Uttara-khaṇḍa · Chapter 127
Sourceकार्तवीर्य उवाच। हेतुना केन विप्रर्षे माघस्नाने महाद्भुतः । प्रभावो वर्ण्यते नूनं तन्मे कथय सुव्रत १। गतपापो यदेकेन द्वितीयेन दिवं गतः । वैश्योऽसौ माघपुण्येन ब्रूहि मे तत्कुतूहलम् २। दत्तात्रेय उवाच। निसर्गात्सलिलं मेध्यं निर्मलं शुचिपांडुरम् । मलहं पुरुषव्याघ्र द्रावकं दाहनाशनम् । तारकं सर्वभूतानां पोषणं जीवनं च यत् ३। आपो नारायणोदेवः सर्ववेदेषु पठ्यते । ग्रहाणां च यथा सूर्यो नक्षत्राणां यथा शशी । मासानां च तथा माघः श्रेष्ठः सर्वेषु कर्मसु ४। मकरस्थे रवौ माघे प्रातः काले तथाऽमले । गोष्पदेऽपि जले स्नानं स्वर्गदं पापिनामपि ५। योगोऽयं दुर्लभो राजंस्त्रैलोक्ये सचराचरे । अस्मिन्योगे त्वशक्तोऽपि स्नायाद्यदि दिनत्रयम् ६। दद्यात्किंचिदशक्तोऽपि दरिद्राभाववांच्छया । त्रिस्नानेनापि माघस्य धनिनो दीर्घजीविनः ७। पंच वा सप्त वाहानि चंद्रवद्वर्धते फलम् । संप्राप्ते मकरादित्ये पुण्ये पुण्यप्रदे नृणाम् ८। सत्कार्यास्तिथयः सर्वा स्नानदानादि कर्मसु । कर्तारं दापयंतीह ह्यक्षयं शाश्वतं पदम् ९। तस्मान्माघे बहिः स्नायादात्मनो हितकाम्यया । अथातः संप्रवक्ष्यामि माघस्नानविधिं परम् १०। कर्तव्यो नियमः कश्चिद्व्रतरूपी नरोत्तमैः । फलातिशयहेतोर्वै किंचिद्भोज्यं त्यजेद्बुधः ११। भूमौ शयीत होतव्यमाज्यं तिलविमिश्रितम् । त्रिकालं चार्चयेद्विष्णुं वासुदेवं सनातनम् १२। दातव्यो दीपकोऽखंडो देवमुद्दिश्य माधवम् । इंधनं कंबलं वस्त्रमुपानत्कुंकुमं घृतम् १३। तैलं कार्पासकोष्ठं च तूलीं तूलवटीं पटीम् । अन्नं चैव यथाशक्ति देयं माघे नराधिप १४। सुवर्णं रत्तिकामात्रं दद्याद्वेदविदे तथा । तद्दानमक्षयं राजन्समुद्र इव सर्वदा १५। परस्याग्निं न सेवेत त्यजेच्चैव प्रतिग्रहम् । माघांते भोजयेद्विप्रान्यथाशक्ति नराधिप १६। देया च दक्षिणा तेभ्य आत्मनः श्रेय इच्छता । एकादशीविधानेन माघस्योद्यापनं तथा १७। कर्तव्यं श्रद्दधानेन ह्यक्षय्य स्वर्गवांछया । अनंतपुण्यावाप्त्यर्थं विष्णुसंप्रीतिहेतवे १८। मकरस्थे रवौ माघे गोविंदाच्युतमाधव । स्नानेनानेन भो देव यथोक्तफलदो भव १९। इति मंत्रं समुच्चार्य स्नायान्मौनी समाहितः । वासुदेवं हरिं कृष्णं माधवं च स्मरेत्पुनः २०। गृहेऽपि सजलं कुंभं वायुना निशिपीडितम् । तत्स्नानं तीर्थसदृशं सर्वकामफलप्रदम् २१। तत्र व्रतेन दातव्यं सान्नं चोपस्करान्वितम् । तत्स्नानस्य प्रभावेण नरो न निरयं व्रजेत् २२। तप्तेन वारिणा स्नानं यद्गृहे क्रियते नरैः । षडब्दफलदं तद्धि मकरस्थे दिवाकरे २३। बहिः स्नानं तु वाप्यादौ द्वादशाब्दफलं स्मृतम् । तडागे द्विगुणं राजन्नद्यां चैव चतुर्गुणम् २४। शतधा देवखातेषु शतधा तु महानदे । शतं चतुर्गुणं राजन्महानद्याश्च संगमे २५। सहस्रगुणितं सर्वं तत्फलं मकरे रवौ । गंगायां स्नानमात्रेण लभते मानवो नृप २६। गंगायां येऽवगाहंति माघमासे नृपोत्तम । चतुर्युगसहस्रं तु न पतंति सुरालयात् २७। दिनेदिने सहस्रं तु सुवर्णानां विशांपते । तेन दत्तं तु गंगायां यो माघे स्नाति मानवः२८। शतेन गुणितं माघे सहस्रं राजसत्तम । निर्दिष्टमृषिभिः स्नानं गंगायामुनसंगमे २९। पापौघभूरिभारस्य दाहार्थे च प्रजापतिः । प्रयागं विदधे भूप प्रजानां च हिते स्थितः ३०। शृणु स्थानमिदं सम्यक्सितासित जलं किल । पापरूप पशूनां च ब्रह्मणा विहितं पुरा ३१। सितासितजले मज्जेदपि पापशतान्वितः । मकरस्थे रवौ माघे नैव गर्भेषु मज्जति ३२। सूनारतोऽपि यो मर्त्यः प्रयागे स्नानमाचरेत् । माघेमासि नरव्याघ्र स याति परमंपदम् ३३। सितासिता तु या धारा सरस्वत्याविगर्भिता । तन्मार्गं विष्णुलोकस्य सृष्टिकर्ता ससर्ज वै ३४। दुस्तरा वैष्णवी माया देवैरपि सुदुर्जया । प्रयागे दह्यते सा तु माघे मासि नराधिप ३५। तेजोमयेषु लोकेषु भुक्त्वा भोगाननेकशः । पश्चाच्चक्रिणि लीयंते प्रयागे माघ मज्जनात् ३६। उपस्पृशति यो माघे मकरार्के सितासिते । न तत्पुण्यं च संख्यातुं चित्रगुप्तोऽपि वेत्यलम् ३७। सन्निमज्जति यो माघे मकरस्थ सितासिते । तस्य पुण्यस्य माहात्म्यं वक्तुं ब्रह्मापि न क्षमः ३८। संवत्सरशतं साग्रं निराहारस्य यत्फलम् । प्रयागे माघमासे तु त्र्यहस्नानस्य तत्फलम् ३९। स्वर्णभारसहस्रेण कुरुक्षेत्ररविग्रहे । यत्फलं लभते माघे वेण्याः स्नानाद्दिने दिने ४०। राजसूयसहस्रस्य राजन्नविकलं फलम् । सितासिते तु माघे च स्नानानां भवति ध्रुवम् ४१। पृथिव्यां यानि तीर्थानि पुर्यः सप्त च याः पुनः । वेण्यां स्नातुं समायांति माघेमासि नृपोत्तम ४२। सर्वतीर्थानि कृष्णानि पापिनां संगदोषतः । भवंति शुक्लवर्णानि प्रयागे माघमज्जनात् ४३। आकल्पसंचितं पापं जन्मभिर्यन्नरैर्नृप । तद्भवेद्भस्मसान्माघे स्नातानां च सितासिते ४४। वाङ्मनःकायजं पापं नरस्य विलयं व्रजेत् । प्रयागे माघमासे तु त्र्यहस्नातस्य निश्चितम् ४५। प्रयागे माघमासे यस्त्र्यहं स्नाति च मानवः । पापं त्यक्त्वा दिवं याति जीर्णां त्वचमिवोरगः ४६। कुरुक्षेत्रसमा गंगा यत्रकुत्रावगाहिता । तस्माद्दशगुणा पुण्या यत्र विंध्येन संगता ४७। तस्माच्छतगुणा गंगा काश्यामुत्तरवाहिनी । काश्याः शतगुणाः प्रोक्ता गंगायामुनसंगमे ४८। सा सहस्रगुणा तासां भवेत्पश्चिमवाहिनी । या राजन्दर्शनादेव ब्रह्महत्यापहारिणी ४९। या पश्चाद्वाहिनी गंगा कालिंद्या सह संगता । हंति कोटिकृतं पापं सा माघे नृप दुर्लभा 6.127.५०। यत्कथ्यतेऽमृतं राजन्सा वेणी भुवि कीर्तिता । तस्यां माघे मुहूर्तं तु देवानामपि दुर्लभम् ५१। ब्रह्माविष्णुर्महादेवो रुद्रादित्यमरुद्गणाः । गंधर्वा लोकपालाश्च यक्षकिन्नरपन्नगाः ५२। अणिमादिगुणैः सिद्धा ये चान्ये तत्त्ववादिनः । ब्रह्माणी पार्वती लक्ष्मीः शची मेनादितिर्दितिः ५३। सर्वास्ता देवपत्न्यश्च तथा नागांगना नृप । घृताची मेनका रंभा उर्वशी च तिलोत्तमा ५४। गणा ह्यप्सरसां सर्वे पितॄणां च गणास्तथा । स्नातुमायांति ते सर्वे माघे वेण्यां नराधिप ५५। कृते युगे स्वरूपेण कलौ प्रच्छन्नरूपिणः । प्रयागे माघमासे तु त्र्यहस्नानस्य यत्फलम् ५६। नाश्वमेधसहस्रेण तत्फलं लभते भुवि । त्र्यहस्नानफलं माघे पुरा कांचनमालिनी ५७। राक्षसाय ददौ भूप तेन मुक्तः स पापकृत् । कार्तवीर्य उवाच । भगवन्राक्षसः कोऽसौ सा का कांचनमालिनी ५८। कथं दत्तवती धर्मं कथं वा तस्य सद्गतिः । एतत्कथय योगींद्र अत्रिसंतानभास्कर । यदि त्वं मन्यसे श्राव्यं परं कौतूहलं हि मे ५९। दत्तात्रेय उवाच। शृणु राजन्विचित्रं त्वमितिहासं पुरातनम् । यस्य स्मरणमात्रेण वाजपेयफलं लभेत् ६०। अप्सरारूपसंपन्ना नाम्ना कांचनमालिनी । प्रयागे माघमासे सा स्नात्वा याति हरालयम् ६१। निकुंजे गिरिराजस्य तिष्ठता गिरिरूपिणा । दृष्टा गगनमारूढा तेन वृद्धेन रक्षसा ६२। तेजस्विनी सुहेमाभा सुश्रोणी दीर्घलोचना । चंद्रानना सुकेशी च पीनोन्नतपयोधरा ६३। तां दृष्ट्वा रूपसंपन्नामुवाच राक्षसस्तदा । का त्वं कमलपत्राक्षि कुत आगम्यते त्वया ६४। आर्द्रं च वसनं कस्मात्सार्द्रा ते कबरी कुतः । कुत्र आगम्यते भीरु कुतस्ते खेचरी गतिः ६५। केन पुण्येन वा भद्रे तव तेजोमयं वपुः । अतीवरूपसंपन्नं संभूतं च मनोहरम् ६६। त्वद्वस्त्रबिंदुपातेन मम मूर्ध्नि सुलोचने । क्षणेन ह्यगमच्छांतिं क्रूरं मे मानसं सदा ६७। नीरस्य महिमा कोऽयमेतद्व्याख्यातुमर्हसि । त्वं मे शीलवती भासि नाकृतिर्निर्गुणा भवेत् ६८। अप्सरा उवाच। श्रूयतामप्सराश्चाहं भो रक्षः कामरूपिणी । प्रयागतश्चागताऽहं नाम्ना कांचनमालिनी ६९। आर्द्रः परिकरो मेऽतः सुस्नाताऽहं सितासिते । गंतव्यं तु मया रक्षः कैलासे तु नगोत्तमे ७०। तत्रास्ते पार्वतीनाथः सुरासुरसुपूजितः । वेणीवारिप्रभावेण रक्षस्ते क्रूरता गता ७१। जाताहं येन पुण्येन गंधर्वस्य सुमेधसः । कन्यका दिव्यरूपा तु तत्सर्वं कथयामि ते ७२। कलिंगाधिपते राज्ञस्त्वहमासीच्च वेश्यका । रूपलावण्यसंपन्ना सौभाग्यमदगर्विता ७३। अन्यासां युवतीनां च तत्पुरेऽहं शिरोमणिः । तज्जन्मनि मया रक्षो भुक्त्वा भोगान्यथेच्छया ७४। मोहितं तत्पुरं सर्वं मया यौवनसंपदा । रत्नानि च विचित्राणि भूषणानि धनानि च ७५। वासांसि चित्ररूपाणि कर्पूरागुरुचंदनम् । एतच्चोपार्जितं सर्वं मया मोहनरूपया ७६। नाहं जानामि हेम्नोंतं स्वनिवासे निशाचर । संसेवंते युवानो मे चरणौ कामपीडिताः ७७। मया ते वंचिताः सर्वे सर्वस्वेन तु मायया । अन्योन्यस्पर्धाभावेन मृताः केचित्तु कामिनः ७८। इत्थं तन्नगरे रम्ये सकले मे गतिस्तदा । प्राप्ते तु वार्द्धके काले शुशोच हृदयं मम । न दत्तं न हुतं जप्तं न व्रतं चरितं मया ७९। नाराधितो मया देवश्चतुर्वर्गफलप्रदः। न मया पूजिता देवी दुर्गा दुर्गतिनाशिनी । सर्वपापहरो विष्णुर्न स्मृतो भोगलुब्धया ८०। न च संतर्पिता विप्रा न कृतं प्राणिनां हितम् । अणुमात्रमिदं पुण्यं न कृतं च प्रमादतः ८१। पातकं तु कृतं भद्र तेन मे दह्यते मनः । बहुधैवं विलप्याहं ब्राह्मणं शरणं गता ८२। ब्रह्मण्यं वेदविद्वांसं तस्य राज्ञः पुरोहितम् । स हि पृष्टो मया रक्षः कथं मे निष्कृतिर्भवेत् ८३। पापस्यास्य द्विजश्रेष्ठ कथं यास्यामि सद्गतिम् । स्वेनैव कर्मणा तप्तां वराकीं दीनमानसाम् ८४। पापपंकनिमग्नां त्वं मामुद्धर कचग्रहैः । मयि कारुण्यंजं वारि वर्षहर्षदृशा द्विज ८५। सज्जने साधवः सर्वे साधुः साधुरसज्जने । इत्यसौ मद्वचः श्रुत्वा चकारानुग्रहं मयि ८६। द्विज उवाच। निषिद्धाचरणं जाने सर्वं तेऽहं वरानने । कुरु मे सत्वरं वाक्यं याहि क्षेत्रं प्रजापते ८७। तत्र गत्वा कुरु स्नानं तेन पापक्षयस्तव । सर्वं मनोगतं भद्रे त्वदीयं शोचितं मया ८८। नाहमन्यत्प्रपश्यामि यत्ते पापप्रणाशनम् । प्रायश्चित्तं परं तीर्थे स्नानं च ऋषिभिः स्मृतम् ८९। किंतु तीर्थे त्यजेद्भीरु मनसाप्यशुभं कृतम् । प्रयागस्नानशुद्धा त्वं स्वर्गं यास्यसि निश्चितम् ९०। प्रयागस्नानमात्रेण नृणां स्वर्गो न संशयः । अन्यदेशकृतं पापं तत्क्षणादेव भामिनि ९१। प्रयागे विलयं याति पापं तीर्थकृतं विना । शृणु भीरु पुरा शक्रो गौतमस्य मुनेर्वधूम् ९२। दृष्ट्वा कामवशं प्राप्तस्तां गतो गुप्तकामुकः । उग्रेण तेन पापेन तदैव जनितं फलम् ९३। ऋषिस्त्रीगंतुरिंद्रस्य तस्याश्च पुरतस्तदा । कुत्सितं गर्हितं जातमिति लज्जाकरं वपुः ९४। तद्भर्तुः शापमाहात्म्यात्सहस्रभगचिह्नितम् । अधोमुखस्ततो भूत्वा देवराजो विनिर्गतः ९५। निनिंद स्वकृतं कर्म सोऽभिभूतः सलज्जितः । मेरोः शिरसि तोयाढ्ये शतयोजनविस्तृते ९६। तत्र गत्वा प्रविष्टस्तु हेमांभोरुहकोरके । तत्रस्थो गर्हयन्नित्यमात्मानं मन्मथं तथा ९७। धिक्तां कामात्मतां लोके सद्यः पातकदायिनीम् । यया हि नरकं याति सर्वलोकविगर्हितः ९८। आयुः कीर्तिर्यशोधर्म धैर्य ध्वंसकरी तथा । धिङ्मन्मथं दुराचारमापदां नियतं पदम् ९९। देहस्थं दुर्दमं शत्रुमसंतुष्टं सदावशम् । इत्थंवादिनि प्रच्छन्ने वासवे पद्मसद्मनि 6.127.१००। आखंडलं विना भीरु देवलोको न शोभते । ततो देवाः सगंधर्वा लोकपालाः सकिन्नराः १०१। शच्या सह समागम्य पप्रच्छुस्ते बृहस्पतिम् । भगवन्बलभिद्देवं नैव जानीमहे वयम् १०२। क्व तिष्ठति गतः कुत्र कुत्र वा मृगयामहे । न नाकः शोभते तेन विना देवगणैः सह १०३। सुपुत्रेण विना यद्वत्कुलं श्रीमद्गुणान्वितम् । उपायश्चिंत्यतां सद्यः स्वर्लोके येन शोभते १०४। सनाथः सुश्रियायुक्तो न विलंबोऽत्र युज्यते । इति तेषां वचः श्रुत्वा गुरुर्वचनमब्रवीत् १०५। जानेऽहं स्वापराधेन लज्जया यत्र तिष्ठति । रभसा लब्धकार्यस्य भुंक्ते स मघवा फलम् १०६। नृणां नीतिपरित्यागाद्विपाकाः स्युर्भयंकराः । अहो राज्यमदैर्मत्तः कृत्याकृत्यमचिंतयन् १०७। कृतवान्निंद्यमानं हि दृष्टादृष्टक्षयंकरम् । कुर्वंति बालिशा यत्र दैवोपहतबुद्धयः १०८। अपराधाद्यथाजन्म स्यादिहामुत्र निष्फलम् । अधुना तत्र गच्छामो यत्र शक्रः स तिष्ठति १०९। इत्युक्त्वा निर्गताः सर्वे बृहस्पतिपुरोगमाः । दृष्ट्वा सरसि विस्तीर्णे स्वर्णपंकजकाननम् ११०। तुष्टुवुर्देवराजानं प्रबोधो येन जायते । ततो गुरोः प्रबोधेन निर्गतः पद्मकुड्मलात् १११। दीनाननो विरूपस्तु व्रीडाकुंचितलोचनः । जग्राह चरणाविंद्रो गुरोस्तस्याग्रजन्मनः ११२। त्राहि मां निष्कृतिं ब्रूहि पापस्यास्य बृहस्पते । देवराजवचः श्रुत्वा जगौ विप्रो बृहस्पतिः ११३। शृणु देवेंद्र वक्ष्येऽहमुपायं पापनाशनम् । प्रयागस्नानमात्रेण तत्क्षणादेव पातकात् ११४। मुच्यसे देवराजत्वं तत्र यामः सहैव ते । अथ पुरोधसा सार्धमागत्य बलमर्दनः ११५। सस्नौ सितासिते तीर्थे सद्यो मुक्तो ह्यघैस्ततः । अथ देवगुरुस्तस्मै प्रसन्नस्तु वरं ददौ ११६। प्रयागस्नानमात्रेण क्षीणं पापं त्वयानघ । क्षीणपापस्य ते शक्र मत्प्रसादेन सत्वरम् ११७। सहस्रमेतद्योनीनां सहस्रं स्याद्दृशां तव । तदैव द्विजवाक्येन शुशुभे च शचीपतिः ११८। लोचनानां सहस्रेण पंकजैरिव मानसम् । अथ वृंदारकैः सर्वैरृषिभिश्चाभिपूजितः ११९। गंधर्वैः स्तूयमानस्तु गतः शक्रोऽमरावतीम् । इत्थं सद्यो विपापोऽभूत्प्रयागे पाकशासनः १२०। याहि त्वमपि कल्याणि प्रयागं देवसेवितम् । सद्यः पापविनाशाय तथा स्वर्गतये दृढम् १२१। इति तस्य वचः श्रुत्वा सेतिहासं समंगलम् । तदैव संभ्रमापन्ना नत्वा पादौ द्विजस्य तु १२२। त्यक्त्वा बंधुजनं सर्वं दासदासीगृहं तथा । सकलान्विषयान्रक्षो विषग्रासानिव स्फुटम् १२३। वपुश्च क्षणविध्वंसि पश्यंती निर्गता ह्यहम् । नरकार्णवसंपात दारुणांतर वह्निना १२४। हृदये कुणपव्याघ्र तदा तत्तप्यमानया । मया गत्वा कृतं स्नानं माघे मासि सितासिते १२५। तस्य स्नानस्य माहात्म्यं शृणु वृद्धनिशाचर । त्र्यहात्पापक्षयो जातः सप्तविंशतिभिर्दिनैः १२६। शेषैर्मे यदभूत्पुण्यं तेन देवत्वमागता । रममाणा तु कैलासे गिरिजायाः प्रिया सखी १२७। जातिस्मरा तथा जाता प्रयागस्य प्रभावतः । स्मृत्वा प्रयागमाहात्म्यं माघे माघे व्रजाम्यहम् १२८। इति राक्षस यत्पृष्टं त्वया विस्मितचेतसा । तन्मया कथितं सर्वं चरितं प्रीतये तव १२९। मत्प्रीतये चरित्रं स्वं त्वं ब्रूहि मम राक्षस । कर्मणा केनजातोऽसि विरूपोऽतिभयंकरः १३०। श्मश्रुलो दीर्घदंष्ट्रंश्च क्रव्यादो गिरिगह्वरे । राक्षस उवाच। इष्टं ददाति गृह्णाति गुह्यं वदति पृच्छति १३१। प्रीत्या हि सज्जनो भद्रे तच्च सर्वं त्वयि स्थितम् । त्वया संभावितो नूनं मन्येऽहं वामलोचने १३२। भाविनी निष्कृतिः सद्यस्त्वयास्य क्रूरकर्मणः । अतो वक्ष्यामि ते भद्रे दुष्कृतं यत्स्वयंकृतम् १३३। निवेद्य सज्जने दुःखं ततः सर्वसुखी भवेत् । शृणु सुश्रोण्यहं काश्यां बह्वृचो वेदपारगः १३४। जातः पुरा द्विजः श्रेष्ठः कुले महति निर्मले । राज्ञां दुष्कृतिनां भीरु शूद्राणां च तथा विशाम् १३५। वाराणस्यां कृतो घोरो मया दुष्टप्रतिग्रहः । बहुधा बहुधा वारं निषिद्धः कुत्सितो बहु १३६। चांडालस्यापि न त्यक्तो मया दुष्टप्रतिग्रहः । अन्यच्च पातकं तत्र ममाभून्मूढचेतसः । तन्नास्ति दुष्कृतं कर्म मया यत्र न यत्कृतम् १३७। अन्यच्च श्रूयतां दोषः क्षेत्रस्य वरवर्णिनि । अविमुक्तेऽणुमात्रं यत्तदघं मेरुतां व्रजेत् । न धर्मस्तु मया कश्चित्संचितस्तत्र जन्मनि १३८। ततो बहुतिथे काले मृतस्तत्रैव शोभने । अविमुक्तप्रभावेण न चाहं नरकं गतः १३९। अविमुक्ते मृतः कश्चिन्नरकं नेति किल्बिषी । अविमुक्ते कृतं किंचित्पापं वज्री भवेद्दृढम् १४०। वज्रलेपेन पापेन तेन मे जन्म राक्षसम् । रौद्रं क्रूरतरं पापं संभूतं हिमपर्वते १४१। द्विर्जातो गृध्रयोनौ प्राक्त्रिर्व्याघ्रो द्विः सरीसृपः । एकवारमुलूकस्तु विड्वराहस्ततः परम् १४२। इदं तु दशमं जन्म राक्षसं मम भामिनी । अतीतानि सहस्राणि वर्षाणि मम जन्मनः १४३। नास्ति मे निष्कृतिर्भद्रे एतस्माद्दुःखसागरात् । अत्र त्रियोजनं सुभ्रूर्निर्जंतु हि मया कृतम् १४४। अनागसां च भूतानां बहूनां च कृतः क्षयः । कर्मणा तेन मे सुभ्रूर्दह्यते सततं मनः १४५। त्वद्दर्शनसुधासिक्तं गतं शैत्यं मनो मम । तीर्थं फलति कालेन सद्यः साधुसमागमः १४६। अतः सत्संगतिं सुभ्रूः प्रशंसंति मनीषिणः । एतत्ते कथितं सर्वं स्वदुःखं हृद्गतं मया १४७। विरलः सज्जनः सुभ्रूः स्वात्मा यस्य न खिद्यते । जानास्यत्रोचितं त्वं हि किंचिन्नो वच्म्यतः परम् १४८। अस्य दुःखोदधेः पारं कथं यामीति चिंतयन् । सज्जनानां समा भूतिः सर्वेषामुपजीवनम् १४९। क्षीरार्णवः पयो दत्ते हंसाय न बकाय किम् । दत्तात्रेय उवाच। इति तस्य वचः श्रुत्वा दयार्द्रीकृतमानसा 6.127.१५०। धर्मदाने मतिं कृत्वा जगौ कांचनमालिनी । करिष्ये निष्कृतिं रक्ष इदानीं खलु मा शुचः १५१। प्रतिज्ञां तु दृढां कृत्वा यतिष्ये तव मुक्तये । बहवो हि कृता माघा वर्षे वर्षे यथाविधि १५२। श्रद्धापूर्वं मया भद्र ब्रह्मक्षेत्रे सितासिते । तां वदामि तु संख्यातिं तस्य धर्मस्य राक्षस १५३। गूढो धर्मो हि कर्तव्य इत्यूचुर्विबुधा जनाः । आर्ते दानं प्रशंसंति मुनयो वेदवादिनः १५४। सागरे वर्षतो भद्र किं मेघस्य फलं भवेत् । अनुभूतं मया रक्षः स्वयं तत्पुण्यजं फलम् १५५। तत्तु दास्यामि ते मित्र सद्यः पापविनाशनम् । निष्पीड्याथ ततो वस्त्रं जलं कृत्वा करांबुजे १५६। ददौ सा माघजं पुण्यं तस्मै वृद्धाय रक्षसे । शृणु राजन्विचित्रं हि प्रभावं माघधर्मजम् १५७। तदैवं प्राप्य तत्पुण्यं विमुक्ता राक्षसी तनुः । संभूतो देवताकारस्तेजो भास्करविग्रहः १५८। देवयानं समारूढः सहर्षोत्फुल्ललोचनः । द्योतमानस्तदा व्योम्नि भासयन्प्रभया दिशः १५९। दिव्यरूपधरो रेजे द्वितीय इव भास्करः । ततोऽभिनंदयामास सतां कांचनमालिनीम् १६०। भद्रे वेत्तीश्वरो देवः कर्मणां यः फलप्रदः । तत्त्वयोपकृतं सर्वं यत्र मे नास्ति निष्कृतिः १६१। इदानीमपि कारुण्यात्प्रसीदानुग्रहं कुरु । शिक्षां विधेहि मे देवि सर्वनीतिमयीं शुभाम् १६२। सर्वधर्मकरीं नूनं न कुर्वे पातकं यथा । तां श्रुत्वा त्वदनुज्ञातः पश्चाद्यामि सुरालयम् १६३। दत्तात्रेय उवाच। एतन्निशम्य तेनोक्तं प्रियं धर्ममयं वचः । अतिप्रीत्याब्रवीद्धर्मं राजन्कांचनमालिनी १६४। धर्मं भजस्व सततं त्यज भूतहिंसां सेवस्व साधुपुरुषान्जहि कामशत्रुम् । अन्यस्य दोषगुणकीर्तनमाशु हित्वा सत्यं वदार्चय हरिं व्रज देवलोकम् १६५। देहेऽस्थिमांसरुधिरे स्वमतिं त्यज त्वं जायासुतादिषु सदा ममतां विमुंच । पश्यानिशं जगदिदं क्षणभंगुरं हि वैराग्यभावरसिको भव योगनिष्ठः १६६। प्रीत्या मया निगदितं तव धर्ममार्गं चित्तो निधेहि सकलं भवशीलयुक्तः । संत्यज्य राक्षसतनुं धृतदेवदेहो ज्योतिर्मयो व्रज यथासुखमाशु नाकम् १६७। श्रुत्वाधर्मं ततो हृष्टः संतुष्टो राक्षसोऽब्रवीत् । भवप्रमुदिता नित्यं सर्वदा शिवमस्तु ते १६८। आचन्द्रार्कं रमस्व त्वं कैलासे शिवसन्निधौ । उमयाऽखंडितं प्रेम तवास्तु वरवर्णिनि १६९। धर्मनिष्ठा तपोनिष्ठा मातस्त्वं भव सर्वदा । मास्तु लोभः शरीरे ते आपन्नार्ति सदा हर १७०। इत्युक्त्वा तु प्रणम्याथ सतां कांचनमालिनीम् । जगाम राक्षसः स्वर्गं गंधर्वैर्बहुभिः स्तुतः १७१। देवकन्यास्तदागत्य ववर्षुः पुष्पवृष्टिभिः । तस्याः कांचनमालिन्या मूर्ध्नि हर्षसमाकुलाः १७२। तामालिंग्य ततः प्रोचुः कन्यकास्तु प्रियं वचः । कृतं भद्रे त्वया चित्रं राक्षसस्य विमोक्षणम् १७३। दुष्टस्यास्य भयात्कश्चिद्विशत्यस्मिन्न कानने । अधुना निर्भया ह्यत्र विचरामो यथासुखम् १७४। श्रुत्वा तद्वचनं राजंस्तासां कांचनमालिनी । हृष्टा तेनैव दानेन कृतकृत्या तदा सती १७५। तं राक्षसं कांचनमालिनीवरा गन्धर्वकन्या परिमोच्य सत्वरम् । क्रीडंत्यमूभिः प्रययौ हरालयं प्रीत्या सपूर्णा च परोपकारया १७६। संवादमेनं वरकन्यकेरितं भक्त्या परं यः शृणुयाच्च मानवः । न बाध्यते जातु सदा स राक्षसैर्धर्मे मतिस्तस्य भृशं हि जायते १७७। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहिताया। मुत्तरखण्डे माघमासमाहात्म्ये दिलीपवसिष्ठसंवादे राक्षसमोक्षोनाम सप्तविंशत्यधिकशततमोऽध्यायः१२७।
kārtavīrya uvāca| hetunā kena viprarṣe māghasnāne mahādbhutaḥ | prabhāvo varṇyate nūnaṃ tanme kathaya suvrata 1| gatapāpo yadekena dvitīyena divaṃ gataḥ | vaiśyo'sau māghapuṇyena brūhi me tatkutūhalam 2| dattātreya uvāca| nisargātsalilaṃ medhyaṃ nirmalaṃ śucipāṃḍuram | malahaṃ puruṣavyāghra drāvakaṃ dāhanāśanam | tārakaṃ sarvabhūtānāṃ poṣaṇaṃ jīvanaṃ ca yat 3| āpo nārāyaṇodevaḥ sarvavedeṣu paṭhyate | grahāṇāṃ ca yathā sūryo nakṣatrāṇāṃ yathā śaśī | māsānāṃ ca tathā māghaḥ śreṣṭhaḥ sarveṣu karmasu 4| makarasthe ravau māghe prātaḥ kāle tathā'male | goṣpade'pi jale snānaṃ svargadaṃ pāpināmapi 5| yogo'yaṃ durlabho rājaṃstrailokye sacarācare | asminyoge tvaśakto'pi snāyādyadi dinatrayam 6| dadyātkiṃcidaśakto'pi daridrābhāvavāṃcchayā | trisnānenāpi māghasya dhanino dīrghajīvinaḥ 7| paṃca vā sapta vāhāni caṃdravadvardhate phalam | saṃprāpte makarāditye puṇye puṇyaprade nṛṇām 8| satkāryāstithayaḥ sarvā snānadānādi karmasu | kartāraṃ dāpayaṃtīha hyakṣayaṃ śāśvataṃ padam 9| tasmānmāghe bahiḥ snāyādātmano hitakāmyayā | athātaḥ saṃpravakṣyāmi māghasnānavidhiṃ param 10| kartavyo niyamaḥ kaścidvratarūpī narottamaiḥ | phalātiśayahetorvai kiṃcidbhojyaṃ tyajedbudhaḥ 11| bhūmau śayīta hotavyamājyaṃ tilavimiśritam | trikālaṃ cārcayedviṣṇuṃ vāsudevaṃ sanātanam 12| dātavyo dīpako'khaṃḍo devamuddiśya mādhavam | iṃdhanaṃ kaṃbalaṃ vastramupānatkuṃkumaṃ ghṛtam 13| tailaṃ kārpāsakoṣṭhaṃ ca tūlīṃ tūlavaṭīṃ paṭīm | annaṃ caiva yathāśakti deyaṃ māghe narādhipa 14| suvarṇaṃ rattikāmātraṃ dadyādvedavide tathā | taddānamakṣayaṃ rājansamudra iva sarvadā 15| parasyāgniṃ na seveta tyajeccaiva pratigraham | māghāṃte bhojayedviprānyathāśakti narādhipa 16| deyā ca dakṣiṇā tebhya ātmanaḥ śreya icchatā | ekādaśīvidhānena māghasyodyāpanaṃ tathā 17| kartavyaṃ śraddadhānena hyakṣayya svargavāṃchayā | anaṃtapuṇyāvāptyarthaṃ viṣṇusaṃprītihetave 18| makarasthe ravau māghe goviṃdācyutamādhava | snānenānena bho deva yathoktaphalado bhava 19| iti maṃtraṃ samuccārya snāyānmaunī samāhitaḥ | vāsudevaṃ hariṃ kṛṣṇaṃ mādhavaṃ ca smaretpunaḥ 20| gṛhe'pi sajalaṃ kuṃbhaṃ vāyunā niśipīḍitam | tatsnānaṃ tīrthasadṛśaṃ sarvakāmaphalapradam 21| tatra vratena dātavyaṃ sānnaṃ copaskarānvitam | tatsnānasya prabhāveṇa naro na nirayaṃ vrajet 22| taptena vāriṇā snānaṃ yadgṛhe kriyate naraiḥ | ṣaḍabdaphaladaṃ taddhi makarasthe divākare 23| bahiḥ snānaṃ tu vāpyādau dvādaśābdaphalaṃ smṛtam | taḍāge dviguṇaṃ rājannadyāṃ caiva caturguṇam 24| śatadhā devakhāteṣu śatadhā tu mahānade | śataṃ caturguṇaṃ rājanmahānadyāśca saṃgame 25| sahasraguṇitaṃ sarvaṃ tatphalaṃ makare ravau | gaṃgāyāṃ snānamātreṇa labhate mānavo nṛpa 26| gaṃgāyāṃ ye'vagāhaṃti māghamāse nṛpottama | caturyugasahasraṃ tu na pataṃti surālayāt 27| dinedine sahasraṃ tu suvarṇānāṃ viśāṃpate | tena dattaṃ tu gaṃgāyāṃ yo māghe snāti mānavaḥ28| śatena guṇitaṃ māghe sahasraṃ rājasattama | nirdiṣṭamṛṣibhiḥ snānaṃ gaṃgāyāmunasaṃgame 29| pāpaughabhūribhārasya dāhārthe ca prajāpatiḥ | prayāgaṃ vidadhe bhūpa prajānāṃ ca hite sthitaḥ 30| śṛṇu sthānamidaṃ samyaksitāsita jalaṃ kila | pāparūpa paśūnāṃ ca brahmaṇā vihitaṃ purā 31| sitāsitajale majjedapi pāpaśatānvitaḥ | makarasthe ravau māghe naiva garbheṣu majjati 32| sūnārato'pi yo martyaḥ prayāge snānamācaret | māghemāsi naravyāghra sa yāti paramaṃpadam 33| sitāsitā tu yā dhārā sarasvatyāvigarbhitā | tanmārgaṃ viṣṇulokasya sṛṣṭikartā sasarja vai 34| dustarā vaiṣṇavī māyā devairapi sudurjayā | prayāge dahyate sā tu māghe māsi narādhipa 35| tejomayeṣu lokeṣu bhuktvā bhogānanekaśaḥ | paścāccakriṇi līyaṃte prayāge māgha majjanāt 36| upaspṛśati yo māghe makarārke sitāsite | na tatpuṇyaṃ ca saṃkhyātuṃ citragupto'pi vetyalam 37| sannimajjati yo māghe makarastha sitāsite | tasya puṇyasya māhātmyaṃ vaktuṃ brahmāpi na kṣamaḥ 38| saṃvatsaraśataṃ sāgraṃ nirāhārasya yatphalam | prayāge māghamāse tu tryahasnānasya tatphalam 39| svarṇabhārasahasreṇa kurukṣetraravigrahe | yatphalaṃ labhate māghe veṇyāḥ snānāddine dine 40| rājasūyasahasrasya rājannavikalaṃ phalam | sitāsite tu māghe ca snānānāṃ bhavati dhruvam 41| pṛthivyāṃ yāni tīrthāni puryaḥ sapta ca yāḥ punaḥ | veṇyāṃ snātuṃ samāyāṃti māghemāsi nṛpottama 42| sarvatīrthāni kṛṣṇāni pāpināṃ saṃgadoṣataḥ | bhavaṃti śuklavarṇāni prayāge māghamajjanāt 43| ākalpasaṃcitaṃ pāpaṃ janmabhiryannarairnṛpa | tadbhavedbhasmasānmāghe snātānāṃ ca sitāsite 44| vāṅmanaḥkāyajaṃ pāpaṃ narasya vilayaṃ vrajet | prayāge māghamāse tu tryahasnātasya niścitam 45| prayāge māghamāse yastryahaṃ snāti ca mānavaḥ | pāpaṃ tyaktvā divaṃ yāti jīrṇāṃ tvacamivoragaḥ 46| kurukṣetrasamā gaṃgā yatrakutrāvagāhitā | tasmāddaśaguṇā puṇyā yatra viṃdhyena saṃgatā 47| tasmācchataguṇā gaṃgā kāśyāmuttaravāhinī | kāśyāḥ śataguṇāḥ proktā gaṃgāyāmunasaṃgame 48| sā sahasraguṇā tāsāṃ bhavetpaścimavāhinī | yā rājandarśanādeva brahmahatyāpahāriṇī 49| yā paścādvāhinī gaṃgā kāliṃdyā saha saṃgatā | haṃti koṭikṛtaṃ pāpaṃ sā māghe nṛpa durlabhā 6.127.50| yatkathyate'mṛtaṃ rājansā veṇī bhuvi kīrtitā | tasyāṃ māghe muhūrtaṃ tu devānāmapi durlabham 51| brahmāviṣṇurmahādevo rudrādityamarudgaṇāḥ | gaṃdharvā lokapālāśca yakṣakinnarapannagāḥ 52| aṇimādiguṇaiḥ siddhā ye cānye tattvavādinaḥ | brahmāṇī pārvatī lakṣmīḥ śacī menāditirditiḥ 53| sarvāstā devapatnyaśca tathā nāgāṃganā nṛpa | ghṛtācī menakā raṃbhā urvaśī ca tilottamā 54| gaṇā hyapsarasāṃ sarve pitṝṇāṃ ca gaṇāstathā | snātumāyāṃti te sarve māghe veṇyāṃ narādhipa 55| kṛte yuge svarūpeṇa kalau pracchannarūpiṇaḥ | prayāge māghamāse tu tryahasnānasya yatphalam 56| nāśvamedhasahasreṇa tatphalaṃ labhate bhuvi | tryahasnānaphalaṃ māghe purā kāṃcanamālinī 57| rākṣasāya dadau bhūpa tena muktaḥ sa pāpakṛt | kārtavīrya uvāca | bhagavanrākṣasaḥ ko'sau sā kā kāṃcanamālinī 58| kathaṃ dattavatī dharmaṃ kathaṃ vā tasya sadgatiḥ | etatkathaya yogīṃdra atrisaṃtānabhāskara | yadi tvaṃ manyase śrāvyaṃ paraṃ kautūhalaṃ hi me 59| dattātreya uvāca| śṛṇu rājanvicitraṃ tvamitihāsaṃ purātanam | yasya smaraṇamātreṇa vājapeyaphalaṃ labhet 60| apsarārūpasaṃpannā nāmnā kāṃcanamālinī | prayāge māghamāse sā snātvā yāti harālayam 61| nikuṃje girirājasya tiṣṭhatā girirūpiṇā | dṛṣṭā gaganamārūḍhā tena vṛddhena rakṣasā 62| tejasvinī suhemābhā suśroṇī dīrghalocanā | caṃdrānanā sukeśī ca pīnonnatapayodharā 63| tāṃ dṛṣṭvā rūpasaṃpannāmuvāca rākṣasastadā | kā tvaṃ kamalapatrākṣi kuta āgamyate tvayā 64| ārdraṃ ca vasanaṃ kasmātsārdrā te kabarī kutaḥ | kutra āgamyate bhīru kutaste khecarī gatiḥ 65| kena puṇyena vā bhadre tava tejomayaṃ vapuḥ | atīvarūpasaṃpannaṃ saṃbhūtaṃ ca manoharam 66| tvadvastrabiṃdupātena mama mūrdhni sulocane | kṣaṇena hyagamacchāṃtiṃ krūraṃ me mānasaṃ sadā 67| nīrasya mahimā ko'yametadvyākhyātumarhasi | tvaṃ me śīlavatī bhāsi nākṛtirnirguṇā bhavet 68| apsarā uvāca| śrūyatāmapsarāścāhaṃ bho rakṣaḥ kāmarūpiṇī | prayāgataścāgatā'haṃ nāmnā kāṃcanamālinī 69| ārdraḥ parikaro me'taḥ susnātā'haṃ sitāsite | gaṃtavyaṃ tu mayā rakṣaḥ kailāse tu nagottame 70| tatrāste pārvatīnāthaḥ surāsurasupūjitaḥ | veṇīvāriprabhāveṇa rakṣaste krūratā gatā 71| jātāhaṃ yena puṇyena gaṃdharvasya sumedhasaḥ | kanyakā divyarūpā tu tatsarvaṃ kathayāmi te 72| kaliṃgādhipate rājñastvahamāsīcca veśyakā | rūpalāvaṇyasaṃpannā saubhāgyamadagarvitā 73| anyāsāṃ yuvatīnāṃ ca tatpure'haṃ śiromaṇiḥ | tajjanmani mayā rakṣo bhuktvā bhogānyathecchayā 74| mohitaṃ tatpuraṃ sarvaṃ mayā yauvanasaṃpadā | ratnāni ca vicitrāṇi bhūṣaṇāni dhanāni ca 75| vāsāṃsi citrarūpāṇi karpūrāgurucaṃdanam | etaccopārjitaṃ sarvaṃ mayā mohanarūpayā 76| nāhaṃ jānāmi hemnoṃtaṃ svanivāse niśācara | saṃsevaṃte yuvāno me caraṇau kāmapīḍitāḥ 77| mayā te vaṃcitāḥ sarve sarvasvena tu māyayā | anyonyaspardhābhāvena mṛtāḥ kecittu kāminaḥ 78| itthaṃ tannagare ramye sakale me gatistadā | prāpte tu vārddhake kāle śuśoca hṛdayaṃ mama | na dattaṃ na hutaṃ japtaṃ na vrataṃ caritaṃ mayā 79| nārādhito mayā devaścaturvargaphalapradaḥ| na mayā pūjitā devī durgā durgatināśinī | sarvapāpaharo viṣṇurna smṛto bhogalubdhayā 80| na ca saṃtarpitā viprā na kṛtaṃ prāṇināṃ hitam | aṇumātramidaṃ puṇyaṃ na kṛtaṃ ca pramādataḥ 81| pātakaṃ tu kṛtaṃ bhadra tena me dahyate manaḥ | bahudhaivaṃ vilapyāhaṃ brāhmaṇaṃ śaraṇaṃ gatā 82| brahmaṇyaṃ vedavidvāṃsaṃ tasya rājñaḥ purohitam | sa hi pṛṣṭo mayā rakṣaḥ kathaṃ me niṣkṛtirbhavet 83| pāpasyāsya dvijaśreṣṭha kathaṃ yāsyāmi sadgatim | svenaiva karmaṇā taptāṃ varākīṃ dīnamānasām 84| pāpapaṃkanimagnāṃ tvaṃ māmuddhara kacagrahaiḥ | mayi kāruṇyaṃjaṃ vāri varṣaharṣadṛśā dvija 85| sajjane sādhavaḥ sarve sādhuḥ sādhurasajjane | ityasau madvacaḥ śrutvā cakārānugrahaṃ mayi 86| dvija uvāca| niṣiddhācaraṇaṃ jāne sarvaṃ te'haṃ varānane | kuru me satvaraṃ vākyaṃ yāhi kṣetraṃ prajāpate 87| tatra gatvā kuru snānaṃ tena pāpakṣayastava | sarvaṃ manogataṃ bhadre tvadīyaṃ śocitaṃ mayā 88| nāhamanyatprapaśyāmi yatte pāpapraṇāśanam | prāyaścittaṃ paraṃ tīrthe snānaṃ ca ṛṣibhiḥ smṛtam 89| kiṃtu tīrthe tyajedbhīru manasāpyaśubhaṃ kṛtam | prayāgasnānaśuddhā tvaṃ svargaṃ yāsyasi niścitam 90| prayāgasnānamātreṇa nṛṇāṃ svargo na saṃśayaḥ | anyadeśakṛtaṃ pāpaṃ tatkṣaṇādeva bhāmini 91| prayāge vilayaṃ yāti pāpaṃ tīrthakṛtaṃ vinā | śṛṇu bhīru purā śakro gautamasya munervadhūm 92| dṛṣṭvā kāmavaśaṃ prāptastāṃ gato guptakāmukaḥ | ugreṇa tena pāpena tadaiva janitaṃ phalam 93| ṛṣistrīgaṃturiṃdrasya tasyāśca puratastadā | kutsitaṃ garhitaṃ jātamiti lajjākaraṃ vapuḥ 94| tadbhartuḥ śāpamāhātmyātsahasrabhagacihnitam | adhomukhastato bhūtvā devarājo vinirgataḥ 95| niniṃda svakṛtaṃ karma so'bhibhūtaḥ salajjitaḥ | meroḥ śirasi toyāḍhye śatayojanavistṛte 96| tatra gatvā praviṣṭastu hemāṃbhoruhakorake | tatrastho garhayannityamātmānaṃ manmathaṃ tathā 97| dhiktāṃ kāmātmatāṃ loke sadyaḥ pātakadāyinīm | yayā hi narakaṃ yāti sarvalokavigarhitaḥ 98| āyuḥ kīrtiryaśodharma dhairya dhvaṃsakarī tathā | dhiṅmanmathaṃ durācāramāpadāṃ niyataṃ padam 99| dehasthaṃ durdamaṃ śatrumasaṃtuṣṭaṃ sadāvaśam | itthaṃvādini pracchanne vāsave padmasadmani 6.127.100| ākhaṃḍalaṃ vinā bhīru devaloko na śobhate | tato devāḥ sagaṃdharvā lokapālāḥ sakinnarāḥ 101| śacyā saha samāgamya papracchuste bṛhaspatim | bhagavanbalabhiddevaṃ naiva jānīmahe vayam 102| kva tiṣṭhati gataḥ kutra kutra vā mṛgayāmahe | na nākaḥ śobhate tena vinā devagaṇaiḥ saha 103| suputreṇa vinā yadvatkulaṃ śrīmadguṇānvitam | upāyaściṃtyatāṃ sadyaḥ svarloke yena śobhate 104| sanāthaḥ suśriyāyukto na vilaṃbo'tra yujyate | iti teṣāṃ vacaḥ śrutvā gururvacanamabravīt 105| jāne'haṃ svāparādhena lajjayā yatra tiṣṭhati | rabhasā labdhakāryasya bhuṃkte sa maghavā phalam 106| nṛṇāṃ nītiparityāgādvipākāḥ syurbhayaṃkarāḥ | aho rājyamadairmattaḥ kṛtyākṛtyamaciṃtayan 107| kṛtavānniṃdyamānaṃ hi dṛṣṭādṛṣṭakṣayaṃkaram | kurvaṃti bāliśā yatra daivopahatabuddhayaḥ 108| aparādhādyathājanma syādihāmutra niṣphalam | adhunā tatra gacchāmo yatra śakraḥ sa tiṣṭhati 109| ityuktvā nirgatāḥ sarve bṛhaspatipurogamāḥ | dṛṣṭvā sarasi vistīrṇe svarṇapaṃkajakānanam 110| tuṣṭuvurdevarājānaṃ prabodho yena jāyate | tato guroḥ prabodhena nirgataḥ padmakuḍmalāt 111| dīnānano virūpastu vrīḍākuṃcitalocanaḥ | jagrāha caraṇāviṃdro gurostasyāgrajanmanaḥ 112| trāhi māṃ niṣkṛtiṃ brūhi pāpasyāsya bṛhaspate | devarājavacaḥ śrutvā jagau vipro bṛhaspatiḥ 113| śṛṇu deveṃdra vakṣye'hamupāyaṃ pāpanāśanam | prayāgasnānamātreṇa tatkṣaṇādeva pātakāt 114| mucyase devarājatvaṃ tatra yāmaḥ sahaiva te | atha purodhasā sārdhamāgatya balamardanaḥ 115| sasnau sitāsite tīrthe sadyo mukto hyaghaistataḥ | atha devagurustasmai prasannastu varaṃ dadau 116| prayāgasnānamātreṇa kṣīṇaṃ pāpaṃ tvayānagha | kṣīṇapāpasya te śakra matprasādena satvaram 117| sahasrametadyonīnāṃ sahasraṃ syāddṛśāṃ tava | tadaiva dvijavākyena śuśubhe ca śacīpatiḥ 118| locanānāṃ sahasreṇa paṃkajairiva mānasam | atha vṛṃdārakaiḥ sarvairṛṣibhiścābhipūjitaḥ 119| gaṃdharvaiḥ stūyamānastu gataḥ śakro'marāvatīm | itthaṃ sadyo vipāpo'bhūtprayāge pākaśāsanaḥ 120| yāhi tvamapi kalyāṇi prayāgaṃ devasevitam | sadyaḥ pāpavināśāya tathā svargataye dṛḍham 121| iti tasya vacaḥ śrutvā setihāsaṃ samaṃgalam | tadaiva saṃbhramāpannā natvā pādau dvijasya tu 122| tyaktvā baṃdhujanaṃ sarvaṃ dāsadāsīgṛhaṃ tathā | sakalānviṣayānrakṣo viṣagrāsāniva sphuṭam 123| vapuśca kṣaṇavidhvaṃsi paśyaṃtī nirgatā hyaham | narakārṇavasaṃpāta dāruṇāṃtara vahninā 124| hṛdaye kuṇapavyāghra tadā tattapyamānayā | mayā gatvā kṛtaṃ snānaṃ māghe māsi sitāsite 125| tasya snānasya māhātmyaṃ śṛṇu vṛddhaniśācara | tryahātpāpakṣayo jātaḥ saptaviṃśatibhirdinaiḥ 126| śeṣairme yadabhūtpuṇyaṃ tena devatvamāgatā | ramamāṇā tu kailāse girijāyāḥ priyā sakhī 127| jātismarā tathā jātā prayāgasya prabhāvataḥ | smṛtvā prayāgamāhātmyaṃ māghe māghe vrajāmyaham 128| iti rākṣasa yatpṛṣṭaṃ tvayā vismitacetasā | tanmayā kathitaṃ sarvaṃ caritaṃ prītaye tava 129| matprītaye caritraṃ svaṃ tvaṃ brūhi mama rākṣasa | karmaṇā kenajāto'si virūpo'tibhayaṃkaraḥ 130| śmaśrulo dīrghadaṃṣṭraṃśca kravyādo girigahvare | rākṣasa uvāca| iṣṭaṃ dadāti gṛhṇāti guhyaṃ vadati pṛcchati 131| prītyā hi sajjano bhadre tacca sarvaṃ tvayi sthitam | tvayā saṃbhāvito nūnaṃ manye'haṃ vāmalocane 132| bhāvinī niṣkṛtiḥ sadyastvayāsya krūrakarmaṇaḥ | ato vakṣyāmi te bhadre duṣkṛtaṃ yatsvayaṃkṛtam 133| nivedya sajjane duḥkhaṃ tataḥ sarvasukhī bhavet | śṛṇu suśroṇyahaṃ kāśyāṃ bahvṛco vedapāragaḥ 134| jātaḥ purā dvijaḥ śreṣṭhaḥ kule mahati nirmale | rājñāṃ duṣkṛtināṃ bhīru śūdrāṇāṃ ca tathā viśām 135| vārāṇasyāṃ kṛto ghoro mayā duṣṭapratigrahaḥ | bahudhā bahudhā vāraṃ niṣiddhaḥ kutsito bahu 136| cāṃḍālasyāpi na tyakto mayā duṣṭapratigrahaḥ | anyacca pātakaṃ tatra mamābhūnmūḍhacetasaḥ | tannāsti duṣkṛtaṃ karma mayā yatra na yatkṛtam 137| anyacca śrūyatāṃ doṣaḥ kṣetrasya varavarṇini | avimukte'ṇumātraṃ yattadaghaṃ merutāṃ vrajet | na dharmastu mayā kaścitsaṃcitastatra janmani 138| tato bahutithe kāle mṛtastatraiva śobhane | avimuktaprabhāveṇa na cāhaṃ narakaṃ gataḥ 139| avimukte mṛtaḥ kaścinnarakaṃ neti kilbiṣī | avimukte kṛtaṃ kiṃcitpāpaṃ vajrī bhaveddṛḍham 140| vajralepena pāpena tena me janma rākṣasam | raudraṃ krūrataraṃ pāpaṃ saṃbhūtaṃ himaparvate 141| dvirjāto gṛdhrayonau prāktrirvyāghro dviḥ sarīsṛpaḥ | ekavāramulūkastu viḍvarāhastataḥ param 142| idaṃ tu daśamaṃ janma rākṣasaṃ mama bhāminī | atītāni sahasrāṇi varṣāṇi mama janmanaḥ 143| nāsti me niṣkṛtirbhadre etasmādduḥkhasāgarāt | atra triyojanaṃ subhrūrnirjaṃtu hi mayā kṛtam 144| anāgasāṃ ca bhūtānāṃ bahūnāṃ ca kṛtaḥ kṣayaḥ | karmaṇā tena me subhrūrdahyate satataṃ manaḥ 145| tvaddarśanasudhāsiktaṃ gataṃ śaityaṃ mano mama | tīrthaṃ phalati kālena sadyaḥ sādhusamāgamaḥ 146| ataḥ satsaṃgatiṃ subhrūḥ praśaṃsaṃti manīṣiṇaḥ | etatte kathitaṃ sarvaṃ svaduḥkhaṃ hṛdgataṃ mayā 147| viralaḥ sajjanaḥ subhrūḥ svātmā yasya na khidyate | jānāsyatrocitaṃ tvaṃ hi kiṃcinno vacmyataḥ param 148| asya duḥkhodadheḥ pāraṃ kathaṃ yāmīti ciṃtayan | sajjanānāṃ samā bhūtiḥ sarveṣāmupajīvanam 149| kṣīrārṇavaḥ payo datte haṃsāya na bakāya kim | dattātreya uvāca| iti tasya vacaḥ śrutvā dayārdrīkṛtamānasā 6.127.150| dharmadāne matiṃ kṛtvā jagau kāṃcanamālinī | kariṣye niṣkṛtiṃ rakṣa idānīṃ khalu mā śucaḥ 151| pratijñāṃ tu dṛḍhāṃ kṛtvā yatiṣye tava muktaye | bahavo hi kṛtā māghā varṣe varṣe yathāvidhi 152| śraddhāpūrvaṃ mayā bhadra brahmakṣetre sitāsite | tāṃ vadāmi tu saṃkhyātiṃ tasya dharmasya rākṣasa 153| gūḍho dharmo hi kartavya ityūcurvibudhā janāḥ | ārte dānaṃ praśaṃsaṃti munayo vedavādinaḥ 154| sāgare varṣato bhadra kiṃ meghasya phalaṃ bhavet | anubhūtaṃ mayā rakṣaḥ svayaṃ tatpuṇyajaṃ phalam 155| tattu dāsyāmi te mitra sadyaḥ pāpavināśanam | niṣpīḍyātha tato vastraṃ jalaṃ kṛtvā karāṃbuje 156| dadau sā māghajaṃ puṇyaṃ tasmai vṛddhāya rakṣase | śṛṇu rājanvicitraṃ hi prabhāvaṃ māghadharmajam 157| tadaivaṃ prāpya tatpuṇyaṃ vimuktā rākṣasī tanuḥ | saṃbhūto devatākārastejo bhāskaravigrahaḥ 158| devayānaṃ samārūḍhaḥ saharṣotphullalocanaḥ | dyotamānastadā vyomni bhāsayanprabhayā diśaḥ 159| divyarūpadharo reje dvitīya iva bhāskaraḥ | tato'bhinaṃdayāmāsa satāṃ kāṃcanamālinīm 160| bhadre vettīśvaro devaḥ karmaṇāṃ yaḥ phalapradaḥ | tattvayopakṛtaṃ sarvaṃ yatra me nāsti niṣkṛtiḥ 161| idānīmapi kāruṇyātprasīdānugrahaṃ kuru | śikṣāṃ vidhehi me devi sarvanītimayīṃ śubhām 162| sarvadharmakarīṃ nūnaṃ na kurve pātakaṃ yathā | tāṃ śrutvā tvadanujñātaḥ paścādyāmi surālayam 163| dattātreya uvāca| etanniśamya tenoktaṃ priyaṃ dharmamayaṃ vacaḥ | atiprītyābravīddharmaṃ rājankāṃcanamālinī 164| dharmaṃ bhajasva satataṃ tyaja bhūtahiṃsāṃ sevasva sādhupuruṣānjahi kāmaśatrum | anyasya doṣaguṇakīrtanamāśu hitvā satyaṃ vadārcaya hariṃ vraja devalokam 165| dehe'sthimāṃsarudhire svamatiṃ tyaja tvaṃ jāyāsutādiṣu sadā mamatāṃ vimuṃca | paśyāniśaṃ jagadidaṃ kṣaṇabhaṃguraṃ hi vairāgyabhāvarasiko bhava yoganiṣṭhaḥ 166| prītyā mayā nigaditaṃ tava dharmamārgaṃ citto nidhehi sakalaṃ bhavaśīlayuktaḥ | saṃtyajya rākṣasatanuṃ dhṛtadevadeho jyotirmayo vraja yathāsukhamāśu nākam 167| śrutvādharmaṃ tato hṛṣṭaḥ saṃtuṣṭo rākṣaso'bravīt | bhavapramuditā nityaṃ sarvadā śivamastu te 168| ācandrārkaṃ ramasva tvaṃ kailāse śivasannidhau | umayā'khaṃḍitaṃ prema tavāstu varavarṇini 169| dharmaniṣṭhā taponiṣṭhā mātastvaṃ bhava sarvadā | māstu lobhaḥ śarīre te āpannārti sadā hara 170| ityuktvā tu praṇamyātha satāṃ kāṃcanamālinīm | jagāma rākṣasaḥ svargaṃ gaṃdharvairbahubhiḥ stutaḥ 171| devakanyāstadāgatya vavarṣuḥ puṣpavṛṣṭibhiḥ | tasyāḥ kāṃcanamālinyā mūrdhni harṣasamākulāḥ 172| tāmāliṃgya tataḥ procuḥ kanyakāstu priyaṃ vacaḥ | kṛtaṃ bhadre tvayā citraṃ rākṣasasya vimokṣaṇam 173| duṣṭasyāsya bhayātkaścidviśatyasminna kānane | adhunā nirbhayā hyatra vicarāmo yathāsukham 174| śrutvā tadvacanaṃ rājaṃstāsāṃ kāṃcanamālinī | hṛṣṭā tenaiva dānena kṛtakṛtyā tadā satī 175| taṃ rākṣasaṃ kāṃcanamālinīvarā gandharvakanyā parimocya satvaram | krīḍaṃtyamūbhiḥ prayayau harālayaṃ prītyā sapūrṇā ca paropakārayā 176| saṃvādamenaṃ varakanyakeritaṃ bhaktyā paraṃ yaḥ śṛṇuyācca mānavaḥ | na bādhyate jātu sadā sa rākṣasairdharme matistasya bhṛśaṃ hi jāyate 177| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyā| muttarakhaṇḍe māghamāsamāhātmye dilīpavasiṣṭhasaṃvāde rākṣasamokṣonāma saptaviṃśatyadhikaśatatamo'dhyāyaḥ127|
English translation
Kārtavīrya said :
1-2. O brāhmaṇa of a good vow, tell me for which reason great efficacy is said (to exist) in Māgha . Also I wish to know the religious merit (collected) of a bath in Māgha by one of which the merchant was free from his sins and by another he went to heaven.
Dattātreya said :
3-26a. O best among men, water is naturally holy, clear, undefiled, whitish, removing dirt, causing (things) to melt, removing heat; it preserves all beings, nourishes them and is their (very) life. In all Vedas water is spoken of as the god Nārāyaṇa . As among the planets the Sun is the greatest, as among the stars the Moon is the best, so is Māgha among (all) months for all rites. In Māgha, when the Sun is in Capricornus, a morning bath in clear water even in a small puddle gives heaven even to sinners. In Māgha, O king, this combination is rare in the three worlds with the mobile and the immobile. During this combination even a weak person should bathe (in the morning) for three days and, even if incapable, should, with a desire for freedom from poverty, give something (to a brāhmaṇa). Rich men live long by bathing thrice in Māgha. Or (they should bathe) for five or seven days. The fruit increases like (the waxing of) the Moon. When, the auspicious time of the Sun being in Capricornus, which gives religious merit to men, has come, all the days should be equally valued for acts like a bath or giving (gifts). To the doer (of the acts) they cause to give an eternal, inexhaustible position. Therefore, for the desire of his own good, a man should bathe outside (his house) in Māgha. Hereafter, I shall tell (you) about the great rite of bathing in Māgha. The best men should take up some religious observance of the nature of a vow. A wise man should give up some eatable for getting excellence in the fruit. He should sleep on the bare ground. He should offer into fire ghee mixed with sesamum. He should worship the ancient Vāsudeva , Viṣṇu , three times (everyday). He should offer a lamp (burning) continuously, dedicating it to Viṣṇu. (He) should (also) give fuel, a blanket, a garment, sandals, saffron and ghee. (So also) oil, heap of cotton , cotton bed, cotton wicks, cloth, so also food, according to his capacity in Māgha, O king. Similarly he should give gold weighing a rati to (a brāhmaṇa) proficient in the Vedas. Like the ocean the gift is always inexhaustible. He should not eat others’ food (i.e. food offered by others). He should give up receiving gifts; at the end of Māgha he should feed brāhmaṇas according to his capacity, O king. Desiring his own good, he should offer them presents. He, having faith, should, by observing the Ekādaśī rite, conclude (the vow) of Māgha with a desire (to live) eternally in heaven, to get unending religious merit, and to please Viṣṇu. In Māgha, when the Sun is in Capricornus, he, having uttered the prayer, ‘O god Govinda , Acyuta , Mādhava , give me the fruit as is told (in the holy texts) as a result of this bath’, should silently and being calm bathe and should again remember Vāsudeva, Hari , Kṛṣṇa , Mādhava (i.e. Viṣṇu). Even in his house he should keep a pitcher full of water touched by air (i.e. kept in the open) at night. A bath with that (water) is like one at a holy place, giving all desired objects. With (i.e. by taking) a vow he should give (articles) with food and condiments. Due to the efficacy of that bath a man would not go to hell. That bath which men take with hot water at home when the Sun is in Capricornus, gives fruit for six years. But a bath outside (the house), in a well etc. is said to give fruit for twelve years. A bath in a lake gives double the fruit, (while a bath) in a river gives four times the fruit. (A bath) in a natural pond gives hundred times the fruit, (so also) a hundred times in a great river; and a bath at the confluence of a great river has four hundred times the fruit.
26b-40. O king, a man merely by bathing in Gaṅgā gets a thousandfold fruit of this, when the Sun is in Capricornus. O best king, those who bathe in Gaṅgā in the month of Māgha, do not fall from heaven for (a period of) a thousand aggregates of the four ages. O king, a man who bathes in Gaṅgā in Māgha, has given a thousand (coins) of gold everyday. O best king, the sages have ordained that the bath in Māgha at the confluence of Gaṅgā and Yamunā is a hundred thousand times (fruitful). O king, the lord of beings, engaged in the welfare of the worlds, fashioned Prayāga for burning the great burden of heaps of sins. Listen properly. This place having black and white water is formerly made for the beings in the form of sins (i.e. sinful). He, though full of hundreds of sins, who would bathe at (Prayāga having) black and white water in Māgha when the Sun is in Capricornus, does not sink in a womb (i.e. is not reborn). Even that man engaged in killing at a slaughter house, who would bathe at Prayāga, goes to the highest position, O best among men. The creator created that, viz. the black and white stream, filled with Sarasvatī , as a path to Viṣṇu’s world. Viṣṇu’s illusion is difficult to cross. It is not easily overcome even by gods. But, O king, it is burnt at Prayāga in Māgha. By bathing at Prayāga in Māgha men, after having many pleasures in lustrous worlds, merge into the Disc-holder (i.e. Viṣṇu). Even Citragupta is not able to measure the religious merit of him who bathes in the black and white water at Prayāga in Māgha when the Sun is in the Capricornus. Even Brahmā is not able to describe the greatness of the religious merit of him who bathes at Prayāga in the black and white water in Māgha when the Sun is in Capricornus. That fruit which is had by fasting for a hundred years is had by bathing for three days at Prayāga in Māgha. That fruit which is obtained by the gift of gold weighing a thousand bhāras at Kurukṣetra is had by bathing daily at the place where Gaṅgā joins Yamunā and receives underground Sarasvatī in Māgha when the Sun is (in Capricornus).
41-51. O king, the fruit of a thousand Rājasūya sacrifices is not so complete as that of the baths in Māgha at Prayāga (where the water) is black and white. O best king, all the holy places that there are on the earth, so also the seven (holy) cities, come to bathe at the confluence of the three rivers (Gaṅgā, Yamunā and Sarasvatī) in Māgha. Due to the blemish of the contact with the sinners all holy places are darkened. Due to bathing in Māgha at Prayāga they get a white complexion (i.e. are purified). The sin collected from the beginning of the kalpa , and during (many) existences of those bathing at Prayāga is reduced to ash, O king. The sin of a man due to speech, mind and body, who has bathed for three days at Prayāga in Māgha would certainly perish. A man who bathes for three days at Prayāga in Māgha, sheds off his sin as a serpent does his slough, and goes to heaven. Gaṅgā bathed in anywhere is like Kurukṣetra. When it is united with Vindhya it is ten times more meritorious. Gaṅgā flowing northwards in (i.e. by) Kāśī is hundred times superior. Gaṅgā in confluence with Yamunā is hundred times superior to Kāśī (i.e. to what she is at Kāśī). She flowing westwards would be a thousand times superior to those, which, O king, merely by her sight removes the sin of the murder of a brāhmaṇa. O king, that (stream of) Gaṅgā flowing westward and joining Yamunā destroys sins committed in crores. It is difficult to have (a bath in) her in Māgha. That which is called nectar is said to be the confluence of the three rivers on the earth. (To bathe) in it even for a short time in Māgha is difficult even for gods.
52-58a. Brahmā, Viṣṇu, Śiva , Rudras , Ādityas , the host of Maruts , Gandharvas , Regents of Quarters, Yakṣas , Kinnaras , Pannagas (i.e. serpents), so also those who are endowed with the supernatural powers like aṇimā (i.e. reducing the body to an atomic size), those who are the expounders of the true nature (of things), so also Brahmāṇī , Pārvatī , Lakṣmī , Śacī , Menā , Aditi and Diti —all these wives of gods, so also the Nāga females, similarly the hosts of the celestial damsels like Ghṛtācī , Menakā , Rambhā , Urvaśī and Tilottamā , and the hosts of the dead ancestors—all these come to bathe at the confluence of the three rivers in Māgha, O king. (They come to bathe) in their own forms in Kṛtayuga , and with their forms concealed in Kaliyuga . That fruit which is obtained by a man by means of bathing in Māgha at Prayāga for three days, is not obtained by (performing) a thousand horse-sacrifices on the earth. Formerly Kāñcanamālinī gave the fruit of bathing in Māgha for three days to a demon, O king. The sinner got free (from sins) due to that.
Kārtavīrya said :
58b-59. O revered one, who is that demon? Who is that Kāñcanamālinī? How did she give him her religious merit? What good position did he have? If you think it is fit to be heard by me—for I have a great curiosity (to hear it)—then, O best of the meditating saints, O sun to the progeny of Atri , tell it (to me).
Dattātreya said :
60-68. O king, listen to this wonderful, ancient account by merely recollecting which a man would get the fruit of a Vājapeya . Kāñcanamālinī, a celestial nymph endowed with beauty, (used to) bathe at Prayāga in the month of Māgha and go to Śiva’s temple. That old demon, standing in the form of a huge rock in a bower on the lordly mountain, saw her to have gone up into the sky. She was bright, resembled bright gold (in complexion); her buttocks were round; her eyes were long (i.e. large); her face resembled the moon; her hair was good; her breasts were raised and plump. Seeing her endowed with beauty, the demon said to her: “O you having eyes like lotus-petals, wherefrom do you come? Why is your garment wet? Due to what is your braid wet? O timid one, whence do you come? Due to what can you move in the sky? O good one, due to what religious merit is your body lustrous, endowed with great beauty, and charming? O you of fine eyes, due to the drops (of water) having fallen from your garment on my head my mind which is always cruel has become tranquil (just) in a moment. Please tell me, what great efficacy the water has. You appear to me of a good character. A (fine) figure is never without virtues.”
The celestial nymph said :
69-86. O demon, listen. I am a celestial nymph taking any form I like. I have come from Prayāga. My name in Kāñcanamālinī. The cloth worn round my loins is wet, since I have well-bathed at Prayāga. O demon, I have to go to Kailāsa , the best mountain. There lives Pārvatī’s lord, well-worshipped by gods and demons. O demon, your cruelty has gone due to the efficacy of the water at the confluence of the three rivers. I shall tell you all that religious merit by means of which I was born as the daughter of a divine form to the gandharva , Sumedhas . I was a courtesan of the king—the lord of Kaliṅga . I was endowed with a good form and beauty; I was madly proud of my good fortune. In his city I was the crest-jewel (i.e. best) of other young ladies. O demon, in that existence, I enjoyed pleasures as I liked. Due to the excellence of my beauty I deluded the entire city. I, having a bewitching form, obtained all this—gems, beautiful ornaments, and wealth; so also garments of various kinds, camphor and agaru sandal. O demon, in my house I did not know end (i.e. limit) to gold. Youths, oppressed by passion of love, shampooed my feet. All those were fraudulently duped by me (and deprived) of their wealth. Some lustful ones died as a result of vying with one another. In this way I moved in that entire beautiful city. But when old age came, my heart grieved. I had not given (gifts). I had not offered oblations into fire. I had not observed any vow. I had not propitiated any god giving the four goals (of human life). I had not worshipped Durgā who destroyed misery. I, greedy of enjoyments, had not remembered Viṣṇu who destroyed all sins. I had not gratified brāhmaṇas. I had done no good to beings. Through carelessness I did not practise merit even of the size of an atom. But, O good one, I had committed sins. Therefore, my mind burnt. Having moaned like this in many ways, I sought the refuge of a brāhmaṇa, the priest of the king, who was pious and was proficient in the Vedas. O demon, I asked him: “How would I atone for this sin? O best brāhmaṇa, how would I go to (i.e. obtain) the best position (i.e. salvation). You, seizing the hair of me who am tormented by my own acts, who am helpless, whose mind is afflicted, who am sunk into the mud of sins, lift me up. Oh! shower on me a pleasing look, the water of pity. All are good to a good man. But a good man is good (even) to a bad man.” Hearing these words of (i.e. uttered by) me, he favoured me. The brāhmaṇa spoke pleasing words, full of all piety.
The brāhmaṇa said :
87-97. O you beautiful lady, I have understood all your behaviour which was (really) prohibited. Do quickly what I say. Go to the holy place of Brahmā. Having gone there, have a bath. Thereby your sin will perish. O good lady, all your thoughts have pained me. I do not see any other expiation, destroying sins (than) a bath at a holy place which is said to be excellent by the sages. One should give up at a holy place even an impious act done mentally. Purified by a bath at Prayāga you will surely go to heaven. There is no doubt that men obtain. (i.e. go to) heaven merely by means of a bath at Prayāga. O beautiful young lady, the sin committed at any other place than a holy place perishes at Prayāga. O timid one, listen. Formerly Indra had approached the wife of (the sage) Gautama . Seeing her he was overcome with passion; the libidinous one approached her secretly. Due to that severe sin the same fruit was produced. The body of Indra, going to (i.e. cohabiting with) the sage’s wife, became, in her presence, censurable, condemnable and shameful. Due to the efficacy of her husband's curse it was marked with pudenda muliebre. Then, with his face hung down (in shame), the king of gods went from that place. He, subdued and ashamed, condemned his act. Having gone to Meru ’s peak, full of water and extending over a hundred yojanas , he entered the bud of a golden lotus. Remaining there he censured himself and Cupid.
98-113a. Fie upon that lust, which at once gives (i.e. produces) sin, and due to which, a man condemned by the entire world, goes to hell! So also it destroys (a man’s) life, fame, glory, piety and courage. Fie upon Cupid, of a bad conduct, and the sure place of calamities, living in the body, an enemy difficult to be vanquished, not contented, and always uncontrollable! Thus Indra, concealed in the lotus-abode, talked. O timid one, heaven did not look charming without Indra. Therefore, gods with Gandharvas, regents of quarters with Kinnaras, came with Śacī to Bṛhaspati and asked him: “Revered sir, we do not know (where) god Indra (has gone). Where does he stay, where has he gone, where shall we look for him? With the gods (but) without him, heaven does not look charming, as a virtuous family without a good son. Immediately think about a remedy by which heaven will look charming. He, the lord, is endowed with great glory. Delay is not proper here.” Hearing these words of them Bṛhaspati said (these) words: “I know where he stays as a result of his own guilt. That Indra undergoes the fruit of his act done rashly. Terrible effects would take place due to men’s giving up the right course. Oh, being mad with pride of (possessing) a kingdom, he, not thinking what ought not to be done, did (this) censurable act, destroying the (effects of) visible and invisible (acts). The childish ones, with their minds impaired do (acts) due to which fault the existence in this world and in the next would be fruitless. We shall now go to the place where Indra is.” On his speaking like this, all led by Bṛhaspati set out. Seeing the grove (i.e. bed) of golden lotuses in a vast lake, they praised the king of gods in such a way that he would awake, Then due to the awakening done by Bṛhaspati, he came out of the lotus-bud. With a melancholy face, and deformed, with his eyes contracted due to shame, he seized the feet of Bṛhaspati who was elder (brother). “O Bṛhaspati, protect me; tell me the atonement for this sin.”
113b-13la. Hearing the words of the king of gods, the brāhmaṇa, Bṛhaspati, spoke: “O lord of gods, listen, I shall tell you a remedy destroying your sin. By taking a bath only in Prayāga you will be instantly free from the sin. O lord of gods, with you only we shall go there.” Then coming with the priest, Indra bathed at the holy place, Prayāga, and was instantly freed from sins. The preceptor of gods, being pleased, gave him a boon: “O sinless one, merely by a bath at Prayāga, your sin has vanished. O Śakra , due to my grace, you whose sin has perished, will have a thousand eyes in place of these thousand vulvas.” Just then, by the words of Bṛhaspati the lord of Śacī shone (there) with the thousand eyes like the Mānasa lake with lotuses. Then all the deities and sages worshipped him. And being praised by Gandharvas, Indra went to Amarāvatī . Thus Indra became free from sins at Prāyāga. O auspicious one, you too go to Prayāga, resorted to by gods for instant destruction of sins and certainly going to heaven.
Hearing these words of (i.e. uttered by) him along with the account and auspiciousness, then only I was confused, and saluting the feet of the brāhmaṇa, and leaving all my kinsmen and male and female servants and the house, so also all objects of senses like poisonous morsels, and, O demon, clearly noticing that the body is perishable after a moment, I went out. O best demon, being tormented in the heart with a terrible fire of falling into the ocean of hell, I went to (Prayāga) where the water is white and black, and bathed there. O old demon, listen to the greatness of that bath. Within three days the sins perished, and after the remaining twenty-one days the religious merit had been (formed) due to which I obtained godhead. I enjoyed on Kailāsa as Pārvatī’s dear friend. Due to the prowess, I remembered my birth also. Remembering the greatness of Prayāga, I go there in every Māgha. O demon, I have told you the entire account, which you with an amazed mind had asked, to please you. O demon, to please me (now) tell me your account. Due to which act have you become deformed and terrible, having moustache, long fangs, and eating raw flesh in the mountain-cave?
The demon said :
131b-137. A good person affectionately gives a desired thing or takes it, tells or asks a secret. O good lady, all that exists (i.e. is found) in you. O you lady of beautiful eyes, honoured by you I think the atonement (of the sins) of me, doer of cruel acts, will instantly take place. Therefore, O good lady, I shall tell you the bad act which I myself did. A man would be completely happy after reporting his grief to a good man. O beautiful lady, listen. I was formerly born in Kāśī as an excellent brāhmaṇa having (studied) many ṛks, and proficient in the Vedas, in a great and very pure family. O timid one, I received gifts, from the wicked—which act was fearful—from sinful kings, śūdras and vaiśyas also. I was prevented in many ways and many times, and was very much censured. Wicked gifts were not refused by me even from a cāṇḍāla . There was another sin of (i.e. committed by) me of a foolish mind. There was no sinful act which I did not do.
138-150a. O you of an excellent complexion, listen to another drawback of that holy place. The sin of the size of an atom (committed) in Avimukta would attain (the size of) Meru. During that existence, I did not collect any (kind of) religious merit. Then, O beautiful lady, I died after a period of many days. Due to the power of Avimukta I did not go to hell. No sinner dying at Avimukta goes to hell. Any sin committed at Avimukta certainly becomes adamantine. Due to that adamantine sin I was born as a demon—fearful, very cruel, and sinful—on the snow mountain. Formerly I was twice born in the stock of vulture, thrice as a tiger, twice as a serpent, once as an owl, and after that as a hog. O you beautiful lady, this my birth as a demon is tenth. Of (this) my birth thousands of years have passed. O good one, I am not escaping from this ocean of misery. Here I have made (the region up to) three yojanas devoid of beings. I have destroyed many sinless beings, O you of beautiful eye-brows, due to that act my mind is constantly burning. My mind, sprinkled with the nectar of your sight, has become cool. A holy place gives its fruit after (some) time; (but) contact with the good (gives fruit) instantly. Therefore, O beautiful lady, the wise recommend the company of the good. I have told you all this affliction lurking in my mind. O you beautiful lady, a good man whose mind is not afflicted, is rare. You know what is proper here. What more should I say? I am thinking as to how I can cross over this ocean of misery. The prosperity of the good is the source of livelihood to all; does the Milky Ocean give milk to a swan (only) and not to a crane also?
Dattātreya said :
150b-163. Hearing these words of (i.e. uttered by) him, Kāñcanamālinī having her mind melted with compassion, and deciding to give (him) her religious merit, said: “O demon, I shall make atonement (for your sin). Do not be grieved. Making a firm vow, I shall try to release you. Year after year I have duly taken (bath) in the month of Māgha. O good one, (I have bathed) with faith in the holy place of Prayāga. I am unable to tell the amount of that religious merit, O demon. The wise men have said that piety should be secretly praised. The sages, proficient in the Vedas praise giving (gifts) to the afflicted. O good one, what fruit would there be for cloud showering (water) into the ocean. O demon, I have myself experienced the fruit due to that religious merit. O friend, I shall give you that (merit) which instantly destroys sin.” Then she squeezed her (wet) garment, and took the water in her lotuslike hand. She gave the old demon (her) religious merit due to (the bath in) Māgha. O king, listen, strange is the prowess due to the religious merit (of bathing) in Māgha. Having thus received her religious merit, he was free from (i.e. he got rid of) the demonish body. He became one having the body of a deity, lustrous like the sun’s form. With his eyes blooming with joy, he got into a divine vehicle. He then shone in the sky, illuminating the quarters with his lustre. He, having a divine form, shone like another sun. Then he congratulated that Kāñcanamālinī: “O good one, the powerful god who gives the fruit of acts, knows that obligation done by you to me, where no acquittal was possible. Even now, kindly be pleased and favour me. O respectable lady, give me auspicious instruction, full of morals, and causing all religious acts, so that I shall not commit a sin. Hearing that I, permitted by you, shall later go to the abode of gods.”
Dattātreya said :
164-177. Having heard these words full of righteousness, uttered by him, Kāñcanamālinī told him very affectionately about the religious practice, O king: “Always practise a good course. Give up harming beings. Serve good men. Kill the enemy (in the form) of passion. Quickly giving up praising and censuring the virtues and vices of others, speak the truth. Worship Viṣṇu. Go to the world of gods (i.e. heaven). Give up your longing after the body full of bones, flesh and blood. Give up the sense of mineness for your wife, sons etc. Mark ceaselessly that this world is perishable. Being firm in abstract meditation, be interested in detachment. Through love for you, I have told you the path of piety. Bear all (this) in mind. Be one of a good character. Giving up your demonish body, taking up a divine body full of lustre, quickly and happily go to heaven.” Hearing about the religious practices, the demon, being pleased, said: “Be always joyful. May you always have well-being. As long as the Moon and the Sun last, enjoy at Kailāsa in Śiva’s proximity. O you of an excellent complexion, may you have Pārvatī’s constant love. O mother, always be devoted to piety and penance. May you not have longing after your body. Always remove the misery of the afflicted.” Speaking like this to and saluting Kāñcanamālinī, that demon, praised by many gandharvas went to heaven. Then daughters of gods, full of joy, came and showered flowers on the head of that Kāñcanamālā . The girls embraced her and spoke sweet words: “O good one, you have done a wonder freeing the demon. Due to the fear of this (demon) no one entered the forest. Now, we, being fearless, shall move here as we like.” O king, hearing their words, that Kāñcanamālinī, pleased with the gift (she gave) became (i.e. regarded herself as) blessed. Kāñcanamālinī, the best daughter of a gandharva, having quickly freed him, and full of obligations, went, playing with them, to Śiva’s abode.
A man who would devoutly listen to the dialogue of that excellent girl (and the demon) is never troubled by demons, and has a great liking for piety.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14749, revision 333886 (2022-03-19T00:51:29Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365706.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.