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Uttara-khaṇḍa · Chapter 125

Chapter 125

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Uttara-khaṇḍa · Chapter 125

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ऋषय ऊचुः। सूतसूत महाभाग त्वया लोकहितैषिणा । कथितं कार्तिकाख्यानं भुक्तिमुक्तिप्रदायकम् १। अधुना माघमाहात्म्यं वद नो लोमहर्षणे । श्रुतेन येन लोकानां संशयः क्षीयते महान् २। पुरा केन महाभाग लोकेऽस्मिन्संप्रकाशितम् । माघस्नानस्य माहात्म्यं सेतिहासं तदादिश ३। सूत उवाच। साधुसाधु मुनिश्रेष्ठा यूयं कृष्णपरायणः । यत्पृच्छथ मुदायुक्ता भक्त्या कृष्णकथा मुहुः ४। कथयिष्यामि माघस्य माहात्म्यं पुण्यवर्धनम् । पापघ्नं शृण्वतां पुंसां स्नातानां चारुणोदये ५। एकदापार्वती विप्राः शंकरं लोकशंकरम् । पप्रच्छ विनयोपेता स्पृष्ट्वा तच्चरणांबुजम् ६। पार्वत्युवाच। देवदेव महादेव भक्तानामभयप्रद । प्रसीद नाथ विश्वेश यत्पृच्छे तद्वदाधुना ७। श्रुता नानाविधा धर्मास्त्वत्तः पूर्वं मया विभो । अधुना श्रोतुमिच्छामि माहात्म्यं माघजं वद ८। तत्तु केन पुरा चीर्णं को विधिः का च देवता । तत्सर्वं विस्तराद्ब्रूहि यतस्त्वं भक्तवत्सलः ९। महेश उवाच। अध्वराऽवभृथस्नात ऋषिभिः कृतमंगलः । पूजितो नागरैः सर्वैः स्वपुरान्निर्गतो बहिः १०। दिलीपो भूभृतां श्रेष्ठो मृगयारसिको नृपः । कौतूहलसमाविष्ट आखेटव्यूहसंवृतः ११। उपानद्रूढपादस्तु नीलोष्णीष उरच्छदी । बद्धगोधांगुलित्राणो धनुष्पाणिः सरीसृपः १२। बद्धक्षुद्रासिधानुष्कैस्तथाभूतैश्च पत्तिभिः । गांधारेषु सुरम्येषु वनेषु विपुलेषु च १३। उल्लंघितमहास्रोता युवा पंचास्यविक्रमः । मुदा क्रीडति तैः सार्द्धं कुंजेषु मृगयन्मृगान् १४। हन्यतां हन्यतामेष मृगो वैष पलायते । इति जल्पन्स्वभृत्येषु स्वयमुत्पत्त्य हंति च १५। इतस्ततः पुनर्याति क्वचित्पश्यन्वनस्थलीम् । विटपोड्डीनसंत्रस्त लीन केकिकुलाकुलाम् १६। हरिणीगणवित्रस्तां धावच्छावकदिङ्मुखाम् । क्वचित्फेरवफेत्कारतारारावविभीषणाम् १७। खड्गयूथैः क्वचिल्लक्ष्मीं दधानामिव दंतिनाम् । क्वचित्कोटरसंदष्टोलूकनादविनादिनीम् १८। मृगारिपदमुद्राभिर्मुद्रितां च क्वचित्क्वचित् । शार्दूलनखनिर्भिन्न रोहिद्रक्तारुणां क्वचित् १९। पीवरस्तनभारार्त सुस्निग्धमहिषीगणैः । अवरोधाजिरक्षोणीं सूचयंती मनः क्वचित् २०। क्वचिद्वृक्षघनच्छन्नां वन्यपुष्पसुगंधिनीम् । क्वचिल्लतागृहद्वारां भृंगशब्दसुशोभनाम् २१। अर्धनिःसृतनिर्मोक नागभीमबृहद्विलाम् । बिलेषु लीनाजगरैर्भीमां निर्मोकसर्पिणीम् २२। क्वचिद्दावानलज्वालां शिलाज्योतिः सुशोभनाम् । फूत्कारशब्दसंपूर्णां मृगव्याघ्रसमाकुलाम् २३। प्रविमुंचञ्छुनां यूथं शशकेषु क्वचित्क्वचित् । पल्वलेषु च विश्रम्य पुनर्याति वनान्तरम् २४। एवं व्रजति राजेन्द्रे व्याधवर्गे च वल्गति । कुर्वन्कोलाहलं तत्र सारंगो निर्गतो वनात् २५। स्फालवेगक्रमाक्रांत दुर्गमार्गमहीतलः । कदाचिद्गगनारूढः कदाचिद्भूमिगोचरः २६। वक्रस्रोतोऽतिगंभीरं कण्टकद्रुमसंकुलम् । प्रविष्टो विषमारण्यं राजाऽसौ तत्पदानुगः २७। दूराद्दूरतरं गत्वा देशाद्देशं च निर्जनम् । मृगादर्शनसंरम्भ संशुष्कगलकन्धरः २८। ताम्रतालुमुखः स्विन्नः श्रांतपत्तिः स्खलद्ध्वनिः । अतीत्य दीर्घमार्गान्स तृषार्तो मध्यगे रवौ २९। ददर्शाग्रे तु कासारं स्पर्धयंतमपांपतिम् । घनपादपतीरस्थं सुतीर्थं विमलं शुभम् ३०। विशालं विकचांभोजं मधुमत्तमधुव्रतम् । पद्मिनीपत्रपालाशच्छन्नं मरकतैरिव ३१। स्वच्छंदमुच्छलन्मत्स्यं स्वच्छं साधुमनो यथा । चलज्जलचरैर्मिश्रं वीचिराजिविराजितम् ३२। अंतर्ग्राहगणक्रूरं खलानामिव मानसम् । क्वचिच्छैवालदुर्गम्यं कृपणस्यैव मंदिरम् । नानाविहङ्गसर्वार्तिं शमयंतं दिवानिशम् ३३। दातारमिव सर्वस्वैरापन्नार्तिप्रणाशनम् । तर्पयंतं निजांभोभिः श्वापदान्स्वपितॄनिव ३४। हरंतं सर्वसंतापं हिमांशुरिव चाह्निकम् । तं दृष्ट्वाभूद्गतग्लानिश्चातको जलदं यथा ३५। तत्र पीतजलो राजा कृतमाध्याह्निकक्रियः । भुक्त्वा खेटकमांसानि सहायैः सहितो नृपः ३६। उवास सरसस्तीरे सुरम्यां कथयन्कथाम् । ततः शरासने बाणं कृत्वा रात्रौ स्थितस्तरौ ३७। व्याधाः संधानमास्थाय रुरुधुः ककुभां पथः । एवं स्थितेषु वीरेषु वने विस्तार्य वागुराम् ३८। निशार्धे निर्गतं यूथं सूकराणां तटे तटे । चरित्वा सरसीकंदान्पपात व्याधसंकुले ३९। राज्ञा विद्धाश्च ते क्रोडा व्याधैश्च बहवो हताः । क्षणेनैव वराहास्ते विद्धाः पेतुर्महीतले ४०। तान्दृष्ट्वा तुमुलं नादं व्याधाश्चक्रुः सुदर्पिताः । धावंतः प्रमुदायुक्ता मिलिता यत्र भूपतिः ४१। तानादाय भटैर्भूयो निःसृतः सरसीतटात् । स्वपुरं गंतुकामोऽसौ दृष्टवान्पथि तापसम् ४२। ब्राह्मणं वृद्धहारीतं शंखचक्रसुशोभितम् । नियमैर्दुष्करैरुग्रैः परिक्षीणकलेवरम् ४३। अस्थिशेषं महद्दांतं विस्फुरत्कर्कशत्वचम् । दधानं हारिणं चर्म वसानं मृदुवल्कलम् ४४। कुर्वाणं नैगमं जाप्यं नखलोमजटाधरम् । तं वनाश्रमिणं दृष्ट्वा मार्गं दत्त्वा ससंभ्रमः ४५। प्रणम्य शिरसा राजा कृतपद्मांजलिस्थितः । अथ चैनमलंकारैर्द्विजो निश्चित्य भूमिपम् ४६। उवाच श्रेयसे हेतोः परोपकृतिवांच्छया । किमर्थं गम्यते राजन्काले पुण्यतमे शुभे ४७। माघमासे विहायैव प्रातःस्नानं सरोवरे । प्रत्युवाच ततो राजा नाहं जाने द्विजोत्तम ४८। माघस्नानफलं कीदृक्तन्मे कथय विस्तरात् । इति भूपवचः श्रुत्वा प्राह वैखानसो मुनिः ४९। भगवान्द्युमणिः शीघ्रमभ्युदेति तमोपहा । स्नानकालोऽयमस्माकं न कथाऽवसरो नृप 6.125.५०। स्नात्वा गच्छ वसिष्ठं तं पृच्छस्व स्वकुलप्रभुम् । इत्युक्त्वा तापसो मौनी प्रातःस्नानाय निर्गतः ५१। प्रत्यावृत्य दिलीपोऽपि तत्र स्नात्वा यथाविधि । पुनः स्वनगरीं वीरो गतोऽसौ हर्षपूरितः ५२। अन्तःपुरे निवेद्याथ वानप्रस्थकथां पुनः । श्वेताश्वरथमारुह्य सुश्वेतच्छत्रचामरः ५३। सालंकारः सुवासाश्च संवृत्तो मंत्रिभिः सह । जयशब्दान्पुनः शृण्वन्स्तुतो मागधबंदिभिः ५४। वसिष्ठस्याश्रमं यात ऋषिवाक्यमनुस्मरन् । तत्रैव नत्वा ब्रह्मर्षिं विनयाचारपूर्वकम् ५५। दत्तासनो गृहीतार्घ्य आशीर्भिः समलंकृतः । सानंदं मुनिना पृष्टः कुशलं भूपतिर्यदा ५६। तदाब्रवीद्वचो राजा हर्षयन्मुनिमानसम् । सोऽपि वैखानसेनोक्तं पप्रच्छ मधुराकृतिः ५७। दिलीप उवाच। भगवंस्त्वत्प्रसादेन श्रुता विस्तरतो मया । आचारो दंडनीतिश्च राजधर्माश्च ये परे ५८। चतुर्णामपि वर्णानामाश्रमाणां च याः क्रियाः । दानानि तद्विधानानि यज्ञाश्च विधयस्तथा ५९। व्रतानि तत्प्रदिष्टानि विष्णोराराधनं तथा । अधुना श्रोतुमिच्छामि माघस्नाने च यत्फलम् । विधेयं यद्विधानेन तन्मे ब्रह्मन्मुने वद ६०। वसिष्ठ उवाच। सम्यगुक्तं परं श्रेयो लोकत्रयहितावहम् । निर्मलीकरणं तेन मुनिना वनवासिना ६१। कटाक्षैः कामिनीनां ते प्रत्यासन्नमखंडिताः । कामयंते मृगार्के ते स्रोतसि स्नातुमेव च ६२। विना वह्निं विना यज्ञमिष्टापूर्तं विना प्रिये । वांच्छंति सद्गतिं स्नातुं प्रातर्माघे बहिर्जले ६३। गोभूहिरण्यमाणिक्य स्वर्ण धेन्वादिकानि ये । अदत्त्वेच्छंति चैकार्णे माघं स्नाता नराधिप ६४। त्रिःसप्ताहव्रतैः कृच्छ्रैः पराकैश्च निजां तनुम् । अशोष्येच्छंति ये स्वर्गं तपसि स्नांतु ते सदा ६५। हरेः पूजा च वैशाखे तपः पूजा च कार्तिके । तपोहोमस्तथा दानं त्रयं माघे विशिष्यते ६६। सानुबंधोऽतिपर्यासो धराधीशो भवेद्ध्रुवम् । कैवल्योत्पादका बुद्धि यया वा न भवेत्पुनः ६७। पदध्र्या वरिवस्या सा विहिता दिव्यलोचनैः । तदनन्नं तपो दानं माघेमासि नृपोत्तम ६८। सकामो वा प्रजा ये वा हरये तद्विनापि वा । कायशुद्धिव्रती भूत्वा चतुर्द्धास्नानजं फलम् ६९। निरन्ना अदितिः सस्नौ माघे द्वादशवत्सरे । पुत्रांश्च द्वादशादित्यान्लभे त्रैलोक्यदीपकान् ७०। सुभगा रोहिणी माघा दानशीलात्वरुंधती । शची च रूपसंपन्ना प्रासादे सप्तभूमिके ७१। विमलीकृतशोभाढ्यो नर्तकी ललिताजिरे । द्वीपवर्णसमुच्छिन्ने रूपवत्स्त्रीजनाकुले ७२। गीतवादित्रनिर्घोषे मंगलाचारशोभिते । वेदध्वनिपवित्रे च विद्वद्विप्रैरलंकृते ७३। सुरार्चनरते रम्ये सदातिथिनिषेविते । मुदितांस्ते वसंतीह यैः स्नानं मकरे रवौ ७४। यैर्दत्तं बहु माघे च मुरारिश्चार्चितः स्तुतः । इष्टवस्तुपरित्यागान्नियमस्य तु पालनात् ७५। धर्मसूतिः सदा माघः पापमूलं निकृंतति । काममूलः फलद्वारा निष्कामो ज्ञानदः सदा ७६। ये लोका ज्ञानशीलानां ये लोका विपिनौकसाम् । ये लोका विष्णुभक्तानां ते माघस्नायिनां सदा ७७। देवलोकान्निवर्तंते पुण्यैरन्यैः परंतप । कदाचिन्न निवर्तंते माघस्नानरता नराः ७८। माघे स्नात्वा तु यो धेनुं दद्यान्मर्त्यः पयस्विनीम् । तस्या यावंति रोमाणि सर्वांगे च नृपोत्तम ७९। तावद्वर्षसहस्राणि स्वर्गलोके महीयते । माघस्नानं प्रकुर्वाणो यो दद्यात्सगुडांस्तिलान् ८०। पातकं तस्य प्रक्षाल्य निर्मलो भाति वै नरः । सर्वेषां धान्यराशीनां तिलाः पापप्रणाशनाः ८१। तस्मान्माघे प्रयत्नेन तिला देया नृपोत्तम । माघस्नानं प्रकुर्वाणो दद्याद्ब्राह्मणभोजनम् ८२। पितॄन्संतर्प्य शुद्धात्मा याति विष्णोः परंपदम् । तस्मात्सर्वप्रयत्नेन माघो दानेन नीयते ८३। अदानं न क्षिपेन्माघं सर्वदा नृपसत्तम । वित्तानुसारं ज्ञात्वा वै माघे दानं सदा ददेत् ८४। माघस्नानं तु यः कुर्यादुपानहकमंडलून् । ददाति ब्राह्मणेभ्यश्च स स्वर्गे तिष्ठति ध्रुवम् ८५। माघस्नानमयं राजन्कुर्वाणस्तप उत्तमम् । दानं विना क्षिपेन्नैव दानात्स्वर्गमवाप्यते ८६। दानेन प्राप्यते स्वर्गो दानेन प्राप्यते सुखम् । दानेन हीयते पापं महापातकजं नृप ८७। अदानं न तपो भाति ह्यसूर्यं गगनं यथा । असंततिकुलं यद्वादाचारेण विना गृहम् ८८। नातः परतरं किंचित्पवित्रं पापनाशनम् । विद्याधराय संगीतं भृगुणा मणिपर्वते ८९। राजोवाच। ब्रह्मन्कदा भृगुर्विप्रो निजगाद महीधरे । तस्मै धर्मोपदेशं च कथ्यतां मे कुतूहलात् ९०। वसिष्ठ उवाच। द्वादशाब्दं पुरा राजन्न ववर्ष बलाहकः । तेनोद्विग्नाः प्रजाः क्षीणा गताः सर्वा दिशो दश ९१। खिलीभूते तदा मध्ये हिमवद्विंध्ययोर्नृप । स्वाहास्वधावषट्कारवेदाध्ययनवर्जिते ९२। सोपप्लवे तदा लोके लुप्तधर्मे च निष्प्रभे । फलमूलान्नपानीय शून्ये वै भूमिमंडले ९३। विंध्यपादतरुच्छन्न रम्यरेवातटाश्रमात् । सहशिष्यैश्च निर्गम्य हिमाद्रिं स गतो भृगुः ९४। तत्र तिष्ठति कैलासगिरेः पश्चिमतो गिरिः । मणिकूट इति ख्यातो हेमरत्नशिलोच्चयः ९५। अधोऽधस्फटिकश्वेतो मध्ये नीलशिलो गिरिः । भूतिभिः सर्वतः शुक्लो नीलकंठ इवाबभौ ९६। सर्वत्रासौ नीलशिलो हेमरेखांतरांतरः । स्फुरद्विद्युल्लतः कृष्णो जीमूतइव राजते ९७। मूर्ध्नि नीलशिलः शैल अधः कांचनमेखलः । नारायण इवाभाति परिवीत इवांबरः ९८। अमेखला सुनीलाभो मध्ये मध्ये सितोपलः । सतारकमिव व्योम शुशुभे स महीधरः ९९। लब्ध्वात्मनस्तनुं शुभ्रां दीप्तदिव्यौषधीधरः । बहुद्योतकरो भाति द्वितीय इव चंद्रमाः 6.125.१००। अधित्यकासु संगीतैः किन्नरीणां सकीचकैः । रंभापत्रपताकाभिः शोभते स सदाऽचलः १०१। हरितोपलवैदूर्य पद्मरागशिताश्मनाम् । रुग्रश्मिमंडलैः सोऽग इंद्रचापैरिवावृतः १०२। सर्वधातुमयैर्हेमैर्नानारत्नैः प्रशोभितः । सोऽग्निज्वालैरिवात्युच्चैः शृंगैः सर्वत्र वेष्टितः १०३। तस्यागत्य नितंबेषु सतृणा सुशिलासु च । विद्याधर्यः प्रदेवंते स्वपतीन्कामविक्लवाः १०४। निरुद्धांतर्मरुन्मार्गा जितक्लेशा विरागिणः । ध्यायंत्यहर्निशं ब्रह्म रम्यसानुगुहासु च १०५। साक्षसूत्रकराः सिद्धा अर्धोन्मीलितलोचनाः । आराधयंति भूतेशं सुंदरीषु दरीषु च १०६। मंदारकुसुमामोद सुरभीकृतदिङ्मुखः । एष निर्झरिणी वारि झंकारमुखरः सदा १०७। उपत्यकासु खेलद्भिर्वनस्थैः कलभैर्गजैः । कस्तूरीमृगयूथैश्च चारुचित्रमृगैस्तथा १०८। विलसच्चामरीवृंदैर्विचित्रैः श्वापदैस्तथा । नदत्पारावतैश्चैव चकोरैश्चापि कोकिलैः १०९। राजहंसमयूरैश्च सदा रम्यः स पर्वतः । सेव्यमानः सदा देवैर्गुह्यकैरप्सरोगणैः ११०। राजोवाच। बह्वाश्चर्यमयः शैलः सर्वसिद्धिसमाश्रयः । भगवन्कियदुच्छ्रायः कियदायामविस्तरः १११। ऋषिरुवाच। षट्त्रिंशद्योजनोच्छ्रायो मस्तके दशयोजनः । आयामविस्तराभ्यां स मूले षोडशयोजनः ११२। हरिचंदनमंदारचूतराजिविराजितः । देवदारुद्रुमाकीर्णः सरलार्जुनशोभितः ११३। कालागरुलवंगैश्च निकुंजैश्च लतागृहैः । विराजते गिरिश्रेष्ठः सदा पुष्पफलप्रदः ११४। तं दृष्ट्वा पर्वतं रम्यं तदा दुर्भिक्षपीडितः । भृगुश्चकार तत्रैव वसतिं हृष्टमानसः ११५। तस्मिन्मनोहरे शैले कंदरेषु वनेषु च। चिरकालं तपस्तेपे तपःसु निरतो भृगुः । एवं तिष्ठति राजेंद्र द्विजे स्वाश्रमवासिनि ११६। अवतीर्यागतौ शैलाद्द्वौ विद्याधरदंपती । समागम्य मुनिं नत्वा स्थितौ तावतिदुःखितौ ११७। तथाविधौ च तौ दृष्ट्वा मंजुवाक्यं द्विजोऽब्रवीत् । वद विद्याधर प्रीत्या युवां किमतिदुःखितौ ११८। श्रुत्वा तस्य मुनेर्वाक्यं प्राह विद्याधरो द्विजम् । श्रूयतां तापसश्रेष्ठ मम दुःखस्य कारणम् ११९। सुकृतस्य फलं प्राप्य प्राप्तोऽस्मि त्रिदशालयम् । लब्ध्वाऽपि देवतादेहं मुखं व्याघ्रस्य मेऽभवत् १२०। न जाने कर्मणः कस्य विपाकोऽयमुपस्थितः । इति संस्मृत्य संस्मृत्य न लेभे शर्म मे मनः १२१। अन्यच्च श्रूयतां विप्र येन मे ह्याकुलं मनः । जायेयं मम कल्याणी मधुवाणी सुरूपिणी १२२। नृत्यगीतकलाभिज्ञा सर्वसद्गुणशालिनी । यस्मिन्काले कुमारीयं तदा चाऽमलयानया १२३। विपंचीं परिवादिन्या तंत्रीभिः सप्तभिर्भृशम् । वीणावादरसाभिज्ञस्तोषितो नारदो मुनिः १२४। मुग्धभावेपि गायंत्या त्वनया रक्तकंठया । विचित्रस्वरनादज्ञो देवराजोऽपि तोषितः १२५। अस्याः कौतुकभिन्नांग्या वादयंत्या विपंचिकाम् । नानावक्रगतिस्निग्धं श्रुत्वा तं पंचमध्वनिम् १२६। तुतोषोद्भिन्नरोमांचो धुन्वन्मौलि महेश्वरः । शीलौदार्यगुणग्रामरूपयौवनसंपदा १२७। नानया सदृशी नाके काचिदस्ति नितंबिनी । क्वेयं देवमुखी रामा क्वाहं व्याघ्रमुखः पुमान् १२८। इति ब्रह्मन्सदाचिंत्य दह्यामि हृदि सर्वदा । इति विद्याधरप्रोक्तं श्रुत्वा चेक्ष्वाकुनंदनः १२९। त्रिकालज्ञो भृगुः प्राह प्रहसन्दिव्यलोचनः । शृणु विद्याधरश्रेष्ठ विचित्रं कर्मणां फलम् १३०। प्राप्य प्राज्ञा न मुह्यंति मुह्यंत्यज्ञानचेतसः । मक्षिकापदमात्रं तु यथा हि विषमं विषम् १३१। क्रियात्वविहिताल्पापि विपाके दारुणा तथा । उपोष्यैकादशीं माघे तैलाभ्यंगः कृतस्त्वया १३२। द्वादश्यां प्राग्भवे देहे तेन व्याघ्रमुखोभवान् । उपोष्यैकादशीं पुण्यां द्वादश्यां तैलसेवनात् १३३। कुरूपं प्राप्तवान्देहं पुराह्येवं पुरूरवाः । दृष्ट्वात्मनः कुकायं स तेन दुःखेन दुःखितः १३४। गिरिराजं समागम्य देवतासरसस्तटे । स्थित्वा च परमप्रीत्या शुचिः स्नातः कुशासने १३५। नवनीलघनश्यामं नलिनायतलोचनम् । शंखचक्रगदापद्मधरं पीतांबरावृतम् १३६। कौस्तुभेन विराजंतं वनमालाधरं हरिम् । चिंतयन्हृदये राजा निग्रहीताखिलेंद्रियः १३७। मासत्रयं निराहारस्तपस्तेपे सुदारुणम् । अल्पेन तपसा तुष्टः सप्तजन्मकृतार्चनः १३८। संस्मरंस्तस्य भूपस्य तदा प्रादुरभूत्स्वयम् । माघस्य शुक्लपक्षे तु द्वादश्यां मकरे रवौ १३९। शंखाद्भिरभिषिच्याशु मुदा तं चक्रवर्तिनम् । वासुदेवो ददौ तस्मै स्मारयंस्तैलचेष्टितम् १४०। अतीव सुंदरं रूपं कमनीयं मनोहरम् । येन तं चकमे देवी उर्वशी देवनायिका १४१। इत्थं लब्धवरो राजा कृतकृत्यः पुरं गतः । इति कर्मगतिं ज्ञात्वा किं विद्याधर खिद्यते १४२। भवान्परिजिहीर्षुश्चेद्दानवस्य विरूपताम् । शीघ्रं मद्वचनादेव प्राचीनाघविनाशनम् १४३। माघमासे कुरु स्नानं मणिकूटनदीजले । मुनिसिद्धसुरैर्जुष्टे कथयिष्यामि तद्विधिम् १४४। तवभाग्यवशान्माघो निकटः पंचमेऽहनि । पौषस्यैकादशीं शुक्लामारभ्य स्थंडिलेशयः १४५। मासमेकं निराहारस्त्रिकालं स्नानमाचर । त्रिकालमर्चयन्विष्णुं त्यक्तभोगो जितेंद्रियः १४६। माघस्यैकादशीशुक्ला यावद्विद्याधरोत्तम । ततो निर्दग्धपापं त्वां द्वादश्यां पुण्यवासरे १४७। अभिषिच्य शिवैस्तोयैर्मंत्रपूतैरहं सुर । कामवक्त्रोपमं वक्त्रं करिष्यामि तवानघ १४८। देवतावदनोभूत्वा त्वं विद्याधरसत्तम । अनया वरवर्णिन्या सार्द्धं क्रीड यथासुखम् १४९। ज्ञातमाघप्रभावस्त्वं माघस्नानं सदा कुरु । यथामनोरथावाप्तिर्जायते तव सर्वदा 6.125.१५०। इत्युक्तं भृगुणा तस्मै सर्वज्ञेन महात्मना । विद्याधराय राजेंद्र पुनर्गाथा उदाहृता १५१। माघस्नानैर्विपन्नाश माघस्नानैरघक्षयः । सर्वयज्ञाधिको माघः सर्वदानफलप्रदः १५२। माघो गर्जति यज्ञेभ्यो माघो योगाच्च गर्जति । तीव्राच्च तपसो माघो भो विद्याधर गर्जति १५३। पुष्करे च कुरुक्षेत्रे ब्रह्मावर्ते पृथूदके । अविमुक्ते प्रयागे च गंगासागरसंगमे १५४। यत्फलं दशभिर्वर्षैः प्राप्यते नियमैर्नरैः । तत्फलं प्राप्यते माघे त्र्यहस्नानान्न संशयः १५५। स्वर्गलोके चिरं रागो येषां मनसि वर्तते । यत्र क्वापि जले तैस्तु स्नातव्यं मकरे रवौ १५६। आयुरारोग्यसंपत्तिरूपसौभाग्यता गुणाः । येषां मनोरथस्तैस्तु न त्याज्यं माघमज्जनम् १५७। ये च बिभ्यंति नरकाद्ये दरिद्राच्च संचितात् । सर्वथा तैः प्रयत्नेन माघे कार्यं निमज्जनम् १५८। दारिद्र्य पापदौर्भाग्य पंकप्रक्षालनाय च । माघस्नानान्न चान्योऽस्ति उपायो राजसत्तम १५९। श्रद्धाहीनानि कर्माणि तथात्यल्पफलानि वै । फलं ददाति संपूर्णं माघस्नानं यथा तथा १६०। अकामो वा सकामो वा यत्र क्वापि बहिर्जले । इहामुत्र च दुःखानि माघस्नायी न विंदति १६१। पक्षद्वये यथा चंद्रो वर्द्धते क्षीयते तथा । पातकं क्षीयते माघे पुण्यराशिश्च वर्धते १६२। यथा च खन्या जायंते रत्नानि विविधानि च । स्नानात्पुण्यानि जायंते नराणां माघतस्तथा १६३। कामधेनुर्यथा कामं चिंतामणिस्तु चिंतितम् । माघस्नानं ददातीह तद्वत्सर्वान्मनोरथान् १६४। कृते तपः परं ज्ञानं त्रेतायां यजनं तथा । द्वापरे तु कलौ ज्ञानं माघः सर्वयुगेषु च १६५। सर्वेषामेव वर्णानामाश्रमाणां च भूपते । माघस्नानं तु धर्मस्य धाराभिरभिवर्षति १६६। वसिष्ठ उवाच। इति वाक्यं भृगोः श्रुत्वा तस्मिन्नेवाश्रमे सुरः । सहैव भृगुणा माघे गिरौ निर्झरिणी तटे १६७। यथोक्तविधिना स्नानमकरोद्भार्यया सह । भृगोरनुग्रहात्सोऽथ संप्राप्य मनसेप्सितम् १६८। देवतावदनो भूत्वा मुमुदे मणिपर्वते । आजगाम भृगुर्विध्यं तमनुग्राह्य हर्षितः १६९। मणिमयगिरिराजे स्नानमात्रेण माघे मदनवदनरूपस्तत्र विद्याधरोऽभूत् । क्षपितनियमदेहो विंध्यपादावतीर्णो भृगुरपि सहशिष्यैराजगामाथ रेवाम् १७०। अखिलभुवनसारं माघमाहात्म्यमेतद्द्विजवरभृगुणोक्तं भूपविद्याधराय । विविधफलविचित्रं यः शृणोतीह नित्यं रुचिरसकलकामान्देववत्प्राप्नुयात्सः १७१। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे माघमाहात्म्ये वसिष्ठदिलीपसंवादे पंचविंशत्यधिकशततमोऽध्यायः १२५।

ṛṣaya ūcuḥ| sūtasūta mahābhāga tvayā lokahitaiṣiṇā | kathitaṃ kārtikākhyānaṃ bhuktimuktipradāyakam 1| adhunā māghamāhātmyaṃ vada no lomaharṣaṇe | śrutena yena lokānāṃ saṃśayaḥ kṣīyate mahān 2| purā kena mahābhāga loke'sminsaṃprakāśitam | māghasnānasya māhātmyaṃ setihāsaṃ tadādiśa 3| sūta uvāca| sādhusādhu muniśreṣṭhā yūyaṃ kṛṣṇaparāyaṇaḥ | yatpṛcchatha mudāyuktā bhaktyā kṛṣṇakathā muhuḥ 4| kathayiṣyāmi māghasya māhātmyaṃ puṇyavardhanam | pāpaghnaṃ śṛṇvatāṃ puṃsāṃ snātānāṃ cāruṇodaye 5| ekadāpārvatī viprāḥ śaṃkaraṃ lokaśaṃkaram | papraccha vinayopetā spṛṣṭvā taccaraṇāṃbujam 6| pārvatyuvāca| devadeva mahādeva bhaktānāmabhayaprada | prasīda nātha viśveśa yatpṛcche tadvadādhunā 7| śrutā nānāvidhā dharmāstvattaḥ pūrvaṃ mayā vibho | adhunā śrotumicchāmi māhātmyaṃ māghajaṃ vada 8| tattu kena purā cīrṇaṃ ko vidhiḥ kā ca devatā | tatsarvaṃ vistarādbrūhi yatastvaṃ bhaktavatsalaḥ 9| maheśa uvāca| adhvarā'vabhṛthasnāta ṛṣibhiḥ kṛtamaṃgalaḥ | pūjito nāgaraiḥ sarvaiḥ svapurānnirgato bahiḥ 10| dilīpo bhūbhṛtāṃ śreṣṭho mṛgayārasiko nṛpaḥ | kautūhalasamāviṣṭa ākheṭavyūhasaṃvṛtaḥ 11| upānadrūḍhapādastu nīloṣṇīṣa uracchadī | baddhagodhāṃgulitrāṇo dhanuṣpāṇiḥ sarīsṛpaḥ 12| baddhakṣudrāsidhānuṣkaistathābhūtaiśca pattibhiḥ | gāṃdhāreṣu suramyeṣu vaneṣu vipuleṣu ca 13| ullaṃghitamahāsrotā yuvā paṃcāsyavikramaḥ | mudā krīḍati taiḥ sārddhaṃ kuṃjeṣu mṛgayanmṛgān 14| hanyatāṃ hanyatāmeṣa mṛgo vaiṣa palāyate | iti jalpansvabhṛtyeṣu svayamutpattya haṃti ca 15| itastataḥ punaryāti kvacitpaśyanvanasthalīm | viṭapoḍḍīnasaṃtrasta līna kekikulākulām 16| hariṇīgaṇavitrastāṃ dhāvacchāvakadiṅmukhām | kvacitpheravaphetkāratārārāvavibhīṣaṇām 17| khaḍgayūthaiḥ kvacillakṣmīṃ dadhānāmiva daṃtinām | kvacitkoṭarasaṃdaṣṭolūkanādavinādinīm 18| mṛgāripadamudrābhirmudritāṃ ca kvacitkvacit | śārdūlanakhanirbhinna rohidraktāruṇāṃ kvacit 19| pīvarastanabhārārta susnigdhamahiṣīgaṇaiḥ | avarodhājirakṣoṇīṃ sūcayaṃtī manaḥ kvacit 20| kvacidvṛkṣaghanacchannāṃ vanyapuṣpasugaṃdhinīm | kvacillatāgṛhadvārāṃ bhṛṃgaśabdasuśobhanām 21| ardhaniḥsṛtanirmoka nāgabhīmabṛhadvilām | bileṣu līnājagarairbhīmāṃ nirmokasarpiṇīm 22| kvaciddāvānalajvālāṃ śilājyotiḥ suśobhanām | phūtkāraśabdasaṃpūrṇāṃ mṛgavyāghrasamākulām 23| pravimuṃcañchunāṃ yūthaṃ śaśakeṣu kvacitkvacit | palvaleṣu ca viśramya punaryāti vanāntaram 24| evaṃ vrajati rājendre vyādhavarge ca valgati | kurvankolāhalaṃ tatra sāraṃgo nirgato vanāt 25| sphālavegakramākrāṃta durgamārgamahītalaḥ | kadācidgaganārūḍhaḥ kadācidbhūmigocaraḥ 26| vakrasroto'tigaṃbhīraṃ kaṇṭakadrumasaṃkulam | praviṣṭo viṣamāraṇyaṃ rājā'sau tatpadānugaḥ 27| dūrāddūrataraṃ gatvā deśāddeśaṃ ca nirjanam | mṛgādarśanasaṃrambha saṃśuṣkagalakandharaḥ 28| tāmratālumukhaḥ svinnaḥ śrāṃtapattiḥ skhaladdhvaniḥ | atītya dīrghamārgānsa tṛṣārto madhyage ravau 29| dadarśāgre tu kāsāraṃ spardhayaṃtamapāṃpatim | ghanapādapatīrasthaṃ sutīrthaṃ vimalaṃ śubham 30| viśālaṃ vikacāṃbhojaṃ madhumattamadhuvratam | padminīpatrapālāśacchannaṃ marakatairiva 31| svacchaṃdamucchalanmatsyaṃ svacchaṃ sādhumano yathā | calajjalacarairmiśraṃ vīcirājivirājitam 32| aṃtargrāhagaṇakrūraṃ khalānāmiva mānasam | kvacicchaivāladurgamyaṃ kṛpaṇasyaiva maṃdiram | nānāvihaṅgasarvārtiṃ śamayaṃtaṃ divāniśam 33| dātāramiva sarvasvairāpannārtipraṇāśanam | tarpayaṃtaṃ nijāṃbhobhiḥ śvāpadānsvapitṝniva 34| haraṃtaṃ sarvasaṃtāpaṃ himāṃśuriva cāhnikam | taṃ dṛṣṭvābhūdgataglāniścātako jaladaṃ yathā 35| tatra pītajalo rājā kṛtamādhyāhnikakriyaḥ | bhuktvā kheṭakamāṃsāni sahāyaiḥ sahito nṛpaḥ 36| uvāsa sarasastīre suramyāṃ kathayankathām | tataḥ śarāsane bāṇaṃ kṛtvā rātrau sthitastarau 37| vyādhāḥ saṃdhānamāsthāya rurudhuḥ kakubhāṃ pathaḥ | evaṃ sthiteṣu vīreṣu vane vistārya vāgurām 38| niśārdhe nirgataṃ yūthaṃ sūkarāṇāṃ taṭe taṭe | caritvā sarasīkaṃdānpapāta vyādhasaṃkule 39| rājñā viddhāśca te kroḍā vyādhaiśca bahavo hatāḥ | kṣaṇenaiva varāhāste viddhāḥ peturmahītale 40| tāndṛṣṭvā tumulaṃ nādaṃ vyādhāścakruḥ sudarpitāḥ | dhāvaṃtaḥ pramudāyuktā militā yatra bhūpatiḥ 41| tānādāya bhaṭairbhūyo niḥsṛtaḥ sarasītaṭāt | svapuraṃ gaṃtukāmo'sau dṛṣṭavānpathi tāpasam 42| brāhmaṇaṃ vṛddhahārītaṃ śaṃkhacakrasuśobhitam | niyamairduṣkarairugraiḥ parikṣīṇakalevaram 43| asthiśeṣaṃ mahaddāṃtaṃ visphuratkarkaśatvacam | dadhānaṃ hāriṇaṃ carma vasānaṃ mṛduvalkalam 44| kurvāṇaṃ naigamaṃ jāpyaṃ nakhalomajaṭādharam | taṃ vanāśramiṇaṃ dṛṣṭvā mārgaṃ dattvā sasaṃbhramaḥ 45| praṇamya śirasā rājā kṛtapadmāṃjalisthitaḥ | atha cainamalaṃkārairdvijo niścitya bhūmipam 46| uvāca śreyase hetoḥ paropakṛtivāṃcchayā | kimarthaṃ gamyate rājankāle puṇyatame śubhe 47| māghamāse vihāyaiva prātaḥsnānaṃ sarovare | pratyuvāca tato rājā nāhaṃ jāne dvijottama 48| māghasnānaphalaṃ kīdṛktanme kathaya vistarāt | iti bhūpavacaḥ śrutvā prāha vaikhānaso muniḥ 49| bhagavāndyumaṇiḥ śīghramabhyudeti tamopahā | snānakālo'yamasmākaṃ na kathā'vasaro nṛpa 6.125.50| snātvā gaccha vasiṣṭhaṃ taṃ pṛcchasva svakulaprabhum | ityuktvā tāpaso maunī prātaḥsnānāya nirgataḥ 51| pratyāvṛtya dilīpo'pi tatra snātvā yathāvidhi | punaḥ svanagarīṃ vīro gato'sau harṣapūritaḥ 52| antaḥpure nivedyātha vānaprasthakathāṃ punaḥ | śvetāśvarathamāruhya suśvetacchatracāmaraḥ 53| sālaṃkāraḥ suvāsāśca saṃvṛtto maṃtribhiḥ saha | jayaśabdānpunaḥ śṛṇvanstuto māgadhabaṃdibhiḥ 54| vasiṣṭhasyāśramaṃ yāta ṛṣivākyamanusmaran | tatraiva natvā brahmarṣiṃ vinayācārapūrvakam 55| dattāsano gṛhītārghya āśīrbhiḥ samalaṃkṛtaḥ | sānaṃdaṃ muninā pṛṣṭaḥ kuśalaṃ bhūpatiryadā 56| tadābravīdvaco rājā harṣayanmunimānasam | so'pi vaikhānasenoktaṃ papraccha madhurākṛtiḥ 57| dilīpa uvāca| bhagavaṃstvatprasādena śrutā vistarato mayā | ācāro daṃḍanītiśca rājadharmāśca ye pare 58| caturṇāmapi varṇānāmāśramāṇāṃ ca yāḥ kriyāḥ | dānāni tadvidhānāni yajñāśca vidhayastathā 59| vratāni tatpradiṣṭāni viṣṇorārādhanaṃ tathā | adhunā śrotumicchāmi māghasnāne ca yatphalam | vidheyaṃ yadvidhānena tanme brahmanmune vada 60| vasiṣṭha uvāca| samyaguktaṃ paraṃ śreyo lokatrayahitāvaham | nirmalīkaraṇaṃ tena muninā vanavāsinā 61| kaṭākṣaiḥ kāminīnāṃ te pratyāsannamakhaṃḍitāḥ | kāmayaṃte mṛgārke te srotasi snātumeva ca 62| vinā vahniṃ vinā yajñamiṣṭāpūrtaṃ vinā priye | vāṃcchaṃti sadgatiṃ snātuṃ prātarmāghe bahirjale 63| gobhūhiraṇyamāṇikya svarṇa dhenvādikāni ye | adattvecchaṃti caikārṇe māghaṃ snātā narādhipa 64| triḥsaptāhavrataiḥ kṛcchraiḥ parākaiśca nijāṃ tanum | aśoṣyecchaṃti ye svargaṃ tapasi snāṃtu te sadā 65| hareḥ pūjā ca vaiśākhe tapaḥ pūjā ca kārtike | tapohomastathā dānaṃ trayaṃ māghe viśiṣyate 66| sānubaṃdho'tiparyāso dharādhīśo bhaveddhruvam | kaivalyotpādakā buddhi yayā vā na bhavetpunaḥ 67| padadhryā varivasyā sā vihitā divyalocanaiḥ | tadanannaṃ tapo dānaṃ māghemāsi nṛpottama 68| sakāmo vā prajā ye vā haraye tadvināpi vā | kāyaśuddhivratī bhūtvā caturddhāsnānajaṃ phalam 69| nirannā aditiḥ sasnau māghe dvādaśavatsare | putrāṃśca dvādaśādityānlabhe trailokyadīpakān 70| subhagā rohiṇī māghā dānaśīlātvaruṃdhatī | śacī ca rūpasaṃpannā prāsāde saptabhūmike 71| vimalīkṛtaśobhāḍhyo nartakī lalitājire | dvīpavarṇasamucchinne rūpavatstrījanākule 72| gītavāditranirghoṣe maṃgalācāraśobhite | vedadhvanipavitre ca vidvadviprairalaṃkṛte 73| surārcanarate ramye sadātithiniṣevite | muditāṃste vasaṃtīha yaiḥ snānaṃ makare ravau 74| yairdattaṃ bahu māghe ca murāriścārcitaḥ stutaḥ | iṣṭavastuparityāgānniyamasya tu pālanāt 75| dharmasūtiḥ sadā māghaḥ pāpamūlaṃ nikṛṃtati | kāmamūlaḥ phaladvārā niṣkāmo jñānadaḥ sadā 76| ye lokā jñānaśīlānāṃ ye lokā vipinaukasām | ye lokā viṣṇubhaktānāṃ te māghasnāyināṃ sadā 77| devalokānnivartaṃte puṇyairanyaiḥ paraṃtapa | kadācinna nivartaṃte māghasnānaratā narāḥ 78| māghe snātvā tu yo dhenuṃ dadyānmartyaḥ payasvinīm | tasyā yāvaṃti romāṇi sarvāṃge ca nṛpottama 79| tāvadvarṣasahasrāṇi svargaloke mahīyate | māghasnānaṃ prakurvāṇo yo dadyātsaguḍāṃstilān 80| pātakaṃ tasya prakṣālya nirmalo bhāti vai naraḥ | sarveṣāṃ dhānyarāśīnāṃ tilāḥ pāpapraṇāśanāḥ 81| tasmānmāghe prayatnena tilā deyā nṛpottama | māghasnānaṃ prakurvāṇo dadyādbrāhmaṇabhojanam 82| pitṝnsaṃtarpya śuddhātmā yāti viṣṇoḥ paraṃpadam | tasmātsarvaprayatnena māgho dānena nīyate 83| adānaṃ na kṣipenmāghaṃ sarvadā nṛpasattama | vittānusāraṃ jñātvā vai māghe dānaṃ sadā dadet 84| māghasnānaṃ tu yaḥ kuryādupānahakamaṃḍalūn | dadāti brāhmaṇebhyaśca sa svarge tiṣṭhati dhruvam 85| māghasnānamayaṃ rājankurvāṇastapa uttamam | dānaṃ vinā kṣipennaiva dānātsvargamavāpyate 86| dānena prāpyate svargo dānena prāpyate sukham | dānena hīyate pāpaṃ mahāpātakajaṃ nṛpa 87| adānaṃ na tapo bhāti hyasūryaṃ gaganaṃ yathā | asaṃtatikulaṃ yadvādācāreṇa vinā gṛham 88| nātaḥ parataraṃ kiṃcitpavitraṃ pāpanāśanam | vidyādharāya saṃgītaṃ bhṛguṇā maṇiparvate 89| rājovāca| brahmankadā bhṛgurvipro nijagāda mahīdhare | tasmai dharmopadeśaṃ ca kathyatāṃ me kutūhalāt 90| vasiṣṭha uvāca| dvādaśābdaṃ purā rājanna vavarṣa balāhakaḥ | tenodvignāḥ prajāḥ kṣīṇā gatāḥ sarvā diśo daśa 91| khilībhūte tadā madhye himavadviṃdhyayornṛpa | svāhāsvadhāvaṣaṭkāravedādhyayanavarjite 92| sopaplave tadā loke luptadharme ca niṣprabhe | phalamūlānnapānīya śūnye vai bhūmimaṃḍale 93| viṃdhyapādatarucchanna ramyarevātaṭāśramāt | sahaśiṣyaiśca nirgamya himādriṃ sa gato bhṛguḥ 94| tatra tiṣṭhati kailāsagireḥ paścimato giriḥ | maṇikūṭa iti khyāto hemaratnaśiloccayaḥ 95| adho'dhasphaṭikaśveto madhye nīlaśilo giriḥ | bhūtibhiḥ sarvataḥ śuklo nīlakaṃṭha ivābabhau 96| sarvatrāsau nīlaśilo hemarekhāṃtarāṃtaraḥ | sphuradvidyullataḥ kṛṣṇo jīmūtaiva rājate 97| mūrdhni nīlaśilaḥ śaila adhaḥ kāṃcanamekhalaḥ | nārāyaṇa ivābhāti parivīta ivāṃbaraḥ 98| amekhalā sunīlābho madhye madhye sitopalaḥ | satārakamiva vyoma śuśubhe sa mahīdharaḥ 99| labdhvātmanastanuṃ śubhrāṃ dīptadivyauṣadhīdharaḥ | bahudyotakaro bhāti dvitīya iva caṃdramāḥ 6.125.100| adhityakāsu saṃgītaiḥ kinnarīṇāṃ sakīcakaiḥ | raṃbhāpatrapatākābhiḥ śobhate sa sadā'calaḥ 101| haritopalavaidūrya padmarāgaśitāśmanām | rugraśmimaṃḍalaiḥ so'ga iṃdracāpairivāvṛtaḥ 102| sarvadhātumayairhemairnānāratnaiḥ praśobhitaḥ | so'gnijvālairivātyuccaiḥ śṛṃgaiḥ sarvatra veṣṭitaḥ 103| tasyāgatya nitaṃbeṣu satṛṇā suśilāsu ca | vidyādharyaḥ pradevaṃte svapatīnkāmaviklavāḥ 104| niruddhāṃtarmarunmārgā jitakleśā virāgiṇaḥ | dhyāyaṃtyaharniśaṃ brahma ramyasānuguhāsu ca 105| sākṣasūtrakarāḥ siddhā ardhonmīlitalocanāḥ | ārādhayaṃti bhūteśaṃ suṃdarīṣu darīṣu ca 106| maṃdārakusumāmoda surabhīkṛtadiṅmukhaḥ | eṣa nirjhariṇī vāri jhaṃkāramukharaḥ sadā 107| upatyakāsu kheladbhirvanasthaiḥ kalabhairgajaiḥ | kastūrīmṛgayūthaiśca cārucitramṛgaistathā 108| vilasaccāmarīvṛṃdairvicitraiḥ śvāpadaistathā | nadatpārāvataiścaiva cakoraiścāpi kokilaiḥ 109| rājahaṃsamayūraiśca sadā ramyaḥ sa parvataḥ | sevyamānaḥ sadā devairguhyakairapsarogaṇaiḥ 110| rājovāca| bahvāścaryamayaḥ śailaḥ sarvasiddhisamāśrayaḥ | bhagavankiyaducchrāyaḥ kiyadāyāmavistaraḥ 111| ṛṣiruvāca| ṣaṭtriṃśadyojanocchrāyo mastake daśayojanaḥ | āyāmavistarābhyāṃ sa mūle ṣoḍaśayojanaḥ 112| haricaṃdanamaṃdāracūtarājivirājitaḥ | devadārudrumākīrṇaḥ saralārjunaśobhitaḥ 113| kālāgarulavaṃgaiśca nikuṃjaiśca latāgṛhaiḥ | virājate giriśreṣṭhaḥ sadā puṣpaphalapradaḥ 114| taṃ dṛṣṭvā parvataṃ ramyaṃ tadā durbhikṣapīḍitaḥ | bhṛguścakāra tatraiva vasatiṃ hṛṣṭamānasaḥ 115| tasminmanohare śaile kaṃdareṣu vaneṣu ca| cirakālaṃ tapastepe tapaḥsu nirato bhṛguḥ | evaṃ tiṣṭhati rājeṃdra dvije svāśramavāsini 116| avatīryāgatau śailāddvau vidyādharadaṃpatī | samāgamya muniṃ natvā sthitau tāvatiduḥkhitau 117| tathāvidhau ca tau dṛṣṭvā maṃjuvākyaṃ dvijo'bravīt | vada vidyādhara prītyā yuvāṃ kimatiduḥkhitau 118| śrutvā tasya munervākyaṃ prāha vidyādharo dvijam | śrūyatāṃ tāpasaśreṣṭha mama duḥkhasya kāraṇam 119| sukṛtasya phalaṃ prāpya prāpto'smi tridaśālayam | labdhvā'pi devatādehaṃ mukhaṃ vyāghrasya me'bhavat 120| na jāne karmaṇaḥ kasya vipāko'yamupasthitaḥ | iti saṃsmṛtya saṃsmṛtya na lebhe śarma me manaḥ 121| anyacca śrūyatāṃ vipra yena me hyākulaṃ manaḥ | jāyeyaṃ mama kalyāṇī madhuvāṇī surūpiṇī 122| nṛtyagītakalābhijñā sarvasadguṇaśālinī | yasminkāle kumārīyaṃ tadā cā'malayānayā 123| vipaṃcīṃ parivādinyā taṃtrībhiḥ saptabhirbhṛśam | vīṇāvādarasābhijñastoṣito nārado muniḥ 124| mugdhabhāvepi gāyaṃtyā tvanayā raktakaṃṭhayā | vicitrasvaranādajño devarājo'pi toṣitaḥ 125| asyāḥ kautukabhinnāṃgyā vādayaṃtyā vipaṃcikām | nānāvakragatisnigdhaṃ śrutvā taṃ paṃcamadhvanim 126| tutoṣodbhinnaromāṃco dhunvanmauli maheśvaraḥ | śīlaudāryaguṇagrāmarūpayauvanasaṃpadā 127| nānayā sadṛśī nāke kācidasti nitaṃbinī | kveyaṃ devamukhī rāmā kvāhaṃ vyāghramukhaḥ pumān 128| iti brahmansadāciṃtya dahyāmi hṛdi sarvadā | iti vidyādharaproktaṃ śrutvā cekṣvākunaṃdanaḥ 129| trikālajño bhṛguḥ prāha prahasandivyalocanaḥ | śṛṇu vidyādharaśreṣṭha vicitraṃ karmaṇāṃ phalam 130| prāpya prājñā na muhyaṃti muhyaṃtyajñānacetasaḥ | makṣikāpadamātraṃ tu yathā hi viṣamaṃ viṣam 131| kriyātvavihitālpāpi vipāke dāruṇā tathā | upoṣyaikādaśīṃ māghe tailābhyaṃgaḥ kṛtastvayā 132| dvādaśyāṃ prāgbhave dehe tena vyāghramukhobhavān | upoṣyaikādaśīṃ puṇyāṃ dvādaśyāṃ tailasevanāt 133| kurūpaṃ prāptavāndehaṃ purāhyevaṃ purūravāḥ | dṛṣṭvātmanaḥ kukāyaṃ sa tena duḥkhena duḥkhitaḥ 134| girirājaṃ samāgamya devatāsarasastaṭe | sthitvā ca paramaprītyā śuciḥ snātaḥ kuśāsane 135| navanīlaghanaśyāmaṃ nalināyatalocanam | śaṃkhacakragadāpadmadharaṃ pītāṃbarāvṛtam 136| kaustubhena virājaṃtaṃ vanamālādharaṃ harim | ciṃtayanhṛdaye rājā nigrahītākhileṃdriyaḥ 137| māsatrayaṃ nirāhārastapastepe sudāruṇam | alpena tapasā tuṣṭaḥ saptajanmakṛtārcanaḥ 138| saṃsmaraṃstasya bhūpasya tadā prādurabhūtsvayam | māghasya śuklapakṣe tu dvādaśyāṃ makare ravau 139| śaṃkhādbhirabhiṣicyāśu mudā taṃ cakravartinam | vāsudevo dadau tasmai smārayaṃstailaceṣṭitam 140| atīva suṃdaraṃ rūpaṃ kamanīyaṃ manoharam | yena taṃ cakame devī urvaśī devanāyikā 141| itthaṃ labdhavaro rājā kṛtakṛtyaḥ puraṃ gataḥ | iti karmagatiṃ jñātvā kiṃ vidyādhara khidyate 142| bhavānparijihīrṣuśceddānavasya virūpatām | śīghraṃ madvacanādeva prācīnāghavināśanam 143| māghamāse kuru snānaṃ maṇikūṭanadījale | munisiddhasurairjuṣṭe kathayiṣyāmi tadvidhim 144| tavabhāgyavaśānmāgho nikaṭaḥ paṃcame'hani | pauṣasyaikādaśīṃ śuklāmārabhya sthaṃḍileśayaḥ 145| māsamekaṃ nirāhārastrikālaṃ snānamācara | trikālamarcayanviṣṇuṃ tyaktabhogo jiteṃdriyaḥ 146| māghasyaikādaśīśuklā yāvadvidyādharottama | tato nirdagdhapāpaṃ tvāṃ dvādaśyāṃ puṇyavāsare 147| abhiṣicya śivaistoyairmaṃtrapūtairahaṃ sura | kāmavaktropamaṃ vaktraṃ kariṣyāmi tavānagha 148| devatāvadanobhūtvā tvaṃ vidyādharasattama | anayā varavarṇinyā sārddhaṃ krīḍa yathāsukham 149| jñātamāghaprabhāvastvaṃ māghasnānaṃ sadā kuru | yathāmanorathāvāptirjāyate tava sarvadā 6.125.150| ityuktaṃ bhṛguṇā tasmai sarvajñena mahātmanā | vidyādharāya rājeṃdra punargāthā udāhṛtā 151| māghasnānairvipannāśa māghasnānairaghakṣayaḥ | sarvayajñādhiko māghaḥ sarvadānaphalapradaḥ 152| māgho garjati yajñebhyo māgho yogācca garjati | tīvrācca tapaso māgho bho vidyādhara garjati 153| puṣkare ca kurukṣetre brahmāvarte pṛthūdake | avimukte prayāge ca gaṃgāsāgarasaṃgame 154| yatphalaṃ daśabhirvarṣaiḥ prāpyate niyamairnaraiḥ | tatphalaṃ prāpyate māghe tryahasnānānna saṃśayaḥ 155| svargaloke ciraṃ rāgo yeṣāṃ manasi vartate | yatra kvāpi jale taistu snātavyaṃ makare ravau 156| āyurārogyasaṃpattirūpasaubhāgyatā guṇāḥ | yeṣāṃ manorathastaistu na tyājyaṃ māghamajjanam 157| ye ca bibhyaṃti narakādye daridrācca saṃcitāt | sarvathā taiḥ prayatnena māghe kāryaṃ nimajjanam 158| dāridrya pāpadaurbhāgya paṃkaprakṣālanāya ca | māghasnānānna cānyo'sti upāyo rājasattama 159| śraddhāhīnāni karmāṇi tathātyalpaphalāni vai | phalaṃ dadāti saṃpūrṇaṃ māghasnānaṃ yathā tathā 160| akāmo vā sakāmo vā yatra kvāpi bahirjale | ihāmutra ca duḥkhāni māghasnāyī na viṃdati 161| pakṣadvaye yathā caṃdro varddhate kṣīyate tathā | pātakaṃ kṣīyate māghe puṇyarāśiśca vardhate 162| yathā ca khanyā jāyaṃte ratnāni vividhāni ca | snānātpuṇyāni jāyaṃte narāṇāṃ māghatastathā 163| kāmadhenuryathā kāmaṃ ciṃtāmaṇistu ciṃtitam | māghasnānaṃ dadātīha tadvatsarvānmanorathān 164| kṛte tapaḥ paraṃ jñānaṃ tretāyāṃ yajanaṃ tathā | dvāpare tu kalau jñānaṃ māghaḥ sarvayugeṣu ca 165| sarveṣāmeva varṇānāmāśramāṇāṃ ca bhūpate | māghasnānaṃ tu dharmasya dhārābhirabhivarṣati 166| vasiṣṭha uvāca| iti vākyaṃ bhṛgoḥ śrutvā tasminnevāśrame suraḥ | sahaiva bhṛguṇā māghe girau nirjhariṇī taṭe 167| yathoktavidhinā snānamakarodbhāryayā saha | bhṛgoranugrahātso'tha saṃprāpya manasepsitam 168| devatāvadano bhūtvā mumude maṇiparvate | ājagāma bhṛgurvidhyaṃ tamanugrāhya harṣitaḥ 169| maṇimayagirirāje snānamātreṇa māghe madanavadanarūpastatra vidyādharo'bhūt | kṣapitaniyamadeho viṃdhyapādāvatīrṇo bhṛgurapi sahaśiṣyairājagāmātha revām 170| akhilabhuvanasāraṃ māghamāhātmyametaddvijavarabhṛguṇoktaṃ bhūpavidyādharāya | vividhaphalavicitraṃ yaḥ śṛṇotīha nityaṃ rucirasakalakāmāndevavatprāpnuyātsaḥ 171| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe māghamāhātmye vasiṣṭhadilīpasaṃvāde paṃcaviṃśatyadhikaśatatamo'dhyāyaḥ 125|

English translation

The sages said :

1-3. O Sūta , O noble Sūta, you, desiring the well-being of the world have narrated the account of Kārtika giving pleasures and salvation . O Lomaharṣaṇi, now tell us about the importance of Māgha , hearing which the great doubt of people diminishes. Tell us who formerly revealed the greatness of the bath in Māgha along with its history, O noble one.

Sūta said :

4-9. Good! good! O best sages , you are greatly devoted to Kṛṣṇa . Since you with joy and devotion repeatedly ask Kṛṣṇa’s story, I shall tell you the greatness of Māgha that increases the religious merit and destroys the sin of those who have bathed at dawn . O brāhmaṇas , once Pārvatī , touching the lotus -like feet of Śaṅkara with modesty, asked him, the benefactor of the world:

Pārvatī said :

O god of gods , O great god, O you who grant fearlessness to your devotees, be pleased, O lord of the universe . Tell me what I ask you now. O master, formerly I heard from you many kinds of religious practices. Now I desire to hear the greatness of Māgha. Tell it. Since you love your devotees, tell me who observed it formerly, what is the mode (of observing it), which is the deity . Tell (me) all that in detail.

Śiva said :

10-24. King Dilīpa , best among kings , whose auspicious rites were performed by the sages after the ablution after a sacrifice , who was honoured by all citizens , went out of his city . The king was interested in hunting . He was full of curiosity, and was surrounded by an assemblage for hunting. He had put on his shoes, a blue turban and had covered his chest. He had a leathern fence fastened round his left arm to prevent injury from the bow string, had a finger -protector, and a bow in his hand and a sword . (He was accompanied) by archers with small swords , so also foot soldiers like that. The young (king), brave like a lion , gladly sported with them in the bowers, looking for game in very charming large thickets in Gandhāra . He crossed great streams . ‘Kill him, kill him; this deer is fleeing.’ Speaking like this to his servants , he himself jumped and killed it. Again he moved here and there observing at places the forest -ground which was crowded with groups of frightened peacocks, that flew to the trees and hid themselves. It was full of fear of the herds of (frightened) female deer. In its various directions young ones of deer were running. It was fierce due to the sharp howls of jackals at places. The forest at places bore the beauty of elephants due to the groups of young rhinoceroses ( obscure ). At places it was resounding with the hooting of owls resorting to the hollows of trees. At places it was marked with the impressions of the paws of lions . At places it was red due to the blood of the rohita deer, torn apart by the nails of tigers . At places it suggested to the mind (that it was) the ground in the courtyard of the harem due to the groups of the Mahiṣīs ( buffaloes / queens ) troubled by the burden of their stout (udders) breasts . At places it was covered with dense trees, and was fragrant with wild flowers . It at places had doors in the form of creepers , and was very charming with the humming of bees. It had large holes fearful due to serpents whose sloughs had partly come out. It was fearful due to the large serpents hiding in it, and spreading sloughs. It at places had the flames of wild fire , and very beautiful due to lustre from stones ; it was full of the hissing sounds ; it was crowded with deer and tigers. At places he let loose the group of his dogs against rabbits. Having rested at the (banks of) ponds he went to another forest.

25-39. When the lord of kings was going like this, and the group of hunters was swaggering, he saw a deer making a loud noise and moving out of a thicket. With hasty strides it crossed the ground having inaccessible paths. At times it jumped into the air, and at times it was seen on the ground. The king, following its footsteps, entered an impassable forest very imperious due to crooked streams and full of thorny trees . The king, going further and further away and from one solitary region to another, had his neck and throat dry due to the excitement caused by (his) not (being able) to see the deer. His palate and face had become red. He was perspiring. His footmen were tired; his voice was wavering. After having passed over long ways, he, oppressed with thirst , saw, when the sun had gone to the middle (of the sky, i.e. at noon), before him a lake that vied with the ocean , on the bank of which there were dense trees, which was a holy place, was clean and auspicious. It was large; the lotuses in it had bloomed; the bees were intoxicated with honey . It was covered with green lotus-leaves like emeralds . The fish in it was leaping at will like the clean mind of a good man. It was full of moving aquatic animals . It was adorned with the rows of waves. Like the mind of the wicked, it was. rough inside due to the groups of crocodiles ; at places, it was, due to moss, inaccessible like a miser’s house . Day and night it pacified all the afflictions of various birds . Like donors with all their belongings it destroyed the afflictions of those that resorted to it. With its water it gratified the wild beasts like its own dead ancestors. Like the moon it removed all the heat of the day. Seeing it, he was free from languor like a cātaka on seeing a cloud . Having drunk water there, and having performed the mid-day rites, the king ate, with his companions, the flesh of the game. He, telling charming stories, stayed on its bank, and keeping his arrow fixed to the bow (string), he rested on the bank at night. The hunters, fixing their arrows to the bow strings, blocked the paths of the directions. When the warriors remained like this, having spread the nets, at night on every bank a herd of hogs moved out, and having eaten the bulbs in the lake, jumped (before) the crowd of the hunters.

40-48. The king pierced the hogs; and many were killed by the hunters. In a moment, the hogs that were pierced, fell on the ground. Seeing them, the very proud hunters made an uproar, and running with great joy, gathered where the king stayed. Bringing them through his soldiers , he left the bank of the lake. Desiring to go (back) to his city he saw an ascetic on the way. (He saw) the brāhmaṇa , old Hārīta , well adorned with a conch and disc , with his body emaciated due to restraints difficult to observe and intense. He remained only in bones (i.e. had become skeleton-like), he was highly restrained, and his skin , had become rough. He wore a deer-skin , and put on a soft-bark- garment . He was muttering hymns from the Vedas . He had long nails and hair and matted hair . Seeing that hermit, and giving him passage, the king, with respect saluted him with his head (bent) and the hollows of his hands resembling a lotus joined. The brāhmaṇa (i.e. Hārīta), taking him to be a king from his ornaments, and with a desire for obliging others, and for bringing about his welfare said (to him): “At this meritorious and auspicious time, for what purpose are you going, O king, avoiding (i.e. not taking) a morning bath in the month of Māgha?” Then the king replied, “O best brāhmaṇa, I do not know.

49-57. Tell me in detail what kind of fruit the Māgha bath has.” Hearing these words of the king, the ascetic said: “O king, the glorious sun, removing the darkness , is quickly rising. This is the time for our bath and not the time for a talk. After bathing, go to Vasiṣṭha , and ask him, the master of your family .” Saying so the anchorite, observing silence, went for his morning bath. The hero Dilīpa too, turning back, and bathing there with the proper rite, and full of joy went to his own city. In his harem he again told the account of the anchorite. Having got into a chariot having white horses , and with a white umbrella and white chowries (he went to Vasiṣṭha’s hermitage ). Being adorned, having put on good garments and surrounded by his ministers , and repeatedly hearing the cries of victory made by the panegyrists and bards, he remembering the words of the sage , went to Vasiṣṭha’s hermitage. There only he saluted the brāhmaṇa sage with politeness. Being given a seat, he accepted the respectful offering, and was adorned with blessings; and when the sage asked the king about his well-being, the king, delighting the sage’s mind spoke the words. He of a sweet form asked (Vasiṣṭha) about what the anchorite had told him.

Dilīpa said :

58-60. O glorious one, by your grace I have, in detail, heard (from you) about the practices, administration of justice, and the great duties of a king, so also the duties of the four castes and stages of human life ; so also gifts, and the manners in which they are given; so also sacrifices and rites; so also the vows told by him, and about Viṣṇu ’s worship . Now I desire to know the fruit to be had from Māgha bath along with the manner in which it is done. O brāhmaṇa, O sage, tell it to me.

Vasiṣṭha said :

61-7la. That sage, living in the forest, has properly told the highest bliss, bringing about the good of the three worlds , and removing the sin. Those not defeated by the glances of beautiful women (though) in proximity, desire to bathe in the stream when the Sun is in Capricornus. O dear one, those who desire beatitude without (offerings into) fire, sacrifices, without performing sacrifices and digging wells and doing other acts of charity , go out to bathe every morning in Māgha. O king, those who desire (salvation) without giving (a piece of) land, a cow, gold , rubies, cows fashioned with gold etc. bathe in Māgha. Those who desire (to go to) heaven without parching their bodies with the vows lasting for three weeks, the Kṛcchra and Pārāka, always bathe in Māgha. Viṣṇu’s worship in Vaiśākha , penance and worship in Kārtika, and the three, viz. penance, sacrifice and gifts, excel (everything else). A man having a planned conclusion (of these) would certainly become the lord of the earth , due to which there would again be no idea leading to salvation ( obscure ). That worship (including) fasting, penance and (giving) gifts in the month of Māgha, O best king, was laid down by those having divine eyes . For (fulfilling) a desire, or for progeny , or for Viṣṇu or (even) without (any of these) one observing the vow of purifying his body (has) four kinds of fruit obtained by bathing. For twelve years Aditi without taking food bathed (daily) in Māgha and obtained twelve sons illuminating the three worlds. Rohiṇī became a favourite wife ; Arundhatī became exceedingly liberal; Śacī was endowed with beauty.

71b-86. Those who bathe when the Sun is in the Capricornus sign of the Zodiac , happily live in a palace which has seven storeys , is endowed with beauty due to being cleaned, the courtyard of which is charming with dancers, crowded with beautiful women , which is resounding with singing and musical instruments , which is charming with auspicious practices, which is pure due to the sounds of (the recital of) the Vedas, which is adorned by learned brāhmaṇas, which is constantly used in worshipping deities , which is charming, which is always resorted to by guests. For those who have given much in Māgha, have worshipped and praised Viṣṇu, Māgha always produces religious merit due to their abandoning dear objects and observing restraints. Māgha cuts off the root of their sins; it is the root of desired objects through giving fruits ; it without a desire and always gives knowledge . Those worlds which are secured by those disposed to (securing) knowledge, by those living in forests (i.e. anchorites), by devotees of Viṣṇu, are always secured by those who bathe in Māgha. O hero, due to having (exhausted) religious merit, other men return from heaven; but men given to bathing in Māgha never return. A man who, having bathed in Māgha, gives a milch cow (to a brāhmaṇa), is honoured in heaven for as many thousand years as are the small hair on her entire body, O best king. A man who bathes in Māgha and would give sesamum seeds with jaggery , shines spotless, having washed his sin. Of all the heaps of grains sesamum seeds destroy the sins. Therefore, O best king, sesamum seeds should be given with (every) effort. A man bathing in Māgha should feed brāhmaṇas. He, of a pure soul , after gratifying his dead ancestors, goes to the highest position of Viṣṇu. Therefore, with all efforts Māgha is passed in giving gifts (by men). O best king, a man should not pass Māgha without (giving) a gift. Knowing his (i.e. according to his) wealth he should always give gifts in Māgha. He who would bathe in Māgha and who gives sandals and pitchers to brāhmaṇas, certainly lives in heaven. A man practising the excellent penance of bathing in Māgha, should never pass it without (giving) a gift. Heaven is obtained through charity.

87-89. O king, heaven is obtained through giving (gifts). Happiness is obtained through giving (gifts). Blemish due to great sin perishes due to giving (gifts). Penance without giving (gifts) does not shine like the sky without the sun, or a family without progeny, or a house without good practices. There is nothing superior to this, that is pure and that destroys sins. (This) was related to a vidyādhara by Bhṛgu on Maṇi mountain .

The king said :

90. O brāhmaṇa, when did that brāhmaṇa Bhṛgu give him the instruction in the religious practice on the mountain. Tell it to me, (as I am asking it) through curiosity.

Vasiṣṭha said :

91-94. O king, formerly the clouds did not shower (water) for twelve years. People being afflicted and emaciated, went into all the ten directions. When, O king, at that time the region between Himālaya and Vindhya had become barren, was devoid of the utterances of svāhā , svahdā and vaṣaṭ , and the study of the Vedas, when the world was in distress, when piety had disappeared , and when the world had become lustreless, when the globe was void of fruits, roots, food and water, Bhṛgu, along with his disciples, moved out of his hermitage on the charming bank of Revā covered with trees of Vindhya mountain, and went to the Himālaya mountain.

95-110. There, to the west of Kailāsa mountain, stands a mountain, known as Maṇikūṭa —a heap of gold, gems and red arsenic. The mountain is crystal-like white in the lower parts, has dark blue slabs in the middle; and surrounded by grandeur on all sides, and white, it shone like Śiva . It is dark-blue everywhere, and has golden lines in between. It shines like a cloud with the streak of lightning flashing. At the top the mountain has dark blue rocks . Below (it) it has a golden girdle. It shines like Viṣṇu wearing a yellow garment. Appearing very dark green without the girdle, it has white rocks (at places) in the middle. The mountain shone like the sky with stars . It shone like another moon that had secured his own white body, that bore divine herbs, and that diffused great light . The mountain always shone with the music of kinnarīs on its table-lands, with bamboos, and with the banners in the form of the leaves of plantain trees . The mountain was as it were covered with rainbows due to the circles of the rays of lustre of the sharp rocks of green stones, lapis lazuli, and rubies. It was well adorned with gold, full of all minerals , various gems; it was covered everywhere with lofty peaks like flames of fire. Vidyādhara women overcome with sexual desire come to its slopes having grass and big rocks and serve their husbands. The detached ones, having restrained their breath , and having overcome anger , day and night meditate upon Brahman in its caves . Siddhas , with rosaries and (sacred) threads in their hands, with their eyes half-open , propitiate Śiva in the beautiful caves. This (mountain), having rendered fragrant the quarters with the fragrance of the mandāra flowers, is always noisy with the murmuring sound of the water of the mountain torrents. The mountain is always charming due to the young ones of the elephants and the elephants in the forest playing in the lands at its foot , due to herds of musk-deer and charming spotted antelopes, so also due to the sporting flocks of camaras and strange wild beasts, cooing pigeons , cakoras and cuckoos also, so also due to royal swans and peacocks. It is always resorted to by gods, guhyakas and bevies of celestial damsels .

The king said :

111-117. The mountain is full of many wonders ; it is the resort of all (kinds of) prosperity . O revered one, what is its height? What is its length? How extensive is it?

The sage said :

At (i.e. up to) its top it is thirty-six yojanas in height. Its length and expanse are ten yojanas. At the foot it is sixteen yojanas. It is adorned with the rows of yellow sandal (trees), mandāra (trees) and mango (trees). It is crowded with devadāru trees, and is adorned with sarala and arjuna (trees). The best mountain, always giving flowers and fruits, shines with kālāgaru trees, clove trees, so also with arbours and bowers. On seeing that beautiful mountain, Bhṛgu who was oppressed with famine , was mentally delighted and lived there only. (On the charming mountain, in its caves and thickets) Bhṛgu well-engrossed in penance, practised penance for a long time. Getting down from the mountain a vidhyādhara couple came (there). Approaching the sage, saluting him, it very much grieved, and stayed there.

118-130a. Seeing them like that the brāhmaṇa spoke sweet words: “O vidyādhara, tell me in a friendly way why you are so much unhappy.” Hearing the sage’s words, the vidyādhara said to the brāhmaṇa: “O best among the ascetics, listen to the cause of my unhappiness. Having obtained the fruit of my religious merit, I reached heaven. Though I got a deity’s (i.e. a divine) body, my face was like a tiger ’s. I do not know of which deed (of mine) this effect came up. Again and again thinking like this, I did not obtain pleasure . O brāhmaṇa, listen to this another (thing) due to which my mind is afflicted. This my wife is auspicious, of a sweet voice and beautiful. She is proficient in the arts of dancing and singing; she possesses all good qualities. When she was a maiden , she, the spotless one, playing upon the lute , very much delighted, with the seven strings, sage Nārada skilled in playing upon the lute. This one, having a lovely voice, pleased, even in her childlike state, the lord of gods, conversant with charming tunes. Hearing the fifth note, sweet due to many winding modes (of singing) of her with her body horripilating due to eagerness while playing upon the lute, Śiva nodding his head, and horripilated, was delighted. No other beautiful woman having the grace of good character, generosity, (other) hosts of virtues, beauty and youth, like her, is (to be found) in heaven. ‘What a great disparity is there between this divine- faced female and a tiger-faced male like me?’ O brāhmaṇa, always thinking like this in my mind, I am burning.” Hearing these words, Bhṛgu, Ikṣvāku ’s son, having a divine eye, and knowing the three times, laughed and said:

130b-138a. “O best vidyādhara, listen to the strange fruit of (one’s) deeds. Having obtained it, the wise are not deluded , but the ignorant are deluded. As poison , just of the measure of the wing of a bee is dangerous, similarly even a small act, not enjoined, is dangerous in its effect. Having fasted on Ekādaśī , you smeared your body with oil. Due to that you have become tiger-faced in the body of the previous existence on Dvādaśī . Formerly Purūravas , having fasted on the auspicious Ekādaśī but having used oil on the Dvādaśī obtained, like you, an ugly body. Seeing his ugly body, he was pained by that affliction. He went to the lord of mountains on the lake of the deities, and staying there with great joy, he bathed, and being pure, (sat on) a darbha -seat. The king, fasting, and, having controlled all his senses, and reflecting in his mind on Viṣṇu, dark green like a fresh cloud, having large lotus-like eyes, holding a conch, a disc, a mace and a lotus, covered with a yellow garment, shining with Kaustubha , wearing a garland of wood-flowers, practised a very severe penance for three months.

138b-151. Pleased with the small penance, Viṣṇu, remembering his being worshipped by the king during the (previous) seven existences , himself appeared before him on the Dvādaśī of the bright half of Māgha when the Sun was in Capricornus. Having quickly sprinkled that emperor with water from his conch, Viṣṇu, reminding him of his having used the oil, gave him an extremely handsome, lovely, charming form, due to (i.e. seeing) which goddess Urvaśī , the divine lady, loved him. The king who had obtained the boon, being blessed, went to his city. “Knowing the way of one’s acts to be like this, why are you afflicted, O vidyādhara? If you too desire to give up this ugliness of a demon , then, on my words only, quickly take bath in the water of the river Maṇikūṭa which removes old sins, and which is resorted to by sages, siddhas and gods in the month of Māgha. I shall tell you its manner. Due to your (good) luck, Māgha is near, (commencing) on the fifth day (from today). Beginning with the Ekādaśī of Pauṣa , and sleeping on a bare ground, and going without food, bathe three times (a day) for a month and worship Viṣṇu three times (a day), giving up pleasures and restraining your senses till the Ekādaśī in the bright half of Māgha, O best vidyādhara. Then, O god, O sinless one, having sprinkled you with auspicious water purified with hymns, I shall make the face of you who will have completely burnt your sins, resembling the face of Cupid on the holy day of Dvādaśī. O best vidyādhara, then having the face like that of a god, sport as you like, with this (lady) of an excellent complexion. You who have known the prowess of Māgha, always bathe in Māgha, so that your desires will be always fulfilled.” That noble and omniscient Bhṛgu, having thus spoken to him, recited to him the (following) verse:

152-164. “By means of baths in Māgha, calamities perish. By means of baths in Māgha sins perish. Māgha is superior to all sacrifices, and gives the fruit of (all kinds of) charity. Māgha roars (louder) than sacrifices. Māgha roars (louder) than abstract meditation . And O vidyādhara, Māgha roars (louder) than severe penance. The fruit which men obtain by (observing) restraints for ten years at Puṣkara , Kurukṣetra , Brahmāvarta having profuse water, at Avimukta , Prayāga , confluence of Gaṅgā and the ocean, is obtained by bathing for three days in Māgha. There is no doubt. Those, in whose mind there is, for a long time, interest in heaven, should bathe in water anywhere when the Sun is in Capricornus. Those who desire to have qualities like (long) life, (good) health , wealth, handsomeness, good fortune , should not give up bathing in Māgha. So also those who are afraid of hell , of poverty that is heaped, should by all means bathe in the month of Māgha. O best king, for washing off the mud of poverty, sins and bad luck, there is no other remedy than a bath in Māgha. Acts done without faith give small fruits. (But) a bath in Māgha gives the entire fruit. He who, with or without a desire, bathes anywhere outside (his house) in water, does not have sorrows in this or in the next world. As in the two fortnights the Moon waxes and wanes, in the same way in Māgha sins decrease and the heap of religious merit increases. As various gems come up from a mine, so religious merit of men springs up due to a bath in Māgha. As the desire-yielding cow fulfils the desire, or the desire-yielding gem gives the desired object, so a bath in Māgha fulfils all desires in the world.

165-166. Penance is the best in Kṛtayuga , knowledge in Tretā-yuga , sacrifice in Dvāpara , knowledge (devotion?) in Kaliyuga , and Māgha in all the ages. The bath in Māgha, O king, showers with the streams of merit all the castes and the stages of life.”

Vasiṣṭha said :

167-171. Having heard these words of Bhṛgu, that divine being along with Bhṛgu only bathed according to the manner told (in sacred texts) with his wife in that hermitage on the mountain on the bank of a river in Māgha. Then having secured, through the grace of Bhṛgu, what was desired by his mind, he having a divine face, rejoiced on the Maṇi-mountain. Bhṛgu, having favoured him (and so) delighted came (back) to Vindhya. The vidyādhara, merely by bathing on the lord of mountains full of gems in Māgha, had his face and form like those of Cupid. Bhṛgu too, having his body emaciated due to restraints, got down at the foot of Vindhya and came to Revā along with his disciples. O king, this importance of Māgha, the essence in the world, was told by the excellent brāhmaṇa Bhṛgu to the vidyādhara. He who listens to it, wonderful due to various fruits, would always secure all his charming desired objects like a deity.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 44690, revision 333884 (2022-03-19T00:49:03Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365704.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.