीषु च १५। प्राकारोद्यानवापीषु प्रतोली निष्कुटेषु च । मंदुरासु विविक्तासु हस्तिशालासु चैव हि १६। एवं प्रभातसमये ह्यमावास्यां तु पावकं । स्नात्वा देवान्पितॄन्भक्त्या संपूज्याथ प्रणम्य च १७। कृत्वा तु पार्वणं श्राद्धं दधिक्षीरघृतादिभिः । भोज्यैर्नानाविधैर्विप्रान्भोजयित्वा क्षमापयेत् १८। ततोपराह्णसमये पोषयेन्नागरान्प्रिय । तेषां गोष्ठीं च मानं च कृत्वा संभाषणं नृपः १९। वक्तृणां वत्सरं यावत्प्रीतिरुत्पद्यते गुह । अप्रबुद्धे हरौ पूर्वं स्त्रीभिर्लक्ष्मीः प्रबोधयेत् २०। प्रबोधसमये लक्ष्मीं बोधयित्वा तु सुस्त्रिया । पुमान्वै वत्सरं यावल्लक्ष्मीस्तं नैव मुंचति २१। अभयं प्राप्य विप्रेभ्यो विष्णुभीता सुरद्विषः । सुप्तं क्षीरोदधौ ज्ञात्वा लक्ष्मीं पद्माश्रितां तथा २२। त्वं ज्योतिः श्री रविश्चंद्रो विद्युत्सौवर्णतारकः । सर्वेषां ज्योतिषां ज्योतिर्दीपज्योतिः स्थिता तु या २३। या लक्ष्मीर्दिवसे पुण्ये दीपावल्यां च भूतले । गवां गोष्ठे तु कार्तिक्यां सा लक्ष्मीर्वरदा मम २४। शंकरश्च भवानी च क्रीडया द्यूतमास्थितौ । भवान्याभ्यर्चिता लक्ष्मीर्धेनुरूपेण संस्थिता २५। गौर्या जित्वा पुरा शंभुर्नग्नो द्यूते विसर्जितः । अतोऽयं शंकरो दुःखी गौरी नित्यं सुखेस्थिता २६। प्रथमं विजयो यस्य तस्य संवत्सरं सुखम् । एवं गते निशीथे तु जने निद्रार्धलोचने २७। तावन्नगरनारीभिस्तूर्य डिंडिमवादनैः । निष्कास्यते प्रहृष्टाभिरलक्ष्मीश्च गृहांगणात् २८। पराजये विरुद्धं स्यात्प्रतिपद्युदिते रवौ । प्रातर्गोवर्द्धनः पूज्यो द्यूतं रात्रौ समाचरेत् २९। भूषणीयास्तथा गावो वर्ज्या वहनदोहनात् । गोवर्द्धनधराधार गोकुलत्राणकारक ३०। विष्णुबाहुकृतोच्छ्राय गवां कोटिप्रदो भव । या लक्ष्मीर्लोकपालानां धेनुरूपेण संस्थिता ३१। घृतं वहति यज्ञार्थे मम पापं व्यपोहतु । अग्रतः संतु मे गावो गावो मे संतु पृष्ठतः । गावो मे हृदये संतु गवां मध्ये वसाम्यहम् ३२। इतिगोवर्द्धनपूजा । सद्भावेनैव संतोष्य देवान्सत्पुरुषान्नरान् । इतरेषामन्नपानैर्वाक्यदानेन पंडितान् ३३। वस्त्रैस्तांबूलदीपैश्च पुष्पकर्पूरकुंकुमैः । भक्ष्यैरुच्चावचैर्भोज्यैरंतःपुर निवासिनः ३४। ग्रामर्षभं च दानैश्च सामंतान्नृपतिर्धनैः । पदातिजनसंघांश्च ग्रैवेयैः कटकैः शुभैः ३५। स्वानमात्यांश्च तान्राजा तोषयेत्स्वजनान्पृथक् । यथार्थं तोषयित्वा तु ततो मल्लान्नटांस्तथा ३६। वृषभांश्च महोक्षांश्च युद्ध्य्मानान्परैः सह । राजान्यांश्चापि योधांश्च पदातीन्स समलंकृतान् ३७। मंचारूढः स्वयं पश्येन्नटनर्तकचारणान् । योधयेद्वासयेच्चैव गोमहिष्यादिकं च यत् ३८। वत्सानाकर्षयेद्गोभिरुक्तिप्रत्युक्ति वादनात् । ततोपराह्णसमये पूर्वस्यां दिशि पावके ३९। मार्गपालद्यं प्रबध्नीयाद्दुर्गस्तंभेऽथ पादपे । कुशकाशमयीं दिव्यां लंबकैर्बहुभिर्गुह ४०। वीक्षयित्वा गजानश्वान्मार्गपाल्यास्तले नयेत् । गावैर्वृषांश्चमहिषान्महिषीर्घंटिकोत्कटाः ४१। कृतहोमैर्द्विजेंद्रैस्तु बध्नीयान्मार्गपालिकाम् । नमस्कारं ततः कुर्यान्मंत्रेणानेन सुव्रतः ४२। मार्गपालि नमस्तुभ्यं सर्वलोकसुखप्रदे । मार्गपालीतले स्कंद यांति गावो महावृषाः ४३। राजानो राजपुत्राश्च ब्राह्मणाश्च विशेषतः । मार्गपालद्यं समुल्लंघ्य निरुजः सुखिनो हि ते ४४। कृत्वैतत्सर्वमेवेह रात्रौ दैत्यपतेर्बलेः । पूजां कुर्यात्ततः साक्षाद्भूमौ मंडलके कृते ४५। बलिमालिख्य दैत्येंद्रं वर्णकैः पंचरंगकैः । सर्वाभरणसंपूर्णं विंध्यावलिसमन्वितम् ४६। कूष्मांडमय जंभोरु मधुदानवसंवृतम् । संपूर्णं हृष्टवदनं किरीटोत्कटकुंडलम् ४७। द्विभुजं दैत्यराजानं कारयित्वा स्वके पुनः । गृहस्य मध्ये शालायां विशालायां ततोऽर्चयेत् ४८। मातृभ्रातृजनैः सार्द्धं संतुष्टो बंधुभिः सह । कमलैः कुमुदैः पुष्पैः कल्हारै रक्तकोत्पलैः ४९। गंधपुष्पान्ननैवेद्यैः सक्षीरैर्गुडपायसैः । मद्यमांससुरालेह्य चोष्य भक्ष्योपहारकैः 6.122.५०। मंत्रेणानेन राजेंद्र सः मंत्री सपुरोहितः । पूजां करिष्यते यो वै सौख्यं स्यात्तस्य वत्सरम् ५१। बलिराज नमस्तुभ्यं विरोचनसुत प्रभो । भविष्येंद्र सुराराते पूजेयं प्रतिगृह्यताम् ५२। एवं पूजाविधिं कृत्वा रात्रौ जागरणं ततः । कारयेद्वै क्षणं रात्रौ नटनर्तकगायकैः ५३। लोकैश्चापि गृहस्यांते सपर्यां शुक्लतंडुलैः । संस्थाप्य बलिराजानं फलैः पुष्पैश्च पूजयेत् ५४। बलिमुद्दिश्य वै तत्र कार्यं सर्वं च पावके । यानि यान्यक्षयान्याहु ऋषयस्तत्वदर्शिनः ५५। यदत्र दीयते दानं स्वल्पं वा यदि वा बहु । तदक्षयं भवेत्सर्वं विष्णोः प्रीतिकरं शुभम् ५६। रात्रौ ये न करिष्यंति तव पूजां बलेर्नराः । तेषामश्रोत्रियं धर्मं सर्वं त्वामुपतिष्ठतु ५७। विष्णुना च स्वयं वत्स तुष्टेन बलये पुनः । उपकारकरं दत्तमसुराणां महोत्सवम् ५८। तदा प्रभृति सेनाने प्रवृत्ता कौमुदी सदा । सर्वोपद्रवविद्रावा सर्वविघ्नविनाशिनी ५९। लोकशोकहरा काम्या धनपुष्टिसुखावहा । कुशब्देन मही ज्ञेया मुद हर्षे ततो द्वयम् ६०। धातुत्वे निगमैश्चैव तेनैषा कौमुदी स्मृता । कौमोदं ते जना यस्मान्नानाभावैः परस्परम् ६१। हृष्टतुष्टाः सुखापन्नास्तेनैषा कौमुदी स्मृता । कुमुदानि बलेर्यस्यां दीयंते तेन षण्मुख ६२। अघार्थं पार्थिवैः पुत्र तेनैषा कौमुदी स्मृता । एकमेवमहोरात्रं वर्षेवर्षे च कार्तिके ६३। दत्तं दानवराजस्य आदर्शमिव भूतल । यः करोति नृपो राज्ये तस्य व्याधिभयं कुतः ६४। सुभिक्षं क्षेममारोग्यं तस्य संपदनुत्तमा । नीरुजश्च जनाः सर्वे सर्वोपद्रववर्जिताः ६५। कौमुदी क्रियते तस्माद्भावं कर्तुं महीतले । यो यादृशेन भावेन तिष्ठत्यस्यां च षण्मुख ६६। हर्षदुःखादिभावेन तस्य वर्षं प्रयाति हि । रुदिते रोदते वर्षं हृष्टे वर्षं प्रहर्षितम् ६७। भुक्ते भोक्ता भवेद्वर्षं स्वस्थे स्वस्थं भविष्यति । तस्मात्प्रहृष्टैः कर्त्तव्या कौमुदी च शुभैर्नरैः ६८। वैष्णवी दानवी चेयं तिथिः प्रोक्ता च कार्तिके ६९। दीपोत्सवंजनित सर्वजनप्रसादं कुर्वंति ये शुभतया बलिराजपूजाम् । दानोपभोगसुखबुद्धिमतां कुलानां हर्षं प्रयाति सकलं प्रभुदं च वर्षम् ७०। स्कंदैतास्तिथयो नूनं द्वितीयाद्याश्च विश्रुताः । मासैश्चतुर्भिश्च ततःप्रावृट्काले शुभावहाः ७१। प्रथमा श्रावणे मासि तथा भाद्रपदे परा । तृतीयाश्वयुजेमासि चतुर्थी कार्तिके भवेत् ७२। कलुषा श्रावणे मासि तथा भाद्रपदेमला । आश्विने प्रेतसंचारा कार्तिके याम्यकामता ७३। गुह उवाच। कस्मात्सा कलुषा प्रोक्ता कस्मात्सा निर्मला मता । कस्मात्सा प्रेतसंचारा कस्माद्याम्या प्रकीर्तिता ७४। सूत उवाच। इति स्कंदवचः श्रुत्वा भगवान्भूतभावनः । उवाच वचनं श्लक्ष्णं प्रहसन्वृषभध्वजः ७५। महेश उवाच। पुरा वृत्रवधे वृत्ते प्राप्ते राज्ये पुरंदरे । ब्रह्महत्यापनोदार्थमश्वमेधः प्रवर्तितः ७६। क्रोधादिंद्रेण वज्रेण ब्रह्महत्या निषूदिता । षड्विधा सा क्षितौ क्षिप्ता वृक्षतोयमहीतले ७७। नार्यां भ्रूणहणिवह्नौ संविभज्य यथाक्रमम् । तत्पापश्रवणात्पूर्वं द्वितीयाया दिनेन च ७८। नारीवृक्षनदीभूमिवह्निभ्रूणहनस्तथा । कलुषीभवनं जातो ह्यतोर्थं कलुषा स्मृता ७९। मधुकैटभयो रक्ते पुरा मग्नानु मेदिनी । अष्टांगुला पवित्रा सा नारीणां तु रजोमलम् ८०। नद्यः प्रावृण्मला सर्वा वह्निरूर्ध्वं मषीमलः । निर्यासमलिना वृक्षाः संगाद्भ्रूणहनो मलाः ८१। कलुषानि चरंत्यस्यां तेनैषा कलुषा मता । देवर्षिपितृधर्माणां निंदका नास्तिकाः शठाः ८२। तेषां सा वाङ्मलात्पूता द्वितीया तेन निर्मला । अनध्यायेषु शास्त्राणि पाठयंति पठंति च ८३। सांख्यकास्तार्किकाः श्रौतास्तेषां शब्दापशब्दजात् । मलात्पूता द्वितीयायां ततोर्थे निर्मला च सा ८४। कृष्णस्य जन्मना वत्स त्रैलोक्यं पावितं भवेत् । नभस्येते विनिर्दिष्टा निर्मला सा तिथिर्बुधैः ८५। अग्निष्वात्ता बर्हिषद आज्यपाः सोमपास्तथा । पितॄन्पितामहान्प्रेतसंचारात्प्रेतसंचरा ८६। प्रेतास्तु पितरः प्रोक्तास्तेषां तस्यां तु संचरः । पुत्रपौत्रेस्तुदौहित्रैः स्वधामंत्रैस्तु पूजिताः ८७। श्राद्धदानमखैस्तृप्ता यांत्यतः प्रेतसंचरा । महालये तु प्रेतानां संचारो भुवि दृश्यते ८८। तेनैषा प्रेतसंचारा कीर्तिता शिखिवाहन । यमस्य क्रियते पूजा यतोऽस्या पावके नरैः ८९। तेनैषा याम्यका प्रोक्ता सत्यं सत्यं मयोदितम् । एतत्कार्तिकमाहात्म्यं ये शृण्वंति नरोत्तमाः ९०। कार्तिकस्नानजं पुण्यं तेषां भवति निश्चितम् ९१। कार्तिके च द्वितीयायां पूर्वाह्णे यममर्चयेत् । भानुजायां नरः स्नात्वा यमलोकं न पश्यति ९२। कार्तिके शुक्लपक्षे तु द्वितीयायां तु शौनक । यमो यमुनया पूर्वं भोजितः स्वगृहेऽचितः ९३। द्वितीयायां महोत्सर्गो नारकीयाश्च तर्पिताः । पापेभ्यो विप्रयुक्तास्ते मुक्ताः सर्वनिबंधनात् ९४। आशंसिताश्च संतुष्टाः स्थिताः सर्वे यदृच्छया । तेषां महोत्सवो वृत्तो यमराष्ट्रसुखावहः ९५। अतो यमद्वितीयेयं त्रिषुलोकेषु विश्रुता । तस्मान्निजगृहे विप्र न भोक्तव्यं ततो बुधैः ९६। स्नेहेन भगिनीहस्ताद्भोक्तव्यं पुष्टिवर्द्धनं । दानानि च प्रदेयानि भगिनीभ्यो विधानतः ९७। स्वर्णालंकारवस्त्राणि पूजासत्कारसंयुतम् । भोक्तव्यं सह जायाश्च भगिन्याहस्ततः परम् ९८। सर्वासु भगिनीहस्ताद्भोक्तव्यं बलवर्द्धनम् । ऊर्जे शुक्लद्वितीयायां पूजितस्तर्पितो यमः ९९। महिषासनमारूढो दंडमुद्गरभृत्प्रभुः । वेष्टितः किंकरैहृष्टैस्तस्मै याम्यात्मने नमः 6.122.१००। यैर्भगिन्यः सुवासिन्यो वस्त्रदानादि तोषिताः । न तेषां वत्सरं यावत्कलहो न रिपोर्भयम् १०१। धन्यं यशस्यमायुष्यं धर्मकामार्थसाधनम् । व्याख्यातं सकलं पुत्र सरहस्यं मयानघ १०२। यस्यां तिथौ यमुनया यमराजदेवः संभोजितः प्रतितिथौ स्वसृसौहृदेन । तस्मात्स्वसुः करतलादिह यो भुनक्ति प्राप्नोति वित्तशुभसंपदमुत्तमां सः १०३। इति श्रीपाद्मेमहापुराणे पंचपंचाशत्ससहस्रसंहितायामुत्तरखंडे कार्तिकमाहात्म्ये। द्वाविंशत्यधिकशततमोऽध्यायः १२२।

kārtikeya uvāca| dīpāvaliphalaṃ nātha viśeṣādbrūhi sāṃpratam | kimarthaṃ kriyate sā tu tasyāḥ kā devatā bhavet 1| kiṃ ca tatra bhaveddeyaṃ kiṃ na deyaṃ vada prabho | praharṣaḥ ko'tra nirdiṣṭaḥ krīḍā kātra prakīrtitā 2| sūta uvāca| iti skaṃdavacaḥ śrutvā bhagavānkāmaśoṣaṇaḥ | sādhūktvā kārtikaṃ viprāḥ prahasannidamabravīt 3| śrīśiva uvāca| kārtikasyāsite pakṣe trayodaśyāṃ tu pāvake | yamadīpaṃ bahirdadyādapamṛtyurvinaśyati 4| mṛtyunā pāśahastena kālena bhāryayā saha | trayodaśīdīpadānātsūryajaḥ prīyatāmiti 5| kārtike kṛṣṇapakṣe ca caturdaśyāṃ vidhūdaye | avaśyameva karttavyaṃ snānaṃ ca pāpabhīrubhiḥ 6| pūrvaviddhā caturdaśyā kārtikasya sitetare | pakṣe pratyūṣasamaye snānaṃ kuryādataṃdritaḥ 7| taile lakṣmīrjale gaṃgā dīpāvalyāṃ caturdaśīm | prāptaḥ snānaṃ hi yaḥ kuryādyamalokaṃ na paśyati 8| apāmārgastathā tuṃbī prapunnāṭaṃ ca vāhvalam | bhrāmayetsnānamadhye tu narakasya kṣayāya vai 9| sītāloṣṭasamāyukta sakaṃṭaka dalānvita | hara pāpamapāmārga bhrāmyamāṇaḥ punaḥ punaḥ 10| apāmārgaṃ prapunnāṭaṃ bhrāmayecchirasopari | tataśca tarpaṇaṃ kāryaṃ yamarājasya nāmabhiḥ 11| yamāya dharmarājāya mṛtyave cāṃtakāya ca | vaivastāya kālāya sarvabhūtakṣayāya ca 12| auduṃbarāya dadhnāya nīlāya parameṣṭhine | vṛkodarāya citrāya citraguptāya vai namaḥ 13| narakāya pradātavyo dīpaḥ saṃpūjya devatāḥ | tataḥ pradoṣasamaye dīpāndadyānmanoharān 14| brahmaviṣṇuśivādīnāṃ bhavaneṣu viśeṣataḥ | kūṭāgāreṣu caityeṣu sabhāsu ca nadīṣu ca 15| prākārodyānavāpīṣu pratolī niṣkuṭeṣu ca | maṃdurāsu viviktāsu hastiśālāsu caiva hi 16| evaṃ prabhātasamaye hyamāvāsyāṃ tu pāvakaṃ | snātvā devānpitṝnbhaktyā saṃpūjyātha praṇamya ca 17| kṛtvā tu pārvaṇaṃ śrāddhaṃ dadhikṣīraghṛtādibhiḥ | bhojyairnānāvidhairviprānbhojayitvā kṣamāpayet 18| tatoparāhṇasamaye poṣayennāgarānpriya | teṣāṃ goṣṭhīṃ ca mānaṃ ca kṛtvā saṃbhāṣaṇaṃ nṛpaḥ 19| vaktṛṇāṃ vatsaraṃ yāvatprītirutpadyate guha | aprabuddhe harau pūrvaṃ strībhirlakṣmīḥ prabodhayet 20| prabodhasamaye lakṣmīṃ bodhayitvā tu sustriyā | pumānvai vatsaraṃ yāvallakṣmīstaṃ naiva muṃcati 21| abhayaṃ prāpya viprebhyo viṣṇubhītā suradviṣaḥ | suptaṃ kṣīrodadhau jñātvā lakṣmīṃ padmāśritāṃ tathā 22| tvaṃ jyotiḥ śrī raviścaṃdro vidyutsauvarṇatārakaḥ | sarveṣāṃ jyotiṣāṃ jyotirdīpajyotiḥ sthitā tu yā 23| yā lakṣmīrdivase puṇye dīpāvalyāṃ ca bhūtale | gavāṃ goṣṭhe tu kārtikyāṃ sā lakṣmīrvaradā mama 24| śaṃkaraśca bhavānī ca krīḍayā dyūtamāsthitau | bhavānyābhyarcitā lakṣmīrdhenurūpeṇa saṃsthitā 25| gauryā jitvā purā śaṃbhurnagno dyūte visarjitaḥ | ato'yaṃ śaṃkaro duḥkhī gaurī nityaṃ sukhesthitā 26| prathamaṃ vijayo yasya tasya saṃvatsaraṃ sukham | evaṃ gate niśīthe tu jane nidrārdhalocane 27| tāvannagaranārībhistūrya ḍiṃḍimavādanaiḥ | niṣkāsyate prahṛṣṭābhiralakṣmīśca gṛhāṃgaṇāt 28| parājaye viruddhaṃ syātpratipadyudite ravau | prātargovarddhanaḥ pūjyo dyūtaṃ rātrau samācaret 29| bhūṣaṇīyāstathā gāvo varjyā vahanadohanāt | govarddhanadharādhāra gokulatrāṇakāraka 30| viṣṇubāhukṛtocchrāya gavāṃ koṭiprado bhava | yā lakṣmīrlokapālānāṃ dhenurūpeṇa saṃsthitā 31| ghṛtaṃ vahati yajñārthe mama pāpaṃ vyapohatu | agrataḥ saṃtu me gāvo gāvo me saṃtu pṛṣṭhataḥ | gāvo me hṛdaye saṃtu gavāṃ madhye vasāmyaham 32| itigovarddhanapūjā | sadbhāvenaiva saṃtoṣya devānsatpuruṣānnarān | itareṣāmannapānairvākyadānena paṃḍitān 33| vastraistāṃbūladīpaiśca puṣpakarpūrakuṃkumaiḥ | bhakṣyairuccāvacairbhojyairaṃtaḥpura nivāsinaḥ 34| grāmarṣabhaṃ ca dānaiśca sāmaṃtānnṛpatirdhanaiḥ | padātijanasaṃghāṃśca graiveyaiḥ kaṭakaiḥ śubhaiḥ 35| svānamātyāṃśca tānrājā toṣayetsvajanānpṛthak | yathārthaṃ toṣayitvā tu tato mallānnaṭāṃstathā 36| vṛṣabhāṃśca mahokṣāṃśca yuddhymānānparaiḥ saha | rājānyāṃścāpi yodhāṃśca padātīnsa samalaṃkṛtān 37| maṃcārūḍhaḥ svayaṃ paśyennaṭanartakacāraṇān | yodhayedvāsayeccaiva gomahiṣyādikaṃ ca yat 38| vatsānākarṣayedgobhiruktipratyukti vādanāt | tatoparāhṇasamaye pūrvasyāṃ diśi pāvake 39| mārgapāladyaṃ prabadhnīyāddurgastaṃbhe'tha pādape | kuśakāśamayīṃ divyāṃ laṃbakairbahubhirguha 40| vīkṣayitvā gajānaśvānmārgapālyāstale nayet | gāvairvṛṣāṃścamahiṣānmahiṣīrghaṃṭikotkaṭāḥ 41| kṛtahomairdvijeṃdraistu badhnīyānmārgapālikām | namaskāraṃ tataḥ kuryānmaṃtreṇānena suvrataḥ 42| mārgapāli namastubhyaṃ sarvalokasukhaprade | mārgapālītale skaṃda yāṃti gāvo mahāvṛṣāḥ 43| rājāno rājaputrāśca brāhmaṇāśca viśeṣataḥ | mārgapāladyaṃ samullaṃghya nirujaḥ sukhino hi te 44| kṛtvaitatsarvameveha rātrau daityapaterbaleḥ | pūjāṃ kuryāttataḥ sākṣādbhūmau maṃḍalake kṛte 45| balimālikhya daityeṃdraṃ varṇakaiḥ paṃcaraṃgakaiḥ | sarvābharaṇasaṃpūrṇaṃ viṃdhyāvalisamanvitam 46| kūṣmāṃḍamaya jaṃbhoru madhudānavasaṃvṛtam | saṃpūrṇaṃ hṛṣṭavadanaṃ kirīṭotkaṭakuṃḍalam 47| dvibhujaṃ daityarājānaṃ kārayitvā svake punaḥ | gṛhasya madhye śālāyāṃ viśālāyāṃ tato'rcayet 48| mātṛbhrātṛjanaiḥ sārddhaṃ saṃtuṣṭo baṃdhubhiḥ saha | kamalaiḥ kumudaiḥ puṣpaiḥ kalhārai raktakotpalaiḥ 49| gaṃdhapuṣpānnanaivedyaiḥ sakṣīrairguḍapāyasaiḥ | madyamāṃsasurālehya coṣya bhakṣyopahārakaiḥ 6.122.50| maṃtreṇānena rājeṃdra saḥ maṃtrī sapurohitaḥ | pūjāṃ kariṣyate yo vai saukhyaṃ syāttasya vatsaram 51| balirāja namastubhyaṃ virocanasuta prabho | bhaviṣyeṃdra surārāte pūjeyaṃ pratigṛhyatām 52| evaṃ pūjāvidhiṃ kṛtvā rātrau jāgaraṇaṃ tataḥ | kārayedvai kṣaṇaṃ rātrau naṭanartakagāyakaiḥ 53| lokaiścāpi gṛhasyāṃte saparyāṃ śuklataṃḍulaiḥ | saṃsthāpya balirājānaṃ phalaiḥ puṣpaiśca pūjayet 54| balimuddiśya vai tatra kāryaṃ sarvaṃ ca pāvake | yāni yānyakṣayānyāhu ṛṣayastatvadarśinaḥ 55| yadatra dīyate dānaṃ svalpaṃ vā yadi vā bahu | tadakṣayaṃ bhavetsarvaṃ viṣṇoḥ prītikaraṃ śubham 56| rātrau ye na kariṣyaṃti tava pūjāṃ balernarāḥ | teṣāmaśrotriyaṃ dharmaṃ sarvaṃ tvāmupatiṣṭhatu 57| viṣṇunā ca svayaṃ vatsa tuṣṭena balaye punaḥ | upakārakaraṃ dattamasurāṇāṃ mahotsavam 58| tadā prabhṛti senāne pravṛttā kaumudī sadā | sarvopadravavidrāvā sarvavighnavināśinī 59| lokaśokaharā kāmyā dhanapuṣṭisukhāvahā | kuśabdena mahī jñeyā muda harṣe tato dvayam 60| dhātutve nigamaiścaiva tenaiṣā kaumudī smṛtā | kaumodaṃ te janā yasmānnānābhāvaiḥ parasparam 61| hṛṣṭatuṣṭāḥ sukhāpannāstenaiṣā kaumudī smṛtā | kumudāni baleryasyāṃ dīyaṃte tena ṣaṇmukha 62| aghārthaṃ pārthivaiḥ putra tenaiṣā kaumudī smṛtā | ekamevamahorātraṃ varṣevarṣe ca kārtike 63| dattaṃ dānavarājasya ādarśamiva bhūtala | yaḥ karoti nṛpo rājye tasya vyādhibhayaṃ kutaḥ 64| subhikṣaṃ kṣemamārogyaṃ tasya saṃpadanuttamā | nīrujaśca janāḥ sarve sarvopadravavarjitāḥ 65| kaumudī kriyate tasmādbhāvaṃ kartuṃ mahītale | yo yādṛśena bhāvena tiṣṭhatyasyāṃ ca ṣaṇmukha 66| harṣaduḥkhādibhāvena tasya varṣaṃ prayāti hi | rudite rodate varṣaṃ hṛṣṭe varṣaṃ praharṣitam 67| bhukte bhoktā bhavedvarṣaṃ svasthe svasthaṃ bhaviṣyati | tasmātprahṛṣṭaiḥ karttavyā kaumudī ca śubhairnaraiḥ 68| vaiṣṇavī dānavī ceyaṃ tithiḥ proktā ca kārtike 69| dīpotsavaṃjanita sarvajanaprasādaṃ kurvaṃti ye śubhatayā balirājapūjām | dānopabhogasukhabuddhimatāṃ kulānāṃ harṣaṃ prayāti sakalaṃ prabhudaṃ ca varṣam 70| skaṃdaitāstithayo nūnaṃ dvitīyādyāśca viśrutāḥ | māsaiścaturbhiśca tataḥprāvṛṭkāle śubhāvahāḥ 71| prathamā śrāvaṇe māsi tathā bhādrapade parā | tṛtīyāśvayujemāsi caturthī kārtike bhavet 72| kaluṣā śrāvaṇe māsi tathā bhādrapademalā | āśvine pretasaṃcārā kārtike yāmyakāmatā 73| guha uvāca| kasmātsā kaluṣā proktā kasmātsā nirmalā matā | kasmātsā pretasaṃcārā kasmādyāmyā prakīrtitā 74| sūta uvāca| iti skaṃdavacaḥ śrutvā bhagavānbhūtabhāvanaḥ | uvāca vacanaṃ ślakṣṇaṃ prahasanvṛṣabhadhvajaḥ 75| maheśa uvāca| purā vṛtravadhe vṛtte prāpte rājye puraṃdare | brahmahatyāpanodārthamaśvamedhaḥ pravartitaḥ 76| krodhādiṃdreṇa vajreṇa brahmahatyā niṣūditā | ṣaḍvidhā sā kṣitau kṣiptā vṛkṣatoyamahītale 77| nāryāṃ bhrūṇahaṇivahnau saṃvibhajya yathākramam | tatpāpaśravaṇātpūrvaṃ dvitīyāyā dinena ca 78| nārīvṛkṣanadībhūmivahnibhrūṇahanastathā | kaluṣībhavanaṃ jāto hyatorthaṃ kaluṣā smṛtā 79| madhukaiṭabhayo rakte purā magnānu medinī | aṣṭāṃgulā pavitrā sā nārīṇāṃ tu rajomalam 80| nadyaḥ prāvṛṇmalā sarvā vahnirūrdhvaṃ maṣīmalaḥ | niryāsamalinā vṛkṣāḥ saṃgādbhrūṇahano malāḥ 81| kaluṣāni caraṃtyasyāṃ tenaiṣā kaluṣā matā | devarṣipitṛdharmāṇāṃ niṃdakā nāstikāḥ śaṭhāḥ 82| teṣāṃ sā vāṅmalātpūtā dvitīyā tena nirmalā | anadhyāyeṣu śāstrāṇi pāṭhayaṃti paṭhaṃti ca 83| sāṃkhyakāstārkikāḥ śrautāsteṣāṃ śabdāpaśabdajāt | malātpūtā dvitīyāyāṃ tatorthe nirmalā ca sā 84| kṛṣṇasya janmanā vatsa trailokyaṃ pāvitaṃ bhavet | nabhasyete vinirdiṣṭā nirmalā sā tithirbudhaiḥ 85| agniṣvāttā barhiṣada ājyapāḥ somapāstathā | pitṝnpitāmahānpretasaṃcārātpretasaṃcarā 86| pretāstu pitaraḥ proktāsteṣāṃ tasyāṃ tu saṃcaraḥ | putrapautrestudauhitraiḥ svadhāmaṃtraistu pūjitāḥ 87| śrāddhadānamakhaistṛptā yāṃtyataḥ pretasaṃcarā | mahālaye tu pretānāṃ saṃcāro bhuvi dṛśyate 88| tenaiṣā pretasaṃcārā kīrtitā śikhivāhana | yamasya kriyate pūjā yato'syā pāvake naraiḥ 89| tenaiṣā yāmyakā proktā satyaṃ satyaṃ mayoditam | etatkārtikamāhātmyaṃ ye śṛṇvaṃti narottamāḥ 90| kārtikasnānajaṃ puṇyaṃ teṣāṃ bhavati niścitam 91| kārtike ca dvitīyāyāṃ pūrvāhṇe yamamarcayet | bhānujāyāṃ naraḥ snātvā yamalokaṃ na paśyati 92| kārtike śuklapakṣe tu dvitīyāyāṃ tu śaunaka | yamo yamunayā pūrvaṃ bhojitaḥ svagṛhe'citaḥ 93| dvitīyāyāṃ mahotsargo nārakīyāśca tarpitāḥ | pāpebhyo viprayuktāste muktāḥ sarvanibaṃdhanāt 94| āśaṃsitāśca saṃtuṣṭāḥ sthitāḥ sarve yadṛcchayā | teṣāṃ mahotsavo vṛtto yamarāṣṭrasukhāvahaḥ 95| ato yamadvitīyeyaṃ triṣulokeṣu viśrutā | tasmānnijagṛhe vipra na bhoktavyaṃ tato budhaiḥ 96| snehena bhaginīhastādbhoktavyaṃ puṣṭivarddhanaṃ | dānāni ca pradeyāni bhaginībhyo vidhānataḥ 97| svarṇālaṃkāravastrāṇi pūjāsatkārasaṃyutam | bhoktavyaṃ saha jāyāśca bhaginyāhastataḥ param 98| sarvāsu bhaginīhastādbhoktavyaṃ balavarddhanam | ūrje śukladvitīyāyāṃ pūjitastarpito yamaḥ 99| mahiṣāsanamārūḍho daṃḍamudgarabhṛtprabhuḥ | veṣṭitaḥ kiṃkaraihṛṣṭaistasmai yāmyātmane namaḥ 6.122.100| yairbhaginyaḥ suvāsinyo vastradānādi toṣitāḥ | na teṣāṃ vatsaraṃ yāvatkalaho na riporbhayam 101| dhanyaṃ yaśasyamāyuṣyaṃ dharmakāmārthasādhanam | vyākhyātaṃ sakalaṃ putra sarahasyaṃ mayānagha 102| yasyāṃ tithau yamunayā yamarājadevaḥ saṃbhojitaḥ pratitithau svasṛsauhṛdena | tasmātsvasuḥ karatalādiha yo bhunakti prāpnoti vittaśubhasaṃpadamuttamāṃ saḥ 103| iti śrīpādmemahāpurāṇe paṃcapaṃcāśatsasahasrasaṃhitāyāmuttarakhaṃḍe kārtikamāhātmye| dvāviṃśatyadhikaśatatamo'dhyāyaḥ 122|

English translation

Kārtikeya said :

1-2. O lord, now tell me in particular the fruit of Dīpāvalī . Why is it celebrated? What would be its deity? O lord, tell me what should be and should not be given during the festival. What (kind of) exultation is indicated during it? What sport is mentioned?

Sūta said :

3. Hearing these words of Kārtikeya , the lord who had burnt up Cupid, said, ‘Well’ and laughed and said these words, O Brāhmaṇas .

Śrī Śiva said :

4-20. O Kārtikeya, on the thirteenth day of the dark half of Kārtika , a man should offer a light to Yama outside (his house). Thereby untimely death is avoided. “May the Sun’s son, with Death having a noose in his hand and with his wife, be pleased due to this offering of the light” Those who are scared of sins, should necessarily bathe at moon-rise on the fourteenth day of the dark half of Kārtika. He, being careful, should bathe early in the morning on the fourteenth day pierced (i.e. mixed) with the previous day of the dark half of Kārtika. Lakṣmī (resides) in oil and Gaṅgā in water. He who would bathe in the morning on Caturdaśī in Dīpāvalī does not see Yama’s world. To destroy (i.e. to avoid) hell, he should whirl (round himself) apāmārga , tumbī , prapunnāṭa , vāhvala (twigs) while bathing. “O Apāmārga, being with a clod of furrowed land and with thorn and leaf, remove my sin, when repeatedly whirled.” He should whirl over his head apāmārga and prapunnāṭa. Then with (i.e. by reciting) Yama’s names, he should offer libations of water. “Salutation to Yama, Dharmarāja , Mṛtyu , Antaka , Vaivasvata , Kāla and Sarvabhūtakṣaya (Destroyer of all beings), Audumbara , Dadhna, Nīla , Parameṣṭhin, Vṛkodara , Citra , Citragupta .” Having worshipped the deities, he (i.e. the king) should offer a light to Naraka . Then at the break of night he should offer pleasing lights at the temples of Brahmā , Viṣṇu , Śiva etc., and especially at apartments on the tops of the houses, sanctuaries, assembly halls, rivers. ramparts, gardens, wells, streets, pleasure-groves near houses, stables and abodes of elephants also. O Kārtikeya, having, like this, bathed in the morning on the new-moon day, and having devoutly worshipped and saluted deities and dead ancestors, and having offered the pārvaṇa śrāddha with curd, ghee , milk etc., he should feed brāhmaṇas with various kinds of food, and apologise to them. Then, O dear one, in the afternoon the king should gratify the citizens. Having chitchatted with them, honoured them he should converse with them. O Kārtikeya, for one year love is generated among those who talk. Before Viṣṇu has got up, he should awaken Lakṣmī through the women.

21-32. When a man has awakened Lakṣmī at the time of her getting up through a good woman, for one year Lakṣmī does not leave him. The haters of gods (i.e. the demons) scared of Viṣṇu obtained fearlessness from the brāhmaṇas, after knowing (that Viṣṇu) was asleep in the Milky Ocean, and Lakṣmī had resorted to the lotus. “You are the lustre, Śrī Ravi (i.e. the Sun), the Moon, the Lightning, the Golden Star; the lustre occurring in the lustre of the lamp is the lustre of all the lustres. That Lakṣmī that lives on the earth, in the cowpen on the auspicious day of Dīpāvalī in Kārtika, may grant me a boon.” Śiva and Bhavānī took to playing with dice as a sport. Lakṣmī, propitiated by Bhavānī remained in the form of a cow. Formerly Pārvatī vanquished Śiva in the game of dice, and sent him away naked. So this Śiva is unhappy. Gaurī always remains happy. He who gets victory first (passes) the year happily. When the night passes like this, and people have their eyes half-closed, Alakṣmī is driven out of the courtyard of the house by the joyful city-women by means of sounding the musical instruments and drums. In the case of a defeat (in the game of dice) opposite will be the case. On the first day, when the sun has risen, Govardhana should be worshipped in the morning and one should play the game of dice at night. Then cows should be decorated; and they should not be used to carry (loads etc.) or should not be milked. “O Govardhana, O support of the earth, O protector of Gokula , O you who were lifted by the hand of Viṣṇu, give (us) crores of cows. That Lakṣmī who remains in the form of the cow of the regents of the quarter, and that carries ghee for the sacrifice, may remove my sin. May cows stand before me. May cows be behind me. May cows be in my heart. I live among cows.” Thus worship of Govardhana (should be done).

33-42. Having pleased with sincere devotion deities and good men, he should please others by giving food and (should please) the learned men by offering (i.e. speaking gentle) words. (He should please) the inmates of the harem by (giving them) garments, tāmbūlas , lights, flowers, camphor, saffron, food and eatables of superior and inferior quality. The king should please the chief of the village with gifts and vassals with wealth, and the hosts of foot soldiers good neck-ornaments and bracelets. The king should also please his ministers and his own people separately. Then having properly gratified wrestlers and actors, so also the bulls and large oxen fighting with one another and other soldiers and foot soldiers who are well-adorned being seated on a raised seat, he should see the actors, dancers and bards, and should cause to fight and roar the cows and buffaloes etc. which (he possesses). By means of sounding words (of calls) and responses he makes the cows attract their calves. Then, O Kārtikeya, he should put up a divine arch over the path in the eastern direction in the afternoon, tied to a pillar of the fort or a tree; (it should be made) of kuśa (grass) and should have many hanging strings of flowers. Observing many horses and elephants, he should take them and bulls with cows, so also he-buffaloes and she-buffaloes furious with bells to the base of the arch. Through the best brāhmaṇas who have offered a sacrifice, he should put up the arch. Then, he, of a good vow, should make obeisance by (reciting) this hymn:

43-57. “O mārgapāli, salutation to you who give happiness to all the world.” O Kārtikeya, at the base of the mārgapāli cows and great bulls go. Kings, princes and especially brāhmaṇas on crossing the mārgapāli, become free from disease and happy. Having done all this, at night he should actually worship Bali , the lord of demons, in a circle made on the ground. Having drawn, with five colours, (the picture of) Bali, the lord of demons, complete with all ornaments, accompanied by Vindhyāvali , surrounded by the demons Kūṣmāṇḍa , Maya , Jambhāru, Madhu , and with his entire face delighted, and with a crown and bright earrings, and again (drawing the picture of) the lord of demons with two arms in a small or big chamber in his own house, he should then worship it. The lord of kings, who, being pleased and with his ministers and priests, and with his mother, brothers, and kinsmen, worships (the demon-lord) with lotuses, red lotuses, flowers, white lotuses and blue lotuses, with sandal, flowers, offerings of eatables with milk, jaggery and sweetened milk, with liquor, flesh, wine, things eaten by licking or by sucking, (other) eatables and offerings, and by (reciting) this hymn, gets happiness during that year: “O king Bali, O lord, O son of Virocana , salutation to you. O future Indra , O enemy of gods, accept this worship.” Having thus offered the worship and keeping awake at night, he should make (others) keep awake at night with actors, dancers, singers, and make people place (the image of) king Bali with white rice inside the house on a couch, and should worship him with fruits and flowers. O Kārtikeya, everything there should be done with reference to Bali. The sages, the seers of truth say that all those (objects) that are inexhaustible (come to him). Whatever small or big gift is made here, all that would be inexhaustible, auspicious, and would please Viṣṇu. May all the untractable practices of those men who do not worship you, Bali, at night, come to you.

58-69. O child, Viṣṇu himself, being pleased, has granted this great festival to Bali who had obliged the demons. O Kārtikeya, since then (this festival of) Kaumudī has commenced (for) ever. It melts all troubles and destroys all difficulties. It removes the grief of people, it fulfils desires, and brings about wealth, nourishment and happiness. The word ‘ku’ stands for the earth, the word ‘ muda ’ stands for joy. Due to the root (meaning) of the two (words coming together) the festival is said to be (i.e. called) Kaumudī, since the people mutually rejoice (during it) on the earth. They are glad and pleased, are happy, so it is called Kaumudī. O son, since during it red lotuses are offered to Bali by kings for (removing) their sins, therefore it is called Kaumudī. To the king who every year gives the earth, (clean) like a mirror, for a day and night to the king of demons, how can there be fear from diseases? He has plenty of corn, happiness, health, excellent wealth. All people are free from diseases and free from all calamities. So, to spread devotion on the earth, the Kaumudī (festival) is celebrated. O Kārtikeya, he who lives with a (particular) feeling during it (i.e. the festival) passes the year with that feeling of joy, sorrow etc. If he weaps, the year makes him weep; if he is delighted, the year is delightful. If he enjoys (the festival) he enjoys the year; if he is happy, the year will be happy. Therefore, good men should joyfully celebrate Kaumudī. This day in Kārtika is said to be sacred to Viṣṇu and demons.

70-73. Of the families of the intelligent ones, having happiness due to (giving) gifts and enjoyments, who celebrate the light festival pleasing all, and who worship Bali, the entire year giving the lord(?), passes happily. O Skanda , these dates beginning with the second are well known. For four months and then in the rainy season they cause well-being. The first is in the month of Śrāvaṇa ; the second is in the month of Bhādrapada ; the third is in Āśvina ; the fourth would be (i.e. fall) in Kārtika. Kaluṣā falls in the month of Śrāvaṇa, Amalā in Bhādrapada, Pretasaṃcārā in Āśvina, and Yāmyakāmyatā in Kārtika.

Kārtikeya said :

74. Why is the one (in Śrāvaṇa) called Kaluṣā? Why is the one (in Bhādrapada) said to be Nirmalā? Why is the one (in Āśvina called Pretasaṃcārā? And why is the fourth called Yāmyā ?

Sūta said :

75. Hearing these words of Kārtikeya, the Bull-bannered lord, the cause of the beings, laughed, and spoke (these) gentle words.

Maheśa said :

76-88. Formerly when Vṛtra was killed and Indra obtained the kingdom, a horse sacrifice was commenced to remove the sin of the brāhmaṇa ’s murder. Indra angrily killed the brāhmaṇa (Vṛtra) with his thunderbolt. The (sin of the) killing was thrown down on the earth in six ways: in a tree, in water, on the land, in a woman, in one who causes abortion, and in fire after dividing it in due order. Due to hearing about that sin, with the day previous to the second, a woman, a tree, a river, the land, fire, and one who procures an abortion are polluted. For this reason it is called Kaluṣā. Formerly the earth merged into the blood of Madhu and Kaiṭabha . Therefore (to the measure of) eight fingers she is impure. The menstrual flow of women is impure. All the rivers in the rainy season are impure. Fire (going) up is impure due to soot. Trees are impure due to exudation. Those that cause an abortion are impure due to contact. Filth moves on this day. Therefore, she is said to be Kaluṣā. There are the wicked atheists who censure the good practices of gods and sages. The second one is pure from the filth of their words. Therefore, it is Nirmalā. The Sāṃkhyas , Tārkikas (i.e. logicians) teach and study the sacred texts on days forbidden for study. On the second (i.e. Amalā) day the Śruti -followers are purified from the filth of their words and bad words. Therefore it (is called) Nirmalā. O child, the three worlds would be purified due to the birth of Kṛṣṇa in Śrāvaṇa. The wise ones have indicated it as Nirmalā. The Pretasaṃcārā is (so called) because of movements of the dead ancestors, grandsires like the Agniṣvāttas , the Barhiṣads , the Ājyapas , and the Somapas also. The dead ancestors are called departed spirits. They move on that (day). They are worshipped with Svadhā hymns by their sons, and the sons of their sons and daughters. They, moving departed spirits, leave after being gratified by means of śrāddhas , gifts and sacrifices. The spirits are seen to move on the earth on the Mahālaya .

89-103. Therefore, O Kārtikeya, it is called Pretasaṃcārā, Since, O Kārtikeya, on this day worship is offered to Yama by men, therefore, it is called Yāmyakā. I have told the truth and the truth (only). Those best men who listen to the importance of Kārtika, certainly get the religious merit due to the (daily) bath in Kārtika. A man, having bathed on the Bhānujā on the second day of Kārtika, should worship Yama in the morning. (Thereby) he does not see Yama. O Śaunka, formerly, on the second day of the bright half of Kārtika, Yama was fed and honoured by Yamunā in her house. On the second day a great gift (is given). Denizens of hell are gratified. They, separated (i.e. freed) from sins, are free from all bondage. They all, being praised, remain pleased as they like. This great festival, giving pleasure to Yama’s region, takes place for them. Therefore, this Yamadvitīyā is well known in the three worlds, and so the wise should not eat at home (on this day). They should affectionately take a nourishing meal at their sister’s hand; gifts should duly be given to sisters. Then along with the gift of golden ornaments and garments and honouring (their sister) they should eat from the hand of their sister of whole blood. The meal from the sister’s hand should be taken on all (these days). It is nourishing. Yama is gratified on the second day of bright half of Kārtika. Yama is mounted upon the seat (i.e. back) of a he-buffalo. The lord holds a staff and a mallet. He is surrounded by his jubilant servants. Obeisance to him of the nature of Yāmyā. For those who have pleased their sisters whose husbands are alive, with gifts of garments etc. there is no quarrel (with anyone), nor any fear from their enemy during the year. O sinless one, O my son, I have told you the entire account along with its secret. It is blessed, gives success, increases the (span of) life, and is the means of righteous acts and enjoyments. Since on this day god Yamarāja was well-fed by Yamunā with a sister’s affection (for her brother), therefore he who, on this day, eats from the hand of his sister, gets wealth and excellent riches.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14218, revision 333881 (2022-03-19T00:44:30Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365701.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.