Uttara-khaṇḍa · Chapter 128
Sourceवसिष्ठ उवाच। कथितं माघमाहात्म्यं दत्तात्रेयेण भाषितम् । अधुनाऽहं प्रवक्ष्यामि माघस्नानस्य यत्फलम् १। सर्वक्रतुवरिष्ठं तु सर्वदानफलप्रदम् । सर्वव्रततपस्तुल्यं माघस्नानं परंतप २। स्नानेन माघस्य विशुद्धमानसा पितॄन्दिवि स्थाप्य कुलद्वयस्य वै । स्वर्गं प्रयांति स्वयमुज्ज्वलानना वरैर्विमानै रुचिरैश्च कामगैः ३। ये मानवाः पापकृतोऽपि सर्वदा सदा दुराचाररता विमार्गगाः । स्नात्वा हि माघे हरिमर्चयंति ये मुंचंति तेपीह महाघसंचयम् ४। सत्येन हीनाः पितृमातृदुःखदा ह्यनाश्रमस्थाः कुलधर्मवर्जिताः । ये दांभिकास्तेऽपि नराः सतां गतिं स्नानैः प्रयांत्यत्र हि माघसंभवैः ५। पुण्येषु तीर्थेषु च माघमासे स्नानं नराणामतिदुर्लभं भुवि । तस्माद्यतो ब्रह्मविदां पदं नरैः संप्राप्यते नात्र विचारणा मम ६। माघे तपो दान जप प्रसेवनं स्थानं हरेः पूजनमक्षयं नृप । तस्माद्यथाशक्ति नरैः प्रयत्नतः स्नात्वा प्रदेयं वसनान्नकांचनम् ७। माघेऽन्नदाताऽमृतपः सुरालये हेम्नश्च दाता बलभित्समीपगः । दीपाग्निवासांसि ददन्नरः सदा सूर्यस्यलोके वसति प्रभामयः ८। यज्ञैः सुदानैः सुतपोभिरुज्ज्वलैः सुब्रह्मचर्यार्चनयोगसेवया । शुद्धा भवंतीह तथा न पापिनः स्नानैर्यथा पुण्यभवैस्तु माघजैः ९। दुःखौघसंतप्तिमसह्ययातनां याम्यां न ते यांत्यपि पापकारिणः । ये माघमासे वरतीर्थमज्जनं कुर्वंति चार्धोदितसूर्यमंडले १०। स्नात्वा च माघे हरिमर्चयंति ये स्वर्गच्युता भूपतयो भवंति । भव्याः सुरूपाः सुभगाः प्रियंवदा धर्मान्विता भूरिधनाः शतायुषः ११। दीप्तानले काष्ठचयो यथाहुतो भस्मावशेषो भवतीह तत्क्षणात् । स्नानेन माघस्य तथा विलीयते क्षुद्रोऽपि पापौघ महाघसंचयः १२। कायेन वाचा मनसापि पातकं ज्ञातं यदज्ञातमलंकृतं नरैः । स्नानं च माघे वरतीर्थसंभवं सर्वं दहद्विष्णुरिवाशु हृद्गतः १३। संभुज्यमानाघफलं हि पार्थिव प्रमादतोपीह नृणां कदाचन । स्नानं हि माघस्य यतः प्रसज्यते तदैव तत्संक्षयमेति निश्चितम् १४। गंधर्वं कन्याः पृथिवी शशापजं संभुज्यमानाघफलं दुरत्ययम् । स्नानाद्विमुक्ताः खलु माघमासजाद्वाक्यात्पुरा लोमशजातमद्भुतम् १५। सूत उवाच। श्रुत्वैतत्पार्थिवः प्रीत्या नत्वा तत्पादपंकजम् । श्रद्धया परया नम्रस्तं पप्रच्छ पुरोधसम् १६। भगवन्ब्रूहि कन्याभिः शापो ह्यभिगतः कुतः । कस्यापत्यानि तास्तासां नाम किं कीदृशं वयः १७। कथं लोमशवाक्येन विपाकाच्छापसंभवात् । विमुक्ताः कुत्र ताः सस्नुर्मासं ताः कतिसंख्यया १८। वसिष्ठ उवाच। श्रूयतां राजशार्दूल धर्मगर्भां कथां पराम् । यथाऽरणिर्वह्निगर्भा धर्मसूर्वह्निसूरिव १९। गंधर्वः सुखसंगीतिस्तस्य कन्या प्रमोदिनी । सुशीलस्य सुशीला च सुस्वरा स्वरवेदिनः २०। सुतारा चंद्रकांतस्य चंद्रिका सुप्रभस्य च । इमानि वरनामानि तासामप्सरसां नृप २१। कुमार्यः पंच सर्वास्ता वयसा सुसमाः पुनः । चंद्रादिवविनिष्क्रांताश्चंद्रिकेव समुज्ज्वलाः २२। चंद्राननाः सुकेशिन्यश्चंद्रामृतरसाधराः । नेत्रेष्वानंदकारिण्यः कौमुदी कुमुदेष्विव २३। लावण्यपिंडसंभूताश्चारुरूपामनोहराः । उद्भिन्नकुचकुंभिन्यः पद्मिन्य इव माधवे २४। उन्मील्य यौवनं कांतं वल्लीव नवपल्लवैः । हेमगौराश्च हेमाभा हेमालंकारभूषिताः २५। हेमचंपकमालिन्यो हेमच्छविसुवाससः । स्वरग्रामावलीहासु विविधा मूर्च्छनासु च २६। तालदानविनोदेषु वेणुवीणाप्रवादने । मृदंगनादसंभिन्नं लास्यमार्गलवेषु च २७। चित्रादिषु विनोदेषु कलासु च विशारदाः । एवंभूतास्तु ताः कन्या मुमुहुः क्रीडने वने २८। पितृभिर्लालिताः सत्यश्चेरुश्च धनदालये । कौतुकादेकदा पंच मिलित्वा मासि माधवे । कन्या मंदारपुष्पाणि विचिन्वंत्यो वनाद्वनम् २९। गौरीं समाराधयितुं वरांगनाः कदाचिदच्छोदसरोवरं ययुः । हेमांबुजानि प्रवराणि ताः पुनस्तस्मादुपादाय वरोत्पलैः सह ३०। वैडूर्यशुद्धस्फटिकाच्छविद्रुमे स्नात्वा तडागे परिधाय चांबरम् । मौनेन च स्थंडिलपिंडिकामयी स्वर्णस्य सिक्ताभिरुमां विनिर्ममुः ३१। समर्चितां चंदनचंद्रकुंकुमैरभ्यर्च्य गौरीं वरपंकजादिभिः । नानोपचारैश्च सुभक्तिभावितास्तालप्रयोगैर्ननृतुः कुमारिकाः ३२। गांधारमाश्रित्य वरं स्वरं ततो गेयं सुतारध्वनिभिः सुमूर्च्छितम् । एणीदृशस्ताः प्रजगुः कलाक्षरं चारुप्रबंधं गतिभिस्तु सुस्वरम् ३३। तस्मिन्सुनादे रसवर्षहर्षदे कन्यास्वलं निर्भरनृत्यवृत्तिषु । अच्छोदतीर्थप्रवरे तदा गतः स्नातुं मुनेर्वेदनिधेः सुताग्निपः ३४। रूपेण निःसीमतरो वराननः सरोजपत्रायतलोचनो युवा । विशालवक्षाः सुभुजोऽतिसुंदरः श्यामच्छविः कामइवापरो हि सः ३५। स ब्रह्मचारी सशिखो विराजते दंडेनयुक्तो धनुषैव मन्मथः । एणाजिनप्रावरणः सुसूत्रधृग्घेमाभमौंजी कटिसूत्रमेखलः ३६। तं दृष्ट्वा ब्राह्मणं बालास्तास्तत्र सरसस्तटे । जहर्षुः कौतुकाविष्टाः कोऽयं नो नयनातिथिः ३७। संत्यक्तनृत्यगीतास्तास्तस्यालोकनतत्पराः । हरिण्यो लुब्धकेनेव विद्धाः कामेन सायकैः ३८। पश्यपश्येति जल्पंत्यो मुग्धाः पंचसु संभ्रमम् । तस्मिन्विप्रवरे यूनि कामदेवभ्रमं ययुः ३९। पुनः पुनस्तमभ्यर्च्य नयनैः पंकजैरिव । पश्चाद्विचारमायासुस्ताश्च कन्याः परस्परम् ४०। यद्ययं कामदेवो हि रतिहीनः कथं व्रजेत् । अथायमश्विनौ देवौ तौ नूनं युग्मचारिणौ ४१। गंधर्वः किन्नरो वाथ सिद्धो वा कामरूपधृक् । ऋषिपुत्रोथवा कश्चित्कश्चिद्वा मानुषोत्तमः ४२। अस्तु वा कश्चिदेवायं धात्रासृष्टो हि नः कृते । यथाभाग्यवतामर्थे निधानं पूर्वकर्मभिः ४३। तथास्माकं कुमारीणां गौर्या नीतो वरोत्तमः । करुणाजलकल्लोल प्लवार्द्रीकृतचित्तया ४४। मया वृतस्त्वया चायं त्वया वृतस्तथा मया । एवं पंचसु कन्यासु वदंतीषु नृपोत्तम ४५। श्रुत्वा तद्वचनं तत्र कृत्वा माध्याह्निकीः क्रियाः । आलोच्य हृदये सोऽपि विघ्नमेतदुपस्थितम् ४६। ब्रह्मविष्णुगिरिशादयः सुरा ये च सिद्धमुनयः पुरातनाः । तेऽपि योगबलिनो विमोहिता लीलया तदबलाभिरद्भुतम् ४७। योषितां नयनतीक्ष्णसायकैर्भ्रूलतासुदृढचापनिर्गतैः । धन्विनामकरकेतुना हतः कस्य नो पतति हा मनोमृगः ४८। तावदेव नयधीर्विराजते तावदेव जनता भयं भजेत् । तावदेव दृढचित्तता भृशं तावदेव गणना कुलस्य च ४९। तावदेव तपसः प्रगल्भता तावदेव यमधारणं नृणाम् । यावदेव वनितेक्षणबाणैर्मोहयंत्युरुमदैर्न मानुषाः 6.128.५०। मोहयंतु मदयंतु रागिणां योषितः सुललितैर्मनोहरैः । मोहयंति मदयंति मामिमं धर्मरक्षणपरं हि कैर्गुणैः ५१। मांसशुक्रमलमूत्रनिर्मिते योषितां वपुषि निर्घृणेऽशुचौ । कामिनश्च परिकल्प्य चारुतां मा रमंतु सुविमूढचेतसः ५२। दारुणो हि परिकीर्तितोंगना सन्निधिर्विमलबुद्धिभिर्बुधैः । यावदत्र न समीपगा इमास्तावदेव हि गृहं व्रजाम्यहम् ५३। समीपं तस्य यावद्धि नागच्छंति वरांगनाः । वैष्णवेन प्रभावेण तावदंतर्दधे द्विजः ५४। तस्य योगबलाद्भूप गतस्यादर्शनं तदा । दृष्ट्वा तदद्भुतं कर्म ऋषिपुत्रस्य धीमतः ५५। वित्रस्तनयना बालाः कुरंग्य इव कातराः । संभ्रांत नयनाः शून्या ददृशुस्ता दिशो दश ५६। इंद्रजालं स्फुटं वेत्ति मायां जानाति वा पुनः । दृष्टोऽप्यदृष्टरूपोऽभूदित्यूचुश्च परस्परम् ५७। व्याप्तं तु हृदयं तासां सदैव विरहाग्निना । ज्वलद्दावानलेनेव सुस्निग्धं सांद्र काननम् ५८। त्यक्त्वैंद्रजालिकीं विद्यां कांत दर्शय सत्वरम् । स्वात्मानं नो मनोयुक्तं प्राग्ग्रासे मक्षिकोपमम् ५९। हा कष्टं दर्शितः कस्माद्धात्रा त्वं घटितः पुनः । ज्ञातं महानुसंतापहेतोर्नस्त्वं विनिर्मितः ६०। कच्चित्ते निर्दयं चेतः कच्चिदस्मासु नो मनः । कच्चिद्धूर्तोऽसि हे कांत कच्चिन्मुष्णासि नो मनः ६१। कच्चिन्न प्रत्ययोस्मासु कच्चिदऽस्मान्परीक्षसे । कच्चिन्नर्मकलाशीलः कच्चिन्मायाविशारदः ६२। कच्चिच्चित्ते प्रवेष्टुं च वेत्सि विज्ञानलाघवम् । कच्चिन्निष्क्रमणोपायं न जानासि कुतः पुनः ६३। कच्चिद्विनापराधं तु त्वमस्मासु प्रकुप्यसे । कच्चिद्दुःखं विजानासि परेषां विप्रलंभजम् ६४। त्वद्दर्शनं विना नूनं हृदयेश्वर सांप्रतम् । न जीवामोऽथ जीवामः पुनस्त्वद्दर्शनाशया ६५। अस्मांश्च नीयतां तत्र यत्र शीघ्रं गतो भवान् । त्वद्दर्शनहरो धाता व्यदधादंकुरच्छिदम् ६६। सर्वथा दर्शनं देहि कारुण्यं भज सर्वथा । पर्यंतं न प्रपश्यंति सर्वथा सज्जना जनाः ६७। इत्थं विलप्य ताः कन्याः प्रतीक्ष्य च बहुक्षणम् । पितृर्भिया गृहं गंतुं शीघ्रमारेभिरे गतिम् ६८। तत्प्रेमनिगडैर्बद्धा भृशं विरह विक्लवाः । कथंचिद्धैर्यमालंब्य ताः स्वं स्वं गृहमागताः ६९। आगत्य पतिताः सर्वा जलयंत्रसमीपतः । किमेतन्मातृभिः पृष्टाः कुतः कालात्ययोऽभवत् ७०। कन्या ऊचुः। क्रीडंत्यः किन्नरीभिस्तु सार्धं संगीतकं मुदा । संस्थितास्तेन न ज्ञातं दिवसादि सरोवरे ७१। पथिश्रांता वयं मातः संतापस्तेन नस्तनौ । मोहेन महता वक्तुं न केनाप्युत्सहामहे ७२। इत्युक्त्वा लुलुठुस्तत्र मणिभूमौ कुमारिकाः । आकारं गोपयंत्यस्ता मुग्धा जल्पंति मातृभिः ७३। काचिन्नर्तयति क्रीडामयूरं न मुदा तदा । न पाठयति तं कीरं पंजरेऽन्या कुतूहलात् ७४। लालयेन्नकुलं नान्या नोल्लासयति सारिकाम् । अपरातीव संमुग्धा नैव क्रीडति सारसैः ७५। भेजिरे न विनोदांस्ता रेमिरे नैव मंदिरे । ऊचिरे बांधवैर्नालं वीणावाद्यं न चक्रिरे ७६। कल्पद्रुमप्रसूनं यद्रसवत्तु सुधोपमम् । मंदारकुसुमामोदि न पपुर्मधुरं मधु ७७। योगिन्य इव ताः कन्या नासाग्रन्यस्तलोचनाः । अलक्ष्यध्यानसंतानाः पुरुषोत्तममानसाः ७८। चंद्रकांतमणिच्छन्ने स्रवद्वारिकणद्रवे । क्षणं वातायने स्थित्वा जलयंत्रेक्षणं क्षणात् ७९। रचयंति क्षणं शय्यां दीर्घिकां भोजिनीदलैः । वीज्यमाना सखीभिस्ताः शीतलैः कदलीदलैः ८०। इत्थं युगसमां रात्रिं मन्वानास्ता वरस्त्रियः । कथंचिद्धीरतां कृत्वा विह्वलाः सज्वरा इव ८१। प्रातर्व्योममणिं दृष्ट्वा मन्यमानाः स्वजीवितम् । विज्ञाप्य मातरं स्वां स्वां गौरीं पूजयितुं गताः ८२। स्नात्वा तेन विधानेन पुष्पैर्धूपैर्यथा तथा । विधाय पूजनं देव्या गायंत्यस्तत्र ताः स्थिताः ८३। एतस्मिन्नंतरे विप्रः स्नातुं सोऽपि समागतः । पित्राश्रमपदात्तस्मादच्छोदे च सरोवरे ८४। मित्रं दृष्ट्वैव रात्र्यंते नलिन्य इव कन्यकाः । उत्फुल्लनयना जातास्तं दृष्ट्वा ब्रह्मचारिणम् ८५। गत्वा तदैव ताः कन्याः समीपं ब्रह्मचारिणः । सव्यापसव्यबंधेन भुजपाशं च चक्रिरे ८६। गतोऽसि धूर्त पूर्वेद्युर्गंतुमद्य न शक्यसे । वृतस्त्वं नूनमस्माभिर्नात्र तेऽस्तु विचारणा ८७। इत्युक्तो ब्राह्मणः प्राह प्रसन्बाहुपाशगः । युष्माभिरुच्यते भद्रमनुकूलं प्रियं वचः ८८। प्रथमाश्रमनिष्ठस्य किंतु नाद्यापि मे व्रतम् । वेदाभ्यसनशीलस्य पारं याति गुरोः कुले ८९। आश्रमे यत्र यो धर्मो रक्षणीयः स पंडितैः । विवाहोऽयमतो मन्ये न धर्म इति कन्यकाः ९०। आकर्ण्य तस्य वाक्यानि तमूचुस्ता वचस्ततः । सकलध्वनिसोत्कंठाः कोकिला इव माधवे ९१। धर्मादर्थोर्थतः कामः कामाद्धर्मफलोदयः । इत्येव निश्चितं शास्त्रं वर्णयंति विपश्चितः ९२। सकामो धर्मबाहुल्यात्पुरस्ते समुपागतः । सेव्यतां विविधैर्भोगैः स्वर्गभूमिरियं ततः ९३। श्रुत्वा तद्वचनं तासां प्राह गंभीरया गिरा । तथ्यं वो वचनं किंतु समाप्येह स्वकं व्रतम् ९४। प्राप्यनुज्ञां गुरोः सर्वं वैवाहं कर्म नान्यथा । इत्युक्त्वा पुनरूचुस्ताः स्फुटं मूढोऽसि सुन्दरः ९५। दिव्यौषधं ब्रह्मरसायनं च सिद्धिर्निधेः साधुकला वरांगनाः । मंत्रस्तथा सिद्धिरसश्च धर्मतो नेमा निषेध्याः सुधिया समागताः ९६। कार्यं हि दैवाद्यदि सिद्धमागतं तस्मिन्नुपेक्षां न च याति नीतिगः । यस्मादुपेक्षा न पुनः फलप्रदा तस्मान्न दीर्घीकरणं प्रशस्यते ९७। सांद्रानुरागाः कुलजन्मनिर्मलाः स्नेहार्द्रचित्ताः सुगिरः स्वयंवराः । कन्याः सुरूपाः खलु चारुयौवना धन्या लभंतेऽत्र नरास्तु नेतरे ९८। क्व वयं वरसुन्दर्यः क्व चाऽयं तापसो बटुः । दुर्घटस्य विधाने हि मन्ये धातातिपंडितः ९९। तस्मादस्मानिदानीं तु स्वीकुर्यान्मंगलं भवान् । गांधर्वेण विवाहेन ह्यन्यथा नो न जीवितम् 6.128.१००। श्रुतवाक्यस्ततः प्राह ब्राह्मणो धर्मवित्तमः । भो मृगाक्ष्यः कथं त्याज्यो धर्मो धर्मधनैर्नरैः १०१। धर्मश्चार्थश्च कामश्च मोक्षश्चैतच्चतुष्टयम् । यथोक्तं सफलं ज्ञेयं विपरीतं तु निष्फलम् १०२। नाकालेहं व्रती कुर्यामतो दारपरिग्रहम् । न क्रियाफलमाप्नोति क्रियाकालं न वेत्ति यः १०३। यतो धर्मविचारेऽस्मिन्प्रसक्तं मम मानसम् । तस्माच्छृणुत हे कन्या न समीहे स्वयंवरम् १०४। एवं ज्ञात्वाशयं तस्य समीक्ष्यैताः परस्परम् । करात्करं विमुच्याथ जग्राहांघ्री प्रमोदिनी १०५। भुजौ जग्रहतुस्तस्य सुशीला सस्वरा तथा । आलिलिंग सुतारा च चुचुंबे चंद्रिकामुखम् १०६। तथापि निर्विकारोऽसौ प्रलयानलसन्निभः । शशाप ब्रह्मचारी ताः क्रोधेनात्यंतमूर्च्छितः १०७। पिशाच्य इव मां लग्नास्तत्पिशाच्यो भविष्यथ । एवं तेनाशु शप्तास्तास्तं संत्यज्य पुरास्थिताः १०८। किमेतच्चेष्टितं पाप ह्यनागसि जने त्वया । प्रिये कृत्येऽप्रियं कृत्वा धिक्ता धर्मज्ञतां तव १०९। अनुरक्तेषु भक्तेषु मित्रेषु द्रोहकारिणः । पुंसो लोकद्वये सौख्यं नाशं यातीति नः श्रुतम् ११०। तस्मात्त्वमपि नः शापात्पिशाचो भव सत्वरम् । इत्युक्त्वोपरता बाला निःश्वसंत्यः क्षुधाकुलाः १११। तदा चान्योन्यसंरंभात्तस्मिन्सरसि पार्थिव । ताः कन्या ब्रह्मचारी सः सर्वे पैशाचमागताः ११२। पिशाच्याः स पिशाचश्च क्रंदमानाः सुदारुणम । क्षपयंति विपाकं तं पूर्वोपात्तस्य कर्मणः ११३। स्वकाले तु फलत्येव पूर्वोपात्तं शुभाशुभम् । स्वच्छाया इव दुर्वारं देवानामपि पार्थिव ११४। क्रंदंति पितरस्तासां मातरस्तत्र तस्य च । अप्रमादश्च बालानां दैवं हि दुरतिक्रमम् ११५। तत ऊर्ध्वं पिशाचास्ते आहारार्थे सुदुःखिताः । इतस्ततश्च धावंतो वसंति सरसस्तटे ११६। एवं बहुतिथे काले लोमशो मुनिसत्तमः । पौषे मासि चतुर्दश्यामच्छोदे स्नातुमागतः ११७। दृष्ट्वा तं ब्राह्मणं सर्वे पिशाचाः क्षुत्समाकुलाः । धावंतो हंतुकामास्ते मिलित्वा यूथवर्तिनः ११८। दह्यमानासु तीव्रेण तेजसा लोमशस्य च । असमर्थाः पुरःस्थातुं सर्वे ते दूरतः स्थिताः ११९। तत्र वेदनिधिर्विप्रस्तदैव हि समागतः । समीक्ष्य लोमशं राजन्साष्टांगं प्रणिपत्य सः १२०। उवाच सूनृतां वाचं बद्ध्वा शिरसि चांजलिम् । महाभाग्योदये विप्र साधूनां संगतिर्भवेत् १२१। गंगादिसर्वतीर्थेषु यो नरः स्नाति सर्वदा । यः करोति सतां संगं तयोः सत्संगतिर्वरा १२२। गुरूणां संगमो विप्र दृष्टादृष्टफलो भुवि । स्वर्गदो रोगहारी च किंतु सोपद्रवो मतः १२३। इत्युक्त्वा कथयामास पूर्ववृत्तांतमद्भुतम् । इमा गंधर्वकन्यास्ता बटुः सोऽयं ममात्मजः १२४। सर्वे पिशाचरूपेण मिथः शापविमोहिताः । दीनाननास्तु तिष्ठंति तवाग्रे मुनिसत्तम १२५। त्वद्दर्शनेन बालानां निस्तारोऽद्य भविष्यति । सूर्योदये तमः स्तोमः किं न लीयेत गह्वरे १२६। श्रुत्वा तल्लोमशो राजन्कृपार्द्रीकृतमानसः । प्रत्युवाच महातेजास्तं मुनिं पुत्रदुःखितम् १२७। मत्प्रसादाच्च बालानां स्मृतिः सपदि जायताम् । धर्मं च वच्मि तं येन मिथः शापो लयं व्रजेत् १२८। वेदनिधिरुवाच। महर्षे कथ्यतां धर्मो मुच्यंते येन बालकाः । नायं कालो विलंबस्य शापाग्निर्दारुणो यतः १२९। लोमश उवाच। मया सार्धं प्रकुर्वंतु माघस्नानं विधानतः । शापान्मुच्यंति माघांते नान्यथा निष्कृतिर्भवेत् १३०। शापः पापफलं विप्र पापनाशो भवेन्नृणाम् । माघस्नानेन तीर्थे च इति मे निश्चिता मतिः १३१। सप्तजन्मकृतं पापं वर्तमानं च पातकम् । माघस्नानं दहेत्सर्वं पुण्यतीर्थे विशेषतः १३२। प्रायश्चित्तं न पश्यंति यस्मिन्पापे मुनीश्वराः । पातकं पुण्यतीर्थेषु नश्येत्तदपि माघतः १३३। ज्ञानकृन्मानसे माघस्तस्मान्मोक्षफलप्रदः । हिमवत्पृष्ठतीर्थेषु सर्वपापप्रणाशनः १३४। इंद्रलोकप्रदोच्छोदे निर्दिष्टो वेदवादिभिः । सर्वपापहरो माघो मोक्षदो बदरीवने १३५। पापहा दुःखहारी च सर्वकामफलप्रदः । रुद्रलोकप्रदो माघो नार्मदे पापनाशनः १३६। यामुनः सूर्यलोकाय भवेत्कल्मषनाशनः । सारस्वतोऽघविध्वंसी ब्रह्मलोकफलप्रदः १३७। विशालफलदो माघो विशालायां द्विजोत्तम । पातकेंधनदावाग्निर्गर्भहेतु क्रियापहः १३८। विष्णुलोकाय मोक्षाय जाह्नवः परिकीर्तितः । शरयू गंडकी सिंधुश्चंद्रभागा च कौशिकी १३९। तापी गोदावरी भीमा पयोष्णी कृष्णवेणिका । कावेरी तुंगभद्रा च अन्या याश्च समुद्रगाः १४०। आशु माघी नरो याति स्वर्गलोकं विकल्मषः । नैमिषे विष्णुसायुज्यं पुष्करे ब्रह्मणोंतिकम् १४१। आखंडलस्य लोको हि कुरुक्षेत्रे तु माघतः । माघो देवह्रदे विप्र योगसिद्धिफलप्रदः १४२। प्रभासे मकरादित्ये स्नानाद्रुद्रगणो भवेत् । देवक्यां देवतादेहो नरो भवति माघतः १४३। माघस्नानेन भो विप्र गोमत्यां न पुनर्भवः । हेमकूटे महाकाले ॐकारे अमरेश्वरे १४४। नीलकंठेर्बुदे माघाद्रुद्रलोके महीयते । सर्वासां सरितां विप्र संगमे मकरे रवौ १४५। स्नानेन सर्वकामानामवाप्तिर्जायते नृणाम् । माघस्तु प्राप्यते धन्यैः प्रयागे द्विजसत्तम । अपुनर्भवदं तत्र सितासितजलं यतः १४६। गायंति देवाः सततं दिविस्था माघः प्रयागे किल नो भविष्यति । स्नानान्नरा यत्र न गर्भवेदनां पश्यंति तिष्ठंति च विष्णुसन्निधौ १४७। मज्जंति येऽपित्र्यहमत्र मानवास्तीर्थे प्रयागे बहुपापकंचुकाः । व्रजंति ते नो निरयेषु धर्मिणः स्वर्गे शुभे चारु चरंति देववत् १४८। तीर्थैर्व्रतैर्दानतपोभिरध्वरैः सार्धं विधात्रा तुलया धृतं पुरः । माघे प्रयागस्य तयोर्द्वयोरभून्माघो गरीयानत एव सोऽधिकः १४९। वातांबुपर्णाशनदेहशोषणैस्तपोभिरुग्रैश्चिरकालसंचितैः । योगैश्च संयांति नरा नतां गतिं स्नानेन माघस्य हि यांति यां गतिम् 6.128.१५०। स्नाताश्च ये मकरभास्करोदये तीर्थे प्रयागे सुरसिंधुसंगमे । तेषां गृहद्वारमलंकरोति किं भृंगावलि कुंजरकर्णताडिता १५१। यो राजसूयाद्धयमेधयज्ञतः स्नानात्फलं संप्रददाति चाधिकम् । पापानि सर्वाणि विलोप्य लीलया नूनं प्रयागः स कथं न सेव्यते १५२। अवंतिविषये राजा वीरसेनोऽभवत्पुरा । नर्मदातीरमागत्य राजसूयं चकार सः १५३। षोडशैरश्वमेधैश्च स्वर्णवाटविराजितैः । स्वर्णभूषणयूपाढ्यैरीजे सोऽपि यथाविधि १५४। प्रददौ धान्यराशींश्च द्विजेभ्यः पर्वतोपमान् । वदान्यो देवताभक्तो गोप्रदः स सुवर्णदः १५५। ब्राह्मणो भद्रको नाम मूर्खो हीनकुलस्तथा । कृषीवलो दुराचारः सर्वधर्मबहिष्कृतः १५६। कृषिकर्मसमुद्विग्नो बंधुभिश्चाप्यसंस्कृतः । इतस्ततः परिभ्रम्य निर्गतः क्षुत्प्रपीडितः १५७। दैवतः सार्थमाविश्य प्रयागं स समागतः । महामाघीं पुरस्कृत्य सस्नौ तत्र दिनत्रयम् १५८। अनघः स्नानमात्रेण भूत्वेह स द्विजोत्तमः । प्रयागाच्चलितस्तत्र पुनर्यस्मात्समागतः १५९। स राजा सोऽपि विप्रश्च विपन्नावेकदा तदा । तयोर्गतिः समादृष्टा मया शक्रस्य सन्निधौ १६०। तेजो रूपं बलं स्त्रैणं देवयानं विभूषणम् । पारिजातमयीमाला नृत्यं गीतं तयोः समम् १६१। इति दृष्टं हि माहात्म्यं क्षेत्रस्य कथमुच्यते । माघः सितासिते विप्र राजसूयैः समो मतः १६२। धनुस्त्रिशतविस्तीर्णे सितनीलांबुसंगमे । अपुनरावृत्तिर्माघी राजसूयी पुनर्भवेत् १६३। माघमासीय वातोऽपि सितासितजलं स्पृशेत् । अधर्म्यं न स्पृशेन्नूनं महापातकहा हि सः १६४। किमत्र बहुनोक्तेन श्रूयतां द्विज निश्चितम् । समुद्भूतफलं पापं तीर्थे माघः प्रणाशयेत् १६५। अत्र ते कथयिष्यामि सावधानमतिः शृणु । पिशाचमोचनं नाम इतिहासं पुरातनम् । शृण्वंत्यप्सरसो बालाः शृणोतु त्वत्सुतस्तथा । मत्प्रसादात्स्मृतिर्लब्ध्वा पैशाच्यान्मुक्तिकामिनः १। पुरा देवद्युतिर्विप्रो वैष्णवो वेदपारगः १६६। पिशाचान्मोचयामास करुणाप्लुतमानसः १६७। दिलीप उवाच। कुत्र स्थितः कस्य पुत्रो नियमः कोऽस्य वा जपः । केन वा वैष्णवो वृत्तः के पिशाचाश्च मोचिताः १६८। एतद्विस्तरतः सर्वं कीर्तयस्व महामुने । कौतूहलं महापुण्यं शृणुमस्त्वत्प्रसादतः १६९। वसिष्ठ उवाच। प्लक्षप्रस्रवणे पुण्ये सरस्वत्यास्तटे शुभे । तत्राश्रमपदं तस्य शैलमाश्रित्य शोभनम् १७०। शालैस्तालैस्तमालैश्च बिल्वैर्बकुलपाटलैः । तिंतिडीचिरिबिल्वैश्च चूतचंपककांचनैः १७१। करंजैः कोविदारैश्च केसरैः कुंजराशनैः । तिलकैः कर्णिकारैश्च कुंभैः खादिरतिंदुकैः १७२। वानीरैः साल्वजंबीरैः पीलूदुंबरवेतसैः । शाकोटैरटरूषैश्च करहाटैर्वटद्रुमैः १७३। घोंटाकुटजपालाशैरशोकैः शोकहारिभिः । जंबूनिंबकदंबैश्च क्षीरिकाकरमर्दकैः १७४। बीजपूरैः सनारिंगै रंभाराजिविराजितैः । पनसै रसवद्भिश्च नारिकेलैः सदाफलैः १७५। सप्तच्छदैस्त्रिपत्रैश्च शिरीषामलकैः शुभैः । कर्कंधू लकुचैरक्षैः पारिभद्रैर्वचादिभिः १७६। केतकैः सिंदुवारैश्च तगरैः कुन्दमल्लिकैः । पद्मेन्दीवरकह्लार मालती यूथिकादिभिः १७७। मालती मोगरैश्चैव जातीफलविराजितैः । पुन्नागैः किंशुकैश्चैव बर्बरीतुलसीद्रुमैः १७८। आश्रमो रमणीयः स द्रुमैर्नानाविधैर्नृप । वनमध्ये नदी याति पुण्यतोया सरस्वती १७९। कूजंति सारसास्तत्र मदस्निग्धकलं सदा । नदंति कोकिलाः शब्दं गुंजंति च मधुव्रताः १८०। बहुकोलाहलं भूप तद्वनं शुकसारिभिः । चरंति श्वापदास्तत्र विविधाः काननोत्तमे १८१। सदाफलं सदापुष्पं परागकणधूसरम् । आच्छन्नं काननं सर्वं मधुवृक्षैः समंततः १८२। नवपल्लवसंजातमंजरीभरवल्लिभिः । आश्लिष्टमभितोरम्यं प्रियाभिरिव वल्लभः १८३। तस्य शापभयात्त्रस्तो वातो वाति समंततः । न वर्षंत्यश्मभिर्मेघा न शोषयति भास्करः १८४। वनं नोपद्रवं तद्धि सदा सिद्धनिषेवितम् । आह्लादजनकं नित्यं वनं चैत्ररथं यथा १८५। तस्मिन्वसति धर्मात्मा देवद्युतिर्द्विजोत्तमः । पुत्रः सुमित्रो विप्रस्य लब्धो लक्ष्मीपतेर्वरात् १८६। नियमः श्रूयतां तस्य सर्वदा नियतात्मनः । ग्रीष्मे पंचतपा नित्यं सूर्यन्यस्तविलोचनः १८७। वर्षत्कादंबिनी यावद्वर्षास्वभ्रावकाशगः । वाते प्रवाते निष्कंपो दुःसहो हिमवानिव १८८। वसत्यप्सु स हेमंते ह्रदे सारस्वते द्विज । उपस्पृशति काले स त्रिवारं वारिनिर्मलम् १८९। पितॄन्देवानृषीन्नित्यं संतर्पयति श्रद्धया । ब्रह्मयज्ञपरो नित्यं सत्यवादी जितेंद्रियः १९०। भूमौ विश्राम्य विश्रांतः प्रदध्यौ प्रार्थयन्हरिम् । वन्यैर्जुहोत्यग्निहोत्रं श्रद्धयातिथिपूजकः १९१। चांद्रायणविधानेन कालं नयति सर्वदा । स्वयं विगलितैः पत्रैः फलैर्वृत्तिं समीहते १९२। अनुद्विग्नस्तपोनिष्ठो वेदवेदांगपारगः । धमनी विकरालोसावस्थिमात्रकलेवरः १९३। इत्थं जगाम वर्षाणां सहस्रं तस्य कानने । तदा जज्वाल शैलोऽसौ तपसस्तस्य तेजसा १९४। सोढुं न शक्यते भूतैस्तेजस्तस्य महात्मनः । वैश्वानर इवाभाति प्रज्वलंस्तपसा द्विज १९५। गतवैराणि भूतानि समजायंत तद्वने । मृगव्याघ्राखुमार्जारा मिथः क्रीडंति निर्भयाः १९६। अन्योऽपि नियमस्तस्य श्रूयतामतिदुर्लभः । नारायणं त्रिकालं स संपूजयति नित्यशः १९७। पुष्पाणां तु सहस्रेण विकचेन सुगंधिना । वेदसूक्तविधानेन विष्णुध्यानपरायणः १९८। विष्णोः संप्रीतये विप्रः कुरुते कर्म चाखिलम् । दधीचेर्वरदानात्स संजातो वरवैष्णवः १९९। एकदा मासि वैशाखे एकादश्यां महामुनिः । पूजां कृत्वा हरे रम्यां विचित्रामकरोत्स्तुतिम् 6.128.२००। तदैव खगमारुह्य देवो देवो हरिः स्वयम् । आजगाम पुरस्तस्य तया स्तुत्यातिहर्षितः २०१। तं दृष्ट्वा गरुडारूढं प्रत्यक्षं जलदच्छविम् । चतुर्बाहुं विशालाक्षं सर्वालंकारभूषितम् २०२। उद्भूतपुलको विप्रः सानंद जललोचनः । जगाम शिरसा भूमौ कृतकृत्यमनास्तदा २०३। न ममौ तेन हर्षेण स ब्रह्मांडोदरेऽपि हि । न सस्मार निजं देहं ब्रह्मभूत इवाभवत् २०४। ततः संभाषितः प्रीत्या हरिणा वैष्णवो मुनिः । देवद्युते विजानामि मद्भक्तस्त्वं मदाश्रयः २०५। संन्यस्ताखिलकर्मासि मद्भावो मन्मनाः सदा । वरं ब्रूहि प्रसन्नोऽस्मि स्तोत्रेणानेन चानघ २०६। इति श्रुत्वा हरेर्वाक्यं प्रत्युवाच स तापसः । देवदेवारविंदाक्ष स्वमायाधृतविग्रह २०७। त्वद्दर्शनात्सदा देव दुर्लभो नापरो वरः । ब्रह्मादयः सुराः सर्वे योगिनः सनकादयः २०८। त्वां साक्षात्कर्तुमिच्छंति सिद्धाश्च कपिलादयः । अहं ममेति पाशा ये मोह लोभाः शुभाशुभाः २०९। सहेतुकाश्च दह्यंते दृष्टे त्वयि परावरे । जन्मनः कर्मणो बुद्धेराविर्भूतं फलं मम २१०। यद्दृष्टोऽसि जगन्नाथ प्रार्थये किमतः परम् । न वरार्थं हि देवेश त्वत्पादपंकजं हृदि २११। चिंतयामि सदा भक्त्या त्वद्गतेनांतरात्मना । इममेव वरं याचे त्वद्भक्तिरचला मम २१२। अस्तु वै कमलानाथ प्रार्थये नापरं वरम् । इति श्रुत्वा वचस्तस्य प्रसन्नवदनो हरिः २१३। प्रत्युवाच प्रसन्नात्मा एवमस्तु द्विजोत्तम । अन्यस्ते तपसः कश्चित्प्रत्यूहो न भविष्यति २१४। एतच्च त्वत्कृतं स्तोत्रं ये पठिष्यंति मानवाः । तेषां मद्विषया भक्तिर्निश्चला च भविष्यति २१५। धर्मकार्यं च यत्किंचित्सांगं सर्वं भविष्यति । ज्ञाने च परमा निष्ठा तेषां स्थास्यति निश्चला २१६। इत्युक्त्वांतर्हितस्तत्र देवदेवो जनार्दनः । देवद्युतिस्तदारभ्य नारायणपरोऽभवत् २१७। दिलीप उवाच। महर्षेऽनुगृहीतोऽस्मि कथया पावनीकृतः । अनया विष्णुसंगत्या गंगयेवाहमद्य वै २१८। किं तत्स्तोत्रं समाख्याहि प्रसन्नो येन माधवः । तस्यानघस्य विप्रस्य महत्कौतूहलं मम २१९। त्वत्प्रसादादहं विप्र मन्ये प्राप्तं मनोरथम् । महतां संगतिः कस्य महत्त्वाय न कल्पते २२०। कथयस्व प्रसादेन विष्णोः स्तोत्रमनुत्तमम् । येन तुष्टः स भगवान्ददौ तस्य च दर्शनम् २२१। वसिष्ठ उवाच। कथयामि रहस्यं ते यज्जप्तं स्तोत्रमुत्तमम् । प्राग्गृहीतं सुपर्णेन गरुडान्मयि चागतम् २२२। अध्यात्मगर्भसारं तन्महोदयकरं शुभम् । सर्वपापहरं भूप स्वात्मज्ञानकरं परम् २२३। ॐ नमो वासुदेवाय नमो विश्वाय चक्रिणे । भक्तप्रियाय कृष्णाय जगन्नाथाय शार्ङ्गिणे २२४। स्तोता स्तुत्यः स्तुतिः सर्वं जगद्विष्णुमयं यदा । तदा संस्तूयते केन भक्तिर्मोदकरी नृणाम् २२५। यस्य देवस्य निःश्वासो वेदाः सांगाः ससूत्रकाः । का स्तुतिः प्रमुदे तस्य भक्त्याऽहं मुखरोऽभवम् २२६। चक्रवद्भ्रमते सर्वं त्रैलोक्यं सचराचरम् । अतस्त्वं गीयते देव चक्रपाणि वरायुध २२७। वेदो न वक्ति यं साक्षान्न च वाग्वेत्ति नो मनः । मद्विधस्तं कथं स्तौति भक्तिमान्वा कथं भवेत् २२८। ब्रह्मादिब्रह्मविष्णुस्त्वं त्वमेव सकलाश्रयः । स्रष्टा ब्रह्मनिदानं च शुद्धं ब्रह्मत्वमेव च २२९। (कोऽयं कायस्तव विभो भित्त्वा स्पृशति कायिनम् । कायदोषैर्न चाघ्रातस्तस्मै नमोस्तु योगिने १)। देवभावेन जागर्ति न निद्राति निजात्मनि । सुखसंदोहबुद्धिर्या सा त्वं विष्णो न संशयः २३०। महदादयो महाभावास्तथा वैकारिका गुणाः । त्वमेव नाथ तत्सर्वं नानात्वं मूढकल्पना २३१। केशकेशवरूपाभिः कल्पना तिसृभिस्तथा । त्वमेव कल्पसे ब्रह्म पुमानिव सुतादिभिः २३२। विदोषं विगुणं चैकं चिन्मूर्तिरखिलं जगत् । कवीनां भाति यत्तत्त्वं तं विष्णुं नौमि निर्मलम् २३३। यस्य ज्ञानेन कुर्वंति कर्मापि श्रुतिभाषितम् । निरीषणा जगन्मित्राः शुद्धं ब्रह्म नमामि तत् २३४। ध्वस्तेतरच्च सन्मात्रं यत्प्रबोधादुपासते । योगिनः सर्वभूतेषु सद्रूपं नौमि तं हरिम् २३५। ब्रह्माहमिति गायंति यं ज्ञात्वैकं वरा द्विजाः । पश्यंतो हि त्वया तुल्यं देव तं नौमि माधवम् २३६। मायया मोहवैचित्र्यं तथाहं ममतां नृणाम् । यो नाशयति पापौघान्नमस्तस्मै चिदात्मने २३७। प्रयाणे वा प्रयाणे च यन्नामस्मरतां नृणाम् । सद्यो नश्यंति पापौघा नमस्तस्मै चिदात्मने २३८। मोहानललसज्ज्वाला ज्वलल्लोकेषु सर्वदा । यत्पादांभोरुहच्छायां प्रविष्टश्च न दह्यते २३९। यस्य स्मरणमात्रेण न मोहो नैव दुर्गतिः । न रोगा नैव दुःखानि तमनंतं नमाम्यहम् २४०। कामयंते प्रजा नैव धिषणाभ्यः समुत्थिताः । लोकमात्मैव पश्यंति यं बुद्ध्वैकचरा जनाः २४१। शब्दार्थः संविदर्थश्च विष्णोर्नामपरो यदि । सत्येन तेन संसारो मा संस्पृशतु माधव २४२। नारायणो जगद्व्यापी यदि वेदादिसंमतः । सत्येन तेन निर्विघ्ना विष्णुभक्तिर्ममास्तु वै २४३। यो न बीजं विना बीजं बीजे यो बीजभावितः । स विष्णुर्भव बीजं मे सितविद्यासि नाद्य तु २४४। त्रितनुर्नटवद्यस्तु सृष्टि स्थिति लयेषु च । गुणैर्भवति कार्येषु स प्रसीदतु मे हरिः २४५। दशधेहाऽवतीर्णो यो धर्मत्राणाय केवलम् । अभ्यर्थितः सुरैः सर्वैः स प्रसीदतु मे हरिः २४६। ब्रह्मादिस्तंबपर्यंतं प्राणिहृन्मंदिरेऽमलः । एको वसति यो देवः स प्रसीदतु मे हरिः २४७। इच्छां चक्रे स देवाग्रे एकश्चैव बहुस्तथा । प्रविष्टो देवताः स्रष्टा स प्रसीदतु मे हरिः २४८। हृत्खगः खसमः खादिः खातीतः खक्रियः खगः । खं ब्रह्मा खादिभुक्चांते खमूर्तिस्त्वं मखाशनः २४९। यद्भासायन्मुदा यस्य मायया सज्यते जगत् । जाड्यं दुःखमसत्यं च स भवानेव तन्मयः 6.128.२५०। त्वत्सृष्टं मोदते विश्वं त्वत्त्यक्तमशुचिर्भवेत् । तत्संगतोऽप्यसंगस्त्वं विकारस्तेन तेन हि २५१। भूतयोगजचैतन्यं चार्वाकायमुपासते । सौगता ब्रवते तर्कैस्त्वां बुद्धिं क्षणभंगुराम् २५२। शरीरपरिमाणं त्वां मन्यंते जिनदेवताः । ध्यायंति पुरुषं सांख्यास्त्वामेव प्रकृतेः परम् २५३। जन्मादिरहितः पूर्वं यः स्यादानंदलक्षणम् । त्वामेवोपनिषद्ब्रह्म चिंतयंति परस्परम् २५४। खादिभूतानि देहश्च मनो बुद्धींद्रियाणि च । विद्याविद्ये त्वमेवात्र नान्यत्त्वत्तोऽस्ति किंचन २५५। त्वं धाता सर्वभूतानां त्वमेव शरणं मम । त्वमग्निस्त्वं हविः शक्रो होता मंत्रः क्रियाफलम् २५६। त्वमस्ति नास्ति वैकुंठ त्वामहं शरणं गतः । त्वं कर्मफलदाता च दीक्षितानां क्रियाफलम् २५७। त्वं हेतुः सर्वभूतानां त्वमेव शरणं मम । युवतीनां यथा यूनि यूनां च युवतौ यथा २५८। मनोऽभिरमते तद्वत्प्रीतिर्मे रमतां त्वयि । अपि पापं दुराचारं नरं त्वत्प्रणतं हरे २५९। नेक्षंते किंकरा याम्या उलूकास्तपनं यथा । तापत्रयमघौघश्च तावत्पीडयते जनम् २६०। यावत्स्मरति नो नाथ भक्त्या त्वत्पादपंकजम् २६१। यं नस्पृशंति गुणजातिशरीरधर्मा यं न स्पृशंति गतयस्त्वखिलेंद्रियाणाम् । यं च स्पृशंति मुनयो गतसंगमोहास्तस्मै नमो भगवते हरये करोमि २६२। स्थूलं विलाप्यकरणे करणं निदाने तत्कारणं करणकारणवर्जिते च । इत्थं विलाप्य मुनयः प्रविशंति तत्र तस्मै नमोस्तु हरये मुनिसेविताय २६३। यद्ध्यानसंवहनघूर्णवशीकृतांतामैश्वर्यचारुगुणिनीं सुखमोक्षलक्ष्मीम् । आलिंग्य शेरत इहात्मसुखैकभाजस्तस्मैनमोऽस्तु हरये मुनिसेविताय २६४। जन्मादिभावविकृतेर्विरहस्वभावे यस्मिन्नयं परिधुनोति षडूर्मिवर्गः । यं तापयंति न सदा मदनादिदोषास्तं वासुदेवममलं प्रणतोऽस्मि हार्दम् २६५। यद्ध्यानसंगतमलं विजहात्यविद्यां यद्ध्यानवह्निपतितं जगदेति नाशम् । यज्ज्ञानमुल्लसदसिद्यति संशयारिं तं त्वां हरिं विशदिबोधघनं नमामि २६६। चराचराणि भूतानि सर्वाणि च हरेर्वशे । यथात्र तेन सत्येन पुरस्तिष्ठतु मे हरिः २६७। यथा नारायणः सर्वं जगत्स्थावरजंगमम् । तेन सत्येन मे रूपं प्रदर्शयतु केशवः २६८। भक्तिर्यथा हरौ मेऽस्ति तद्वरिष्ठा गुरौ यदि । ममास्ति तेन सत्येन स्वं दर्शयतु केशवः २६९। तस्यैवं शपथैः सत्यैर्भक्तिं तस्यानुचिंतयन् । दर्शयामास चात्मानं स प्रीतः पुरुषोत्तमः २७०। ततो दत्त्वा वरं तस्य पूरयित्वा मनोरथम् । जगाम कमलाकांतः स्तुत्या विप्रेण तोषितः २७१। कृतकृत्यो द्विजः सोऽपि वासुदेवपरायणः । शिष्यैः सार्धं जपन्स्तोत्रं तस्मिन्नास्ते तपोवने २७२। कीर्तयेद्यनइदंनस्तोत्रंनशृणुयाद्योऽपिनमानवः । अश्वमेधस्यनयज्ञस्यनप्राप्नोतिनविपुलंनफलम् २७३। आत्मविद्याप्रबोधं च लभते ब्राह्मणः सदा । न पापे जायते बुद्धिर्नैव पश्यत्यमंगलम् २७४। बुद्धिस्वास्थ्यं मनःस्वास्थ्यं स्वास्थ्यमैंद्रियकं तथा । नृणां भवति सर्वेषामस्य स्तोत्रस्य कीर्तनात् २७५। विचार्यार्थं जपेद्यस्तु श्रद्धया तत्परो नरः । स विधूयेह पापानि लभते वैष्णवं पदम् २७६। लभते वांच्छितान्कामान्पुत्रपौत्रान्पशूंस्तथा । दीर्घमायुर्बलं वीर्यं लभते स सदा पठन् २७७। तिलपात्रसहस्रेण गोसहस्रेण यत्फलम् । तत्फलं समवाप्नोति य इमां कीर्तयेत्स्तुतिम् २७८। धर्मार्थकाममोक्षाणां यं यं कामयते सदा । अचिरात्तमवाप्नोति स्तोत्रेणानेन मानवः २७९। आचारे विनये धर्मे ज्ञाने तपसि सन्नये । नृणां भवति नित्यं धीरिमां संशृण्वतां स्तुतिम् २८०। महापातकयुक्तो वा युक्तो वा ह्युपपातकैः । सद्यो भवति शुद्धात्मा स्तोत्रस्य पठनात्सकृत् २८१। प्रज्ञा लक्ष्मीर्यशः कीर्तिज्ञानधर्मविवर्धनम् । दुष्टग्रहोपशमनं सर्वाशुभविनाशनम् २८२। सर्वव्याधिहरं पथ्यं सर्वारिष्टनिषूदनम् । दुर्गतेस्तरणं स्तोत्रं पठितव्यं द्विजातिभिः २८३। नक्षत्रग्रहापीडासु राजचोरभयेषु च । अग्निचोरनिपातेषु सद्यः संकीर्तयेदिदम् २८४। सिंहव्याघ्रभयं नास्ति नाभिचारभयं तथा । भूतप्रेतपिशाचेभ्यो राक्षसेभ्यस्तथैव च २८५। पूतना जृंभकेभ्यश्च विघ्नेभ्यश्चैव सर्वदा । नृणां क्वचिद्भयं नास्ति स्तवे ह्यस्मिन्प्रकीर्तिते २८६। वासुदेवस्य पूजां यः कृत्वा स्तोत्रमुदीरयेत् । लिप्यते पातकैर्नासौ पद्मपत्रमिवांभसा २८७। गंगादिपुण्यतीर्थेषु या स्नानैर्नाप्यते गतिः । तां गतिं समवाप्नोति पठन्पुण्यामिमां स्तुतिम् २८८। एककालं द्विकालं वा त्रिकालं वापि यः पठेत् । सर्वदा सर्वकालेषु सोऽक्षयं सुखमश्नुते २८९। चतुर्णामपि वेदानां त्रिरावृत्त्या च यत्फलम् । तत्फलं लभते स्तोत्रमधीयानः सकृन्नरः २९०। अक्षय्यं धनमाप्नोति स्त्रीणां भवति वल्लभः । पूजां विंदति लोकेऽस्मिच्छ्रद्धया संस्मरन्हरिम् २९१। सर्वदा संपदायुक्तो विपदं नैव गच्छति । गोभिर्न ह्रियते स्तोत्रं नित्यं यः कीर्तयेद्धि यत् २९२। अलक्ष्मी कालकर्णी च दुःस्वप्नं दुर्विचिंतितम् । सद्यो नश्यंति भक्तानामेतं संशृण्वतां स्तवम् २९३। प्रातरुत्थाय योऽधीते शुचिर्विष्णुपरायणः । अक्षय्यं लभते सौख्यमिह लोके परत्र च २९४। देवद्युतिप्रणीतं वै विष्णुप्रीतिकरं शुभम् । विष्णुप्रसादजननं विष्णुदर्शनकारकम् २९५। योगसारमिदं नाम स्तोत्रं परमपावनम् । यः पठेत्सततं भक्त्या विष्णुलोकं स गच्छति २९६। इति ते कथितं स्तोत्रं गुह्यं पापप्रणाशनम् । अत ऊर्ध्वं प्रवक्ष्यामि पिशाचस्य विमोचनम् २९७। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे माघमाहात्म्ये वसिष्ठदिलीपसंवादे। योगसारस्तोत्रकथनंनाम अष्टाविंशत्यधिकशततमोऽध्यायः १२८।
vasiṣṭha uvāca| kathitaṃ māghamāhātmyaṃ dattātreyeṇa bhāṣitam | adhunā'haṃ pravakṣyāmi māghasnānasya yatphalam 1| sarvakratuvariṣṭhaṃ tu sarvadānaphalapradam | sarvavratatapastulyaṃ māghasnānaṃ paraṃtapa 2| snānena māghasya viśuddhamānasā pitṝndivi sthāpya kuladvayasya vai | svargaṃ prayāṃti svayamujjvalānanā varairvimānai ruciraiśca kāmagaiḥ 3| ye mānavāḥ pāpakṛto'pi sarvadā sadā durācāraratā vimārgagāḥ | snātvā hi māghe harimarcayaṃti ye muṃcaṃti tepīha mahāghasaṃcayam 4| satyena hīnāḥ pitṛmātṛduḥkhadā hyanāśramasthāḥ kuladharmavarjitāḥ | ye dāṃbhikāste'pi narāḥ satāṃ gatiṃ snānaiḥ prayāṃtyatra hi māghasaṃbhavaiḥ 5| puṇyeṣu tīrtheṣu ca māghamāse snānaṃ narāṇāmatidurlabhaṃ bhuvi | tasmādyato brahmavidāṃ padaṃ naraiḥ saṃprāpyate nātra vicāraṇā mama 6| māghe tapo dāna japa prasevanaṃ sthānaṃ hareḥ pūjanamakṣayaṃ nṛpa | tasmādyathāśakti naraiḥ prayatnataḥ snātvā pradeyaṃ vasanānnakāṃcanam 7| māghe'nnadātā'mṛtapaḥ surālaye hemnaśca dātā balabhitsamīpagaḥ | dīpāgnivāsāṃsi dadannaraḥ sadā sūryasyaloke vasati prabhāmayaḥ 8| yajñaiḥ sudānaiḥ sutapobhirujjvalaiḥ subrahmacaryārcanayogasevayā | śuddhā bhavaṃtīha tathā na pāpinaḥ snānairyathā puṇyabhavaistu māghajaiḥ 9| duḥkhaughasaṃtaptimasahyayātanāṃ yāmyāṃ na te yāṃtyapi pāpakāriṇaḥ | ye māghamāse varatīrthamajjanaṃ kurvaṃti cārdhoditasūryamaṃḍale 10| snātvā ca māghe harimarcayaṃti ye svargacyutā bhūpatayo bhavaṃti | bhavyāḥ surūpāḥ subhagāḥ priyaṃvadā dharmānvitā bhūridhanāḥ śatāyuṣaḥ 11| dīptānale kāṣṭhacayo yathāhuto bhasmāvaśeṣo bhavatīha tatkṣaṇāt | snānena māghasya tathā vilīyate kṣudro'pi pāpaugha mahāghasaṃcayaḥ 12| kāyena vācā manasāpi pātakaṃ jñātaṃ yadajñātamalaṃkṛtaṃ naraiḥ | snānaṃ ca māghe varatīrthasaṃbhavaṃ sarvaṃ dahadviṣṇurivāśu hṛdgataḥ 13| saṃbhujyamānāghaphalaṃ hi pārthiva pramādatopīha nṛṇāṃ kadācana | snānaṃ hi māghasya yataḥ prasajyate tadaiva tatsaṃkṣayameti niścitam 14| gaṃdharvaṃ kanyāḥ pṛthivī śaśāpajaṃ saṃbhujyamānāghaphalaṃ duratyayam | snānādvimuktāḥ khalu māghamāsajādvākyātpurā lomaśajātamadbhutam 15| sūta uvāca| śrutvaitatpārthivaḥ prītyā natvā tatpādapaṃkajam | śraddhayā parayā namrastaṃ papraccha purodhasam 16| bhagavanbrūhi kanyābhiḥ śāpo hyabhigataḥ kutaḥ | kasyāpatyāni tāstāsāṃ nāma kiṃ kīdṛśaṃ vayaḥ 17| kathaṃ lomaśavākyena vipākācchāpasaṃbhavāt | vimuktāḥ kutra tāḥ sasnurmāsaṃ tāḥ katisaṃkhyayā 18| vasiṣṭha uvāca| śrūyatāṃ rājaśārdūla dharmagarbhāṃ kathāṃ parām | yathā'raṇirvahnigarbhā dharmasūrvahnisūriva 19| gaṃdharvaḥ sukhasaṃgītistasya kanyā pramodinī | suśīlasya suśīlā ca susvarā svaravedinaḥ 20| sutārā caṃdrakāṃtasya caṃdrikā suprabhasya ca | imāni varanāmāni tāsāmapsarasāṃ nṛpa 21| kumāryaḥ paṃca sarvāstā vayasā susamāḥ punaḥ | caṃdrādivaviniṣkrāṃtāścaṃdrikeva samujjvalāḥ 22| caṃdrānanāḥ sukeśinyaścaṃdrāmṛtarasādharāḥ | netreṣvānaṃdakāriṇyaḥ kaumudī kumudeṣviva 23| lāvaṇyapiṃḍasaṃbhūtāścārurūpāmanoharāḥ | udbhinnakucakuṃbhinyaḥ padminya iva mādhave 24| unmīlya yauvanaṃ kāṃtaṃ vallīva navapallavaiḥ | hemagaurāśca hemābhā hemālaṃkārabhūṣitāḥ 25| hemacaṃpakamālinyo hemacchavisuvāsasaḥ | svaragrāmāvalīhāsu vividhā mūrcchanāsu ca 26| tāladānavinodeṣu veṇuvīṇāpravādane | mṛdaṃganādasaṃbhinnaṃ lāsyamārgalaveṣu ca 27| citrādiṣu vinodeṣu kalāsu ca viśāradāḥ | evaṃbhūtāstu tāḥ kanyā mumuhuḥ krīḍane vane 28| pitṛbhirlālitāḥ satyaśceruśca dhanadālaye | kautukādekadā paṃca militvā māsi mādhave | kanyā maṃdārapuṣpāṇi vicinvaṃtyo vanādvanam 29| gaurīṃ samārādhayituṃ varāṃganāḥ kadācidacchodasarovaraṃ yayuḥ | hemāṃbujāni pravarāṇi tāḥ punastasmādupādāya varotpalaiḥ saha 30| vaiḍūryaśuddhasphaṭikācchavidrume snātvā taḍāge paridhāya cāṃbaram | maunena ca sthaṃḍilapiṃḍikāmayī svarṇasya siktābhirumāṃ vinirmamuḥ 31| samarcitāṃ caṃdanacaṃdrakuṃkumairabhyarcya gaurīṃ varapaṃkajādibhiḥ | nānopacāraiśca subhaktibhāvitāstālaprayogairnanṛtuḥ kumārikāḥ 32| gāṃdhāramāśritya varaṃ svaraṃ tato geyaṃ sutāradhvanibhiḥ sumūrcchitam | eṇīdṛśastāḥ prajaguḥ kalākṣaraṃ cāruprabaṃdhaṃ gatibhistu susvaram 33| tasminsunāde rasavarṣaharṣade kanyāsvalaṃ nirbharanṛtyavṛttiṣu | acchodatīrthapravare tadā gataḥ snātuṃ munervedanidheḥ sutāgnipaḥ 34| rūpeṇa niḥsīmataro varānanaḥ sarojapatrāyatalocano yuvā | viśālavakṣāḥ subhujo'tisuṃdaraḥ śyāmacchaviḥ kāmaivāparo hi saḥ 35| sa brahmacārī saśikho virājate daṃḍenayukto dhanuṣaiva manmathaḥ | eṇājinaprāvaraṇaḥ susūtradhṛgghemābhamauṃjī kaṭisūtramekhalaḥ 36| taṃ dṛṣṭvā brāhmaṇaṃ bālāstāstatra sarasastaṭe | jaharṣuḥ kautukāviṣṭāḥ ko'yaṃ no nayanātithiḥ 37| saṃtyaktanṛtyagītāstāstasyālokanatatparāḥ | hariṇyo lubdhakeneva viddhāḥ kāmena sāyakaiḥ 38| paśyapaśyeti jalpaṃtyo mugdhāḥ paṃcasu saṃbhramam | tasminvipravare yūni kāmadevabhramaṃ yayuḥ 39| punaḥ punastamabhyarcya nayanaiḥ paṃkajairiva | paścādvicāramāyāsustāśca kanyāḥ parasparam 40| yadyayaṃ kāmadevo hi ratihīnaḥ kathaṃ vrajet | athāyamaśvinau devau tau nūnaṃ yugmacāriṇau 41| gaṃdharvaḥ kinnaro vātha siddho vā kāmarūpadhṛk | ṛṣiputrothavā kaścitkaścidvā mānuṣottamaḥ 42| astu vā kaścidevāyaṃ dhātrāsṛṣṭo hi naḥ kṛte | yathābhāgyavatāmarthe nidhānaṃ pūrvakarmabhiḥ 43| tathāsmākaṃ kumārīṇāṃ gauryā nīto varottamaḥ | karuṇājalakallola plavārdrīkṛtacittayā 44| mayā vṛtastvayā cāyaṃ tvayā vṛtastathā mayā | evaṃ paṃcasu kanyāsu vadaṃtīṣu nṛpottama 45| śrutvā tadvacanaṃ tatra kṛtvā mādhyāhnikīḥ kriyāḥ | ālocya hṛdaye so'pi vighnametadupasthitam 46| brahmaviṣṇugiriśādayaḥ surā ye ca siddhamunayaḥ purātanāḥ | te'pi yogabalino vimohitā līlayā tadabalābhiradbhutam 47| yoṣitāṃ nayanatīkṣṇasāyakairbhrūlatāsudṛḍhacāpanirgataiḥ | dhanvināmakaraketunā hataḥ kasya no patati hā manomṛgaḥ 48| tāvadeva nayadhīrvirājate tāvadeva janatā bhayaṃ bhajet | tāvadeva dṛḍhacittatā bhṛśaṃ tāvadeva gaṇanā kulasya ca 49| tāvadeva tapasaḥ pragalbhatā tāvadeva yamadhāraṇaṃ nṛṇām | yāvadeva vanitekṣaṇabāṇairmohayaṃtyurumadairna mānuṣāḥ 6.128.50| mohayaṃtu madayaṃtu rāgiṇāṃ yoṣitaḥ sulalitairmanoharaiḥ | mohayaṃti madayaṃti māmimaṃ dharmarakṣaṇaparaṃ hi kairguṇaiḥ 51| māṃsaśukramalamūtranirmite yoṣitāṃ vapuṣi nirghṛṇe'śucau | kāminaśca parikalpya cārutāṃ mā ramaṃtu suvimūḍhacetasaḥ 52| dāruṇo hi parikīrtitoṃganā sannidhirvimalabuddhibhirbudhaiḥ | yāvadatra na samīpagā imāstāvadeva hi gṛhaṃ vrajāmyaham 53| samīpaṃ tasya yāvaddhi nāgacchaṃti varāṃganāḥ | vaiṣṇavena prabhāveṇa tāvadaṃtardadhe dvijaḥ 54| tasya yogabalādbhūpa gatasyādarśanaṃ tadā | dṛṣṭvā tadadbhutaṃ karma ṛṣiputrasya dhīmataḥ 55| vitrastanayanā bālāḥ kuraṃgya iva kātarāḥ | saṃbhrāṃta nayanāḥ śūnyā dadṛśustā diśo daśa 56| iṃdrajālaṃ sphuṭaṃ vetti māyāṃ jānāti vā punaḥ | dṛṣṭo'pyadṛṣṭarūpo'bhūdityūcuśca parasparam 57| vyāptaṃ tu hṛdayaṃ tāsāṃ sadaiva virahāgninā | jvaladdāvānaleneva susnigdhaṃ sāṃdra kānanam 58| tyaktvaiṃdrajālikīṃ vidyāṃ kāṃta darśaya satvaram | svātmānaṃ no manoyuktaṃ prāggrāse makṣikopamam 59| hā kaṣṭaṃ darśitaḥ kasmāddhātrā tvaṃ ghaṭitaḥ punaḥ | jñātaṃ mahānusaṃtāpahetornastvaṃ vinirmitaḥ 60| kaccitte nirdayaṃ cetaḥ kaccidasmāsu no manaḥ | kacciddhūrto'si he kāṃta kaccinmuṣṇāsi no manaḥ 61| kaccinna pratyayosmāsu kaccida'smānparīkṣase | kaccinnarmakalāśīlaḥ kaccinmāyāviśāradaḥ 62| kacciccitte praveṣṭuṃ ca vetsi vijñānalāghavam | kaccinniṣkramaṇopāyaṃ na jānāsi kutaḥ punaḥ 63| kaccidvināparādhaṃ tu tvamasmāsu prakupyase | kaccidduḥkhaṃ vijānāsi pareṣāṃ vipralaṃbhajam 64| tvaddarśanaṃ vinā nūnaṃ hṛdayeśvara sāṃpratam | na jīvāmo'tha jīvāmaḥ punastvaddarśanāśayā 65| asmāṃśca nīyatāṃ tatra yatra śīghraṃ gato bhavān | tvaddarśanaharo dhātā vyadadhādaṃkuracchidam 66| sarvathā darśanaṃ dehi kāruṇyaṃ bhaja sarvathā | paryaṃtaṃ na prapaśyaṃti sarvathā sajjanā janāḥ 67| itthaṃ vilapya tāḥ kanyāḥ pratīkṣya ca bahukṣaṇam | pitṛrbhiyā gṛhaṃ gaṃtuṃ śīghramārebhire gatim 68| tatpremanigaḍairbaddhā bhṛśaṃ viraha viklavāḥ | kathaṃciddhairyamālaṃbya tāḥ svaṃ svaṃ gṛhamāgatāḥ 69| āgatya patitāḥ sarvā jalayaṃtrasamīpataḥ | kimetanmātṛbhiḥ pṛṣṭāḥ kutaḥ kālātyayo'bhavat 70| kanyā ūcuḥ| krīḍaṃtyaḥ kinnarībhistu sārdhaṃ saṃgītakaṃ mudā | saṃsthitāstena na jñātaṃ divasādi sarovare 71| pathiśrāṃtā vayaṃ mātaḥ saṃtāpastena nastanau | mohena mahatā vaktuṃ na kenāpyutsahāmahe 72| ityuktvā luluṭhustatra maṇibhūmau kumārikāḥ | ākāraṃ gopayaṃtyastā mugdhā jalpaṃti mātṛbhiḥ 73| kācinnartayati krīḍāmayūraṃ na mudā tadā | na pāṭhayati taṃ kīraṃ paṃjare'nyā kutūhalāt 74| lālayennakulaṃ nānyā nollāsayati sārikām | aparātīva saṃmugdhā naiva krīḍati sārasaiḥ 75| bhejire na vinodāṃstā remire naiva maṃdire | ūcire bāṃdhavairnālaṃ vīṇāvādyaṃ na cakrire 76| kalpadrumaprasūnaṃ yadrasavattu sudhopamam | maṃdārakusumāmodi na papurmadhuraṃ madhu 77| yoginya iva tāḥ kanyā nāsāgranyastalocanāḥ | alakṣyadhyānasaṃtānāḥ puruṣottamamānasāḥ 78| caṃdrakāṃtamaṇicchanne sravadvārikaṇadrave | kṣaṇaṃ vātāyane sthitvā jalayaṃtrekṣaṇaṃ kṣaṇāt 79| racayaṃti kṣaṇaṃ śayyāṃ dīrghikāṃ bhojinīdalaiḥ | vījyamānā sakhībhistāḥ śītalaiḥ kadalīdalaiḥ 80| itthaṃ yugasamāṃ rātriṃ manvānāstā varastriyaḥ | kathaṃciddhīratāṃ kṛtvā vihvalāḥ sajvarā iva 81| prātarvyomamaṇiṃ dṛṣṭvā manyamānāḥ svajīvitam | vijñāpya mātaraṃ svāṃ svāṃ gaurīṃ pūjayituṃ gatāḥ 82| snātvā tena vidhānena puṣpairdhūpairyathā tathā | vidhāya pūjanaṃ devyā gāyaṃtyastatra tāḥ sthitāḥ 83| etasminnaṃtare vipraḥ snātuṃ so'pi samāgataḥ | pitrāśramapadāttasmādacchode ca sarovare 84| mitraṃ dṛṣṭvaiva rātryaṃte nalinya iva kanyakāḥ | utphullanayanā jātāstaṃ dṛṣṭvā brahmacāriṇam 85| gatvā tadaiva tāḥ kanyāḥ samīpaṃ brahmacāriṇaḥ | savyāpasavyabaṃdhena bhujapāśaṃ ca cakrire 86| gato'si dhūrta pūrvedyurgaṃtumadya na śakyase | vṛtastvaṃ nūnamasmābhirnātra te'stu vicāraṇā 87| ityukto brāhmaṇaḥ prāha prasanbāhupāśagaḥ | yuṣmābhirucyate bhadramanukūlaṃ priyaṃ vacaḥ 88| prathamāśramaniṣṭhasya kiṃtu nādyāpi me vratam | vedābhyasanaśīlasya pāraṃ yāti guroḥ kule 89| āśrame yatra yo dharmo rakṣaṇīyaḥ sa paṃḍitaiḥ | vivāho'yamato manye na dharma iti kanyakāḥ 90| ākarṇya tasya vākyāni tamūcustā vacastataḥ | sakaladhvanisotkaṃṭhāḥ kokilā iva mādhave 91| dharmādarthorthataḥ kāmaḥ kāmāddharmaphalodayaḥ | ityeva niścitaṃ śāstraṃ varṇayaṃti vipaścitaḥ 92| sakāmo dharmabāhulyātpuraste samupāgataḥ | sevyatāṃ vividhairbhogaiḥ svargabhūmiriyaṃ tataḥ 93| śrutvā tadvacanaṃ tāsāṃ prāha gaṃbhīrayā girā | tathyaṃ vo vacanaṃ kiṃtu samāpyeha svakaṃ vratam 94| prāpyanujñāṃ guroḥ sarvaṃ vaivāhaṃ karma nānyathā | ityuktvā punarūcustāḥ sphuṭaṃ mūḍho'si sundaraḥ 95| divyauṣadhaṃ brahmarasāyanaṃ ca siddhirnidheḥ sādhukalā varāṃganāḥ | maṃtrastathā siddhirasaśca dharmato nemā niṣedhyāḥ sudhiyā samāgatāḥ 96| kāryaṃ hi daivādyadi siddhamāgataṃ tasminnupekṣāṃ na ca yāti nītigaḥ | yasmādupekṣā na punaḥ phalapradā tasmānna dīrghīkaraṇaṃ praśasyate 97| sāṃdrānurāgāḥ kulajanmanirmalāḥ snehārdracittāḥ sugiraḥ svayaṃvarāḥ | kanyāḥ surūpāḥ khalu cāruyauvanā dhanyā labhaṃte'tra narāstu netare 98| kva vayaṃ varasundaryaḥ kva cā'yaṃ tāpaso baṭuḥ | durghaṭasya vidhāne hi manye dhātātipaṃḍitaḥ 99| tasmādasmānidānīṃ tu svīkuryānmaṃgalaṃ bhavān | gāṃdharveṇa vivāhena hyanyathā no na jīvitam 6.128.100| śrutavākyastataḥ prāha brāhmaṇo dharmavittamaḥ | bho mṛgākṣyaḥ kathaṃ tyājyo dharmo dharmadhanairnaraiḥ 101| dharmaścārthaśca kāmaśca mokṣaścaitaccatuṣṭayam | yathoktaṃ saphalaṃ jñeyaṃ viparītaṃ tu niṣphalam 102| nākālehaṃ vratī kuryāmato dāraparigraham | na kriyāphalamāpnoti kriyākālaṃ na vetti yaḥ 103| yato dharmavicāre'sminprasaktaṃ mama mānasam | tasmācchṛṇuta he kanyā na samīhe svayaṃvaram 104| evaṃ jñātvāśayaṃ tasya samīkṣyaitāḥ parasparam | karātkaraṃ vimucyātha jagrāhāṃghrī pramodinī 105| bhujau jagrahatustasya suśīlā sasvarā tathā | āliliṃga sutārā ca cucuṃbe caṃdrikāmukham 106| tathāpi nirvikāro'sau pralayānalasannibhaḥ | śaśāpa brahmacārī tāḥ krodhenātyaṃtamūrcchitaḥ 107| piśācya iva māṃ lagnāstatpiśācyo bhaviṣyatha | evaṃ tenāśu śaptāstāstaṃ saṃtyajya purāsthitāḥ 108| kimetacceṣṭitaṃ pāpa hyanāgasi jane tvayā | priye kṛtye'priyaṃ kṛtvā dhiktā dharmajñatāṃ tava 109| anurakteṣu bhakteṣu mitreṣu drohakāriṇaḥ | puṃso lokadvaye saukhyaṃ nāśaṃ yātīti naḥ śrutam 110| tasmāttvamapi naḥ śāpātpiśāco bhava satvaram | ityuktvoparatā bālā niḥśvasaṃtyaḥ kṣudhākulāḥ 111| tadā cānyonyasaṃraṃbhāttasminsarasi pārthiva | tāḥ kanyā brahmacārī saḥ sarve paiśācamāgatāḥ 112| piśācyāḥ sa piśācaśca kraṃdamānāḥ sudāruṇama | kṣapayaṃti vipākaṃ taṃ pūrvopāttasya karmaṇaḥ 113| svakāle tu phalatyeva pūrvopāttaṃ śubhāśubham | svacchāyā iva durvāraṃ devānāmapi pārthiva 114| kraṃdaṃti pitarastāsāṃ mātarastatra tasya ca | apramādaśca bālānāṃ daivaṃ hi duratikramam 115| tata ūrdhvaṃ piśācāste āhārārthe suduḥkhitāḥ | itastataśca dhāvaṃto vasaṃti sarasastaṭe 116| evaṃ bahutithe kāle lomaśo munisattamaḥ | pauṣe māsi caturdaśyāmacchode snātumāgataḥ 117| dṛṣṭvā taṃ brāhmaṇaṃ sarve piśācāḥ kṣutsamākulāḥ | dhāvaṃto haṃtukāmāste militvā yūthavartinaḥ 118| dahyamānāsu tīvreṇa tejasā lomaśasya ca | asamarthāḥ puraḥsthātuṃ sarve te dūrataḥ sthitāḥ 119| tatra vedanidhirviprastadaiva hi samāgataḥ | samīkṣya lomaśaṃ rājansāṣṭāṃgaṃ praṇipatya saḥ 120| uvāca sūnṛtāṃ vācaṃ baddhvā śirasi cāṃjalim | mahābhāgyodaye vipra sādhūnāṃ saṃgatirbhavet 121| gaṃgādisarvatīrtheṣu yo naraḥ snāti sarvadā | yaḥ karoti satāṃ saṃgaṃ tayoḥ satsaṃgatirvarā 122| gurūṇāṃ saṃgamo vipra dṛṣṭādṛṣṭaphalo bhuvi | svargado rogahārī ca kiṃtu sopadravo mataḥ 123| ityuktvā kathayāmāsa pūrvavṛttāṃtamadbhutam | imā gaṃdharvakanyāstā baṭuḥ so'yaṃ mamātmajaḥ 124| sarve piśācarūpeṇa mithaḥ śāpavimohitāḥ | dīnānanāstu tiṣṭhaṃti tavāgre munisattama 125| tvaddarśanena bālānāṃ nistāro'dya bhaviṣyati | sūryodaye tamaḥ stomaḥ kiṃ na līyeta gahvare 126| śrutvā tallomaśo rājankṛpārdrīkṛtamānasaḥ | pratyuvāca mahātejāstaṃ muniṃ putraduḥkhitam 127| matprasādācca bālānāṃ smṛtiḥ sapadi jāyatām | dharmaṃ ca vacmi taṃ yena mithaḥ śāpo layaṃ vrajet 128| vedanidhiruvāca| maharṣe kathyatāṃ dharmo mucyaṃte yena bālakāḥ | nāyaṃ kālo vilaṃbasya śāpāgnirdāruṇo yataḥ 129| lomaśa uvāca| mayā sārdhaṃ prakurvaṃtu māghasnānaṃ vidhānataḥ | śāpānmucyaṃti māghāṃte nānyathā niṣkṛtirbhavet 130| śāpaḥ pāpaphalaṃ vipra pāpanāśo bhavennṛṇām | māghasnānena tīrthe ca iti me niścitā matiḥ 131| saptajanmakṛtaṃ pāpaṃ vartamānaṃ ca pātakam | māghasnānaṃ dahetsarvaṃ puṇyatīrthe viśeṣataḥ 132| prāyaścittaṃ na paśyaṃti yasminpāpe munīśvarāḥ | pātakaṃ puṇyatīrtheṣu naśyettadapi māghataḥ 133| jñānakṛnmānase māghastasmānmokṣaphalapradaḥ | himavatpṛṣṭhatīrtheṣu sarvapāpapraṇāśanaḥ 134| iṃdralokapradocchode nirdiṣṭo vedavādibhiḥ | sarvapāpaharo māgho mokṣado badarīvane 135| pāpahā duḥkhahārī ca sarvakāmaphalapradaḥ | rudralokaprado māgho nārmade pāpanāśanaḥ 136| yāmunaḥ sūryalokāya bhavetkalmaṣanāśanaḥ | sārasvato'ghavidhvaṃsī brahmalokaphalapradaḥ 137| viśālaphalado māgho viśālāyāṃ dvijottama | pātakeṃdhanadāvāgnirgarbhahetu kriyāpahaḥ 138| viṣṇulokāya mokṣāya jāhnavaḥ parikīrtitaḥ | śarayū gaṃḍakī siṃdhuścaṃdrabhāgā ca kauśikī 139| tāpī godāvarī bhīmā payoṣṇī kṛṣṇaveṇikā | kāverī tuṃgabhadrā ca anyā yāśca samudragāḥ 140| āśu māghī naro yāti svargalokaṃ vikalmaṣaḥ | naimiṣe viṣṇusāyujyaṃ puṣkare brahmaṇoṃtikam 141| ākhaṃḍalasya loko hi kurukṣetre tu māghataḥ | māgho devahrade vipra yogasiddhiphalapradaḥ 142| prabhāse makarāditye snānādrudragaṇo bhavet | devakyāṃ devatādeho naro bhavati māghataḥ 143| māghasnānena bho vipra gomatyāṃ na punarbhavaḥ | hemakūṭe mahākāle oṃkāre amareśvare 144| nīlakaṃṭherbude māghādrudraloke mahīyate | sarvāsāṃ saritāṃ vipra saṃgame makare ravau 145| snānena sarvakāmānāmavāptirjāyate nṛṇām | māghastu prāpyate dhanyaiḥ prayāge dvijasattama | apunarbhavadaṃ tatra sitāsitajalaṃ yataḥ 146| gāyaṃti devāḥ satataṃ divisthā māghaḥ prayāge kila no bhaviṣyati | snānānnarā yatra na garbhavedanāṃ paśyaṃti tiṣṭhaṃti ca viṣṇusannidhau 147| majjaṃti ye'pitryahamatra mānavāstīrthe prayāge bahupāpakaṃcukāḥ | vrajaṃti te no nirayeṣu dharmiṇaḥ svarge śubhe cāru caraṃti devavat 148| tīrthairvratairdānatapobhiradhvaraiḥ sārdhaṃ vidhātrā tulayā dhṛtaṃ puraḥ | māghe prayāgasya tayordvayorabhūnmāgho garīyānata eva so'dhikaḥ 149| vātāṃbuparṇāśanadehaśoṣaṇaistapobhirugraiścirakālasaṃcitaiḥ | yogaiśca saṃyāṃti narā natāṃ gatiṃ snānena māghasya hi yāṃti yāṃ gatim 6.128.150| snātāśca ye makarabhāskarodaye tīrthe prayāge surasiṃdhusaṃgame | teṣāṃ gṛhadvāramalaṃkaroti kiṃ bhṛṃgāvali kuṃjarakarṇatāḍitā 151| yo rājasūyāddhayamedhayajñataḥ snānātphalaṃ saṃpradadāti cādhikam | pāpāni sarvāṇi vilopya līlayā nūnaṃ prayāgaḥ sa kathaṃ na sevyate 152| avaṃtiviṣaye rājā vīraseno'bhavatpurā | narmadātīramāgatya rājasūyaṃ cakāra saḥ 153| ṣoḍaśairaśvamedhaiśca svarṇavāṭavirājitaiḥ | svarṇabhūṣaṇayūpāḍhyairīje so'pi yathāvidhi 154| pradadau dhānyarāśīṃśca dvijebhyaḥ parvatopamān | vadānyo devatābhakto gopradaḥ sa suvarṇadaḥ 155| brāhmaṇo bhadrako nāma mūrkho hīnakulastathā | kṛṣīvalo durācāraḥ sarvadharmabahiṣkṛtaḥ 156| kṛṣikarmasamudvigno baṃdhubhiścāpyasaṃskṛtaḥ | itastataḥ paribhramya nirgataḥ kṣutprapīḍitaḥ 157| daivataḥ sārthamāviśya prayāgaṃ sa samāgataḥ | mahāmāghīṃ puraskṛtya sasnau tatra dinatrayam 158| anaghaḥ snānamātreṇa bhūtveha sa dvijottamaḥ | prayāgāccalitastatra punaryasmātsamāgataḥ 159| sa rājā so'pi vipraśca vipannāvekadā tadā | tayorgatiḥ samādṛṣṭā mayā śakrasya sannidhau 160| tejo rūpaṃ balaṃ straiṇaṃ devayānaṃ vibhūṣaṇam | pārijātamayīmālā nṛtyaṃ gītaṃ tayoḥ samam 161| iti dṛṣṭaṃ hi māhātmyaṃ kṣetrasya kathamucyate | māghaḥ sitāsite vipra rājasūyaiḥ samo mataḥ 162| dhanustriśatavistīrṇe sitanīlāṃbusaṃgame | apunarāvṛttirmāghī rājasūyī punarbhavet 163| māghamāsīya vāto'pi sitāsitajalaṃ spṛśet | adharmyaṃ na spṛśennūnaṃ mahāpātakahā hi saḥ 164| kimatra bahunoktena śrūyatāṃ dvija niścitam | samudbhūtaphalaṃ pāpaṃ tīrthe māghaḥ praṇāśayet 165| atra te kathayiṣyāmi sāvadhānamatiḥ śṛṇu | piśācamocanaṃ nāma itihāsaṃ purātanam | śṛṇvaṃtyapsaraso bālāḥ śṛṇotu tvatsutastathā | matprasādātsmṛtirlabdhvā paiśācyānmuktikāminaḥ 1| purā devadyutirvipro vaiṣṇavo vedapāragaḥ 166| piśācānmocayāmāsa karuṇāplutamānasaḥ 167| dilīpa uvāca| kutra sthitaḥ kasya putro niyamaḥ ko'sya vā japaḥ | kena vā vaiṣṇavo vṛttaḥ ke piśācāśca mocitāḥ 168| etadvistarataḥ sarvaṃ kīrtayasva mahāmune | kautūhalaṃ mahāpuṇyaṃ śṛṇumastvatprasādataḥ 169| vasiṣṭha uvāca| plakṣaprasravaṇe puṇye sarasvatyāstaṭe śubhe | tatrāśramapadaṃ tasya śailamāśritya śobhanam 170| śālaistālaistamālaiśca bilvairbakulapāṭalaiḥ | tiṃtiḍīciribilvaiśca cūtacaṃpakakāṃcanaiḥ 171| karaṃjaiḥ kovidāraiśca kesaraiḥ kuṃjarāśanaiḥ | tilakaiḥ karṇikāraiśca kuṃbhaiḥ khādiratiṃdukaiḥ 172| vānīraiḥ sālvajaṃbīraiḥ pīlūduṃbaravetasaiḥ | śākoṭairaṭarūṣaiśca karahāṭairvaṭadrumaiḥ 173| ghoṃṭākuṭajapālāśairaśokaiḥ śokahāribhiḥ | jaṃbūniṃbakadaṃbaiśca kṣīrikākaramardakaiḥ 174| bījapūraiḥ sanāriṃgai raṃbhārājivirājitaiḥ | panasai rasavadbhiśca nārikelaiḥ sadāphalaiḥ 175| saptacchadaistripatraiśca śirīṣāmalakaiḥ śubhaiḥ | karkaṃdhū lakucairakṣaiḥ pāribhadrairvacādibhiḥ 176| ketakaiḥ siṃduvāraiśca tagaraiḥ kundamallikaiḥ | padmendīvarakahlāra mālatī yūthikādibhiḥ 177| mālatī mogaraiścaiva jātīphalavirājitaiḥ | punnāgaiḥ kiṃśukaiścaiva barbarītulasīdrumaiḥ 178| āśramo ramaṇīyaḥ sa drumairnānāvidhairnṛpa | vanamadhye nadī yāti puṇyatoyā sarasvatī 179| kūjaṃti sārasāstatra madasnigdhakalaṃ sadā | nadaṃti kokilāḥ śabdaṃ guṃjaṃti ca madhuvratāḥ 180| bahukolāhalaṃ bhūpa tadvanaṃ śukasāribhiḥ | caraṃti śvāpadāstatra vividhāḥ kānanottame 181| sadāphalaṃ sadāpuṣpaṃ parāgakaṇadhūsaram | ācchannaṃ kānanaṃ sarvaṃ madhuvṛkṣaiḥ samaṃtataḥ 182| navapallavasaṃjātamaṃjarībharavallibhiḥ | āśliṣṭamabhitoramyaṃ priyābhiriva vallabhaḥ 183| tasya śāpabhayāttrasto vāto vāti samaṃtataḥ | na varṣaṃtyaśmabhirmeghā na śoṣayati bhāskaraḥ 184| vanaṃ nopadravaṃ taddhi sadā siddhaniṣevitam | āhlādajanakaṃ nityaṃ vanaṃ caitrarathaṃ yathā 185| tasminvasati dharmātmā devadyutirdvijottamaḥ | putraḥ sumitro viprasya labdho lakṣmīpatervarāt 186| niyamaḥ śrūyatāṃ tasya sarvadā niyatātmanaḥ | grīṣme paṃcatapā nityaṃ sūryanyastavilocanaḥ 187| varṣatkādaṃbinī yāvadvarṣāsvabhrāvakāśagaḥ | vāte pravāte niṣkaṃpo duḥsaho himavāniva 188| vasatyapsu sa hemaṃte hrade sārasvate dvija | upaspṛśati kāle sa trivāraṃ vārinirmalam 189| pitṝndevānṛṣīnnityaṃ saṃtarpayati śraddhayā | brahmayajñaparo nityaṃ satyavādī jiteṃdriyaḥ 190| bhūmau viśrāmya viśrāṃtaḥ pradadhyau prārthayanharim | vanyairjuhotyagnihotraṃ śraddhayātithipūjakaḥ 191| cāṃdrāyaṇavidhānena kālaṃ nayati sarvadā | svayaṃ vigalitaiḥ patraiḥ phalairvṛttiṃ samīhate 192| anudvignastaponiṣṭho vedavedāṃgapāragaḥ | dhamanī vikarālosāvasthimātrakalevaraḥ 193| itthaṃ jagāma varṣāṇāṃ sahasraṃ tasya kānane | tadā jajvāla śailo'sau tapasastasya tejasā 194| soḍhuṃ na śakyate bhūtaistejastasya mahātmanaḥ | vaiśvānara ivābhāti prajvalaṃstapasā dvija 195| gatavairāṇi bhūtāni samajāyaṃta tadvane | mṛgavyāghrākhumārjārā mithaḥ krīḍaṃti nirbhayāḥ 196| anyo'pi niyamastasya śrūyatāmatidurlabhaḥ | nārāyaṇaṃ trikālaṃ sa saṃpūjayati nityaśaḥ 197| puṣpāṇāṃ tu sahasreṇa vikacena sugaṃdhinā | vedasūktavidhānena viṣṇudhyānaparāyaṇaḥ 198| viṣṇoḥ saṃprītaye vipraḥ kurute karma cākhilam | dadhīcervaradānātsa saṃjāto varavaiṣṇavaḥ 199| ekadā māsi vaiśākhe ekādaśyāṃ mahāmuniḥ | pūjāṃ kṛtvā hare ramyāṃ vicitrāmakarotstutim 6.128.200| tadaiva khagamāruhya devo devo hariḥ svayam | ājagāma purastasya tayā stutyātiharṣitaḥ 201| taṃ dṛṣṭvā garuḍārūḍhaṃ pratyakṣaṃ jaladacchavim | caturbāhuṃ viśālākṣaṃ sarvālaṃkārabhūṣitam 202| udbhūtapulako vipraḥ sānaṃda jalalocanaḥ | jagāma śirasā bhūmau kṛtakṛtyamanāstadā 203| na mamau tena harṣeṇa sa brahmāṃḍodare'pi hi | na sasmāra nijaṃ dehaṃ brahmabhūta ivābhavat 204| tataḥ saṃbhāṣitaḥ prītyā hariṇā vaiṣṇavo muniḥ | devadyute vijānāmi madbhaktastvaṃ madāśrayaḥ 205| saṃnyastākhilakarmāsi madbhāvo manmanāḥ sadā | varaṃ brūhi prasanno'smi stotreṇānena cānagha 206| iti śrutvā harervākyaṃ pratyuvāca sa tāpasaḥ | devadevāraviṃdākṣa svamāyādhṛtavigraha 207| tvaddarśanātsadā deva durlabho nāparo varaḥ | brahmādayaḥ surāḥ sarve yoginaḥ sanakādayaḥ 208| tvāṃ sākṣātkartumicchaṃti siddhāśca kapilādayaḥ | ahaṃ mameti pāśā ye moha lobhāḥ śubhāśubhāḥ 209| sahetukāśca dahyaṃte dṛṣṭe tvayi parāvare | janmanaḥ karmaṇo buddherāvirbhūtaṃ phalaṃ mama 210| yaddṛṣṭo'si jagannātha prārthaye kimataḥ param | na varārthaṃ hi deveśa tvatpādapaṃkajaṃ hṛdi 211| ciṃtayāmi sadā bhaktyā tvadgatenāṃtarātmanā | imameva varaṃ yāce tvadbhaktiracalā mama 212| astu vai kamalānātha prārthaye nāparaṃ varam | iti śrutvā vacastasya prasannavadano hariḥ 213| pratyuvāca prasannātmā evamastu dvijottama | anyaste tapasaḥ kaścitpratyūho na bhaviṣyati 214| etacca tvatkṛtaṃ stotraṃ ye paṭhiṣyaṃti mānavāḥ | teṣāṃ madviṣayā bhaktirniścalā ca bhaviṣyati 215| dharmakāryaṃ ca yatkiṃcitsāṃgaṃ sarvaṃ bhaviṣyati | jñāne ca paramā niṣṭhā teṣāṃ sthāsyati niścalā 216| ityuktvāṃtarhitastatra devadevo janārdanaḥ | devadyutistadārabhya nārāyaṇaparo'bhavat 217| dilīpa uvāca| maharṣe'nugṛhīto'smi kathayā pāvanīkṛtaḥ | anayā viṣṇusaṃgatyā gaṃgayevāhamadya vai 218| kiṃ tatstotraṃ samākhyāhi prasanno yena mādhavaḥ | tasyānaghasya viprasya mahatkautūhalaṃ mama 219| tvatprasādādahaṃ vipra manye prāptaṃ manoratham | mahatāṃ saṃgatiḥ kasya mahattvāya na kalpate 220| kathayasva prasādena viṣṇoḥ stotramanuttamam | yena tuṣṭaḥ sa bhagavāndadau tasya ca darśanam 221| vasiṣṭha uvāca| kathayāmi rahasyaṃ te yajjaptaṃ stotramuttamam | prāggṛhītaṃ suparṇena garuḍānmayi cāgatam 222| adhyātmagarbhasāraṃ tanmahodayakaraṃ śubham | sarvapāpaharaṃ bhūpa svātmajñānakaraṃ param 223| oṃ namo vāsudevāya namo viśvāya cakriṇe | bhaktapriyāya kṛṣṇāya jagannāthāya śārṅgiṇe 224| stotā stutyaḥ stutiḥ sarvaṃ jagadviṣṇumayaṃ yadā | tadā saṃstūyate kena bhaktirmodakarī nṛṇām 225| yasya devasya niḥśvāso vedāḥ sāṃgāḥ sasūtrakāḥ | kā stutiḥ pramude tasya bhaktyā'haṃ mukharo'bhavam 226| cakravadbhramate sarvaṃ trailokyaṃ sacarācaram | atastvaṃ gīyate deva cakrapāṇi varāyudha 227| vedo na vakti yaṃ sākṣānna ca vāgvetti no manaḥ | madvidhastaṃ kathaṃ stauti bhaktimānvā kathaṃ bhavet 228| brahmādibrahmaviṣṇustvaṃ tvameva sakalāśrayaḥ | sraṣṭā brahmanidānaṃ ca śuddhaṃ brahmatvameva ca 229| (ko'yaṃ kāyastava vibho bhittvā spṛśati kāyinam | kāyadoṣairna cāghrātastasmai namostu yogine 1)| devabhāvena jāgarti na nidrāti nijātmani | sukhasaṃdohabuddhiryā sā tvaṃ viṣṇo na saṃśayaḥ 230| mahadādayo mahābhāvāstathā vaikārikā guṇāḥ | tvameva nātha tatsarvaṃ nānātvaṃ mūḍhakalpanā 231| keśakeśavarūpābhiḥ kalpanā tisṛbhistathā | tvameva kalpase brahma pumāniva sutādibhiḥ 232| vidoṣaṃ viguṇaṃ caikaṃ cinmūrtirakhilaṃ jagat | kavīnāṃ bhāti yattattvaṃ taṃ viṣṇuṃ naumi nirmalam 233| yasya jñānena kurvaṃti karmāpi śrutibhāṣitam | nirīṣaṇā jaganmitrāḥ śuddhaṃ brahma namāmi tat 234| dhvastetaracca sanmātraṃ yatprabodhādupāsate | yoginaḥ sarvabhūteṣu sadrūpaṃ naumi taṃ harim 235| brahmāhamiti gāyaṃti yaṃ jñātvaikaṃ varā dvijāḥ | paśyaṃto hi tvayā tulyaṃ deva taṃ naumi mādhavam 236| māyayā mohavaicitryaṃ tathāhaṃ mamatāṃ nṛṇām | yo nāśayati pāpaughānnamastasmai cidātmane 237| prayāṇe vā prayāṇe ca yannāmasmaratāṃ nṛṇām | sadyo naśyaṃti pāpaughā namastasmai cidātmane 238| mohānalalasajjvālā jvalallokeṣu sarvadā | yatpādāṃbhoruhacchāyāṃ praviṣṭaśca na dahyate 239| yasya smaraṇamātreṇa na moho naiva durgatiḥ | na rogā naiva duḥkhāni tamanaṃtaṃ namāmyaham 240| kāmayaṃte prajā naiva dhiṣaṇābhyaḥ samutthitāḥ | lokamātmaiva paśyaṃti yaṃ buddhvaikacarā janāḥ 241| śabdārthaḥ saṃvidarthaśca viṣṇornāmaparo yadi | satyena tena saṃsāro mā saṃspṛśatu mādhava 242| nārāyaṇo jagadvyāpī yadi vedādisaṃmataḥ | satyena tena nirvighnā viṣṇubhaktirmamāstu vai 243| yo na bījaṃ vinā bījaṃ bīje yo bījabhāvitaḥ | sa viṣṇurbhava bījaṃ me sitavidyāsi nādya tu 244| tritanurnaṭavadyastu sṛṣṭi sthiti layeṣu ca | guṇairbhavati kāryeṣu sa prasīdatu me hariḥ 245| daśadhehā'vatīrṇo yo dharmatrāṇāya kevalam | abhyarthitaḥ suraiḥ sarvaiḥ sa prasīdatu me hariḥ 246| brahmādistaṃbaparyaṃtaṃ prāṇihṛnmaṃdire'malaḥ | eko vasati yo devaḥ sa prasīdatu me hariḥ 247| icchāṃ cakre sa devāgre ekaścaiva bahustathā | praviṣṭo devatāḥ sraṣṭā sa prasīdatu me hariḥ 248| hṛtkhagaḥ khasamaḥ khādiḥ khātītaḥ khakriyaḥ khagaḥ | khaṃ brahmā khādibhukcāṃte khamūrtistvaṃ makhāśanaḥ 249| yadbhāsāyanmudā yasya māyayā sajyate jagat | jāḍyaṃ duḥkhamasatyaṃ ca sa bhavāneva tanmayaḥ 6.128.250| tvatsṛṣṭaṃ modate viśvaṃ tvattyaktamaśucirbhavet | tatsaṃgato'pyasaṃgastvaṃ vikārastena tena hi 251| bhūtayogajacaitanyaṃ cārvākāyamupāsate | saugatā bravate tarkaistvāṃ buddhiṃ kṣaṇabhaṃgurām 252| śarīraparimāṇaṃ tvāṃ manyaṃte jinadevatāḥ | dhyāyaṃti puruṣaṃ sāṃkhyāstvāmeva prakṛteḥ param 253| janmādirahitaḥ pūrvaṃ yaḥ syādānaṃdalakṣaṇam | tvāmevopaniṣadbrahma ciṃtayaṃti parasparam 254| khādibhūtāni dehaśca mano buddhīṃdriyāṇi ca | vidyāvidye tvamevātra nānyattvatto'sti kiṃcana 255| tvaṃ dhātā sarvabhūtānāṃ tvameva śaraṇaṃ mama | tvamagnistvaṃ haviḥ śakro hotā maṃtraḥ kriyāphalam 256| tvamasti nāsti vaikuṃṭha tvāmahaṃ śaraṇaṃ gataḥ | tvaṃ karmaphaladātā ca dīkṣitānāṃ kriyāphalam 257| tvaṃ hetuḥ sarvabhūtānāṃ tvameva śaraṇaṃ mama | yuvatīnāṃ yathā yūni yūnāṃ ca yuvatau yathā 258| mano'bhiramate tadvatprītirme ramatāṃ tvayi | api pāpaṃ durācāraṃ naraṃ tvatpraṇataṃ hare 259| nekṣaṃte kiṃkarā yāmyā ulūkāstapanaṃ yathā | tāpatrayamaghaughaśca tāvatpīḍayate janam 260| yāvatsmarati no nātha bhaktyā tvatpādapaṃkajam 261| yaṃ naspṛśaṃti guṇajātiśarīradharmā yaṃ na spṛśaṃti gatayastvakhileṃdriyāṇām | yaṃ ca spṛśaṃti munayo gatasaṃgamohāstasmai namo bhagavate haraye karomi 262| sthūlaṃ vilāpyakaraṇe karaṇaṃ nidāne tatkāraṇaṃ karaṇakāraṇavarjite ca | itthaṃ vilāpya munayaḥ praviśaṃti tatra tasmai namostu haraye munisevitāya 263| yaddhyānasaṃvahanaghūrṇavaśīkṛtāṃtāmaiśvaryacāruguṇinīṃ sukhamokṣalakṣmīm | āliṃgya śerata ihātmasukhaikabhājastasmainamo'stu haraye munisevitāya 264| janmādibhāvavikṛtervirahasvabhāve yasminnayaṃ paridhunoti ṣaḍūrmivargaḥ | yaṃ tāpayaṃti na sadā madanādidoṣāstaṃ vāsudevamamalaṃ praṇato'smi hārdam 265| yaddhyānasaṃgatamalaṃ vijahātyavidyāṃ yaddhyānavahnipatitaṃ jagadeti nāśam | yajjñānamullasadasidyati saṃśayāriṃ taṃ tvāṃ hariṃ viśadibodhaghanaṃ namāmi 266| carācarāṇi bhūtāni sarvāṇi ca harervaśe | yathātra tena satyena purastiṣṭhatu me hariḥ 267| yathā nārāyaṇaḥ sarvaṃ jagatsthāvarajaṃgamam | tena satyena me rūpaṃ pradarśayatu keśavaḥ 268| bhaktiryathā harau me'sti tadvariṣṭhā gurau yadi | mamāsti tena satyena svaṃ darśayatu keśavaḥ 269| tasyaivaṃ śapathaiḥ satyairbhaktiṃ tasyānuciṃtayan | darśayāmāsa cātmānaṃ sa prītaḥ puruṣottamaḥ 270| tato dattvā varaṃ tasya pūrayitvā manoratham | jagāma kamalākāṃtaḥ stutyā vipreṇa toṣitaḥ 271| kṛtakṛtyo dvijaḥ so'pi vāsudevaparāyaṇaḥ | śiṣyaiḥ sārdhaṃ japanstotraṃ tasminnāste tapovane 272| kīrtayedyanaidaṃnastotraṃnaśṛṇuyādyo'pinamānavaḥ | aśvamedhasyanayajñasyanaprāpnotinavipulaṃnaphalam 273| ātmavidyāprabodhaṃ ca labhate brāhmaṇaḥ sadā | na pāpe jāyate buddhirnaiva paśyatyamaṃgalam 274| buddhisvāsthyaṃ manaḥsvāsthyaṃ svāsthyamaiṃdriyakaṃ tathā | nṛṇāṃ bhavati sarveṣāmasya stotrasya kīrtanāt 275| vicāryārthaṃ japedyastu śraddhayā tatparo naraḥ | sa vidhūyeha pāpāni labhate vaiṣṇavaṃ padam 276| labhate vāṃcchitānkāmānputrapautrānpaśūṃstathā | dīrghamāyurbalaṃ vīryaṃ labhate sa sadā paṭhan 277| tilapātrasahasreṇa gosahasreṇa yatphalam | tatphalaṃ samavāpnoti ya imāṃ kīrtayetstutim 278| dharmārthakāmamokṣāṇāṃ yaṃ yaṃ kāmayate sadā | acirāttamavāpnoti stotreṇānena mānavaḥ 279| ācāre vinaye dharme jñāne tapasi sannaye | nṛṇāṃ bhavati nityaṃ dhīrimāṃ saṃśṛṇvatāṃ stutim 280| mahāpātakayukto vā yukto vā hyupapātakaiḥ | sadyo bhavati śuddhātmā stotrasya paṭhanātsakṛt 281| prajñā lakṣmīryaśaḥ kīrtijñānadharmavivardhanam | duṣṭagrahopaśamanaṃ sarvāśubhavināśanam 282| sarvavyādhiharaṃ pathyaṃ sarvāriṣṭaniṣūdanam | durgatestaraṇaṃ stotraṃ paṭhitavyaṃ dvijātibhiḥ 283| nakṣatragrahāpīḍāsu rājacorabhayeṣu ca | agnicoranipāteṣu sadyaḥ saṃkīrtayedidam 284| siṃhavyāghrabhayaṃ nāsti nābhicārabhayaṃ tathā | bhūtapretapiśācebhyo rākṣasebhyastathaiva ca 285| pūtanā jṛṃbhakebhyaśca vighnebhyaścaiva sarvadā | nṛṇāṃ kvacidbhayaṃ nāsti stave hyasminprakīrtite 286| vāsudevasya pūjāṃ yaḥ kṛtvā stotramudīrayet | lipyate pātakairnāsau padmapatramivāṃbhasā 287| gaṃgādipuṇyatīrtheṣu yā snānairnāpyate gatiḥ | tāṃ gatiṃ samavāpnoti paṭhanpuṇyāmimāṃ stutim 288| ekakālaṃ dvikālaṃ vā trikālaṃ vāpi yaḥ paṭhet | sarvadā sarvakāleṣu so'kṣayaṃ sukhamaśnute 289| caturṇāmapi vedānāṃ trirāvṛttyā ca yatphalam | tatphalaṃ labhate stotramadhīyānaḥ sakṛnnaraḥ 290| akṣayyaṃ dhanamāpnoti strīṇāṃ bhavati vallabhaḥ | pūjāṃ viṃdati loke'smicchraddhayā saṃsmaranharim 291| sarvadā saṃpadāyukto vipadaṃ naiva gacchati | gobhirna hriyate stotraṃ nityaṃ yaḥ kīrtayeddhi yat 292| alakṣmī kālakarṇī ca duḥsvapnaṃ durviciṃtitam | sadyo naśyaṃti bhaktānāmetaṃ saṃśṛṇvatāṃ stavam 293| prātarutthāya yo'dhīte śucirviṣṇuparāyaṇaḥ | akṣayyaṃ labhate saukhyamiha loke paratra ca 294| devadyutipraṇītaṃ vai viṣṇuprītikaraṃ śubham | viṣṇuprasādajananaṃ viṣṇudarśanakārakam 295| yogasāramidaṃ nāma stotraṃ paramapāvanam | yaḥ paṭhetsatataṃ bhaktyā viṣṇulokaṃ sa gacchati 296| iti te kathitaṃ stotraṃ guhyaṃ pāpapraṇāśanam | ata ūrdhvaṃ pravakṣyāmi piśācasya vimocanam 297| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe māghamāhātmye vasiṣṭhadilīpasaṃvāde| yogasārastotrakathanaṃnāma aṣṭāviṃśatyadhikaśatatamo'dhyāyaḥ 128|
English translation
Vasiṣṭha said :
1-15. I have told you the importance of Māgha as narrated by Dattātreya . I shall now tell (you) which fruit Māgha bath has. O hero, Māgha bath is the best of all sacrifices; it gives the fruit of all gifts; it is equal to all vows and austerities. Men, due to Māgha bath (taken) with a pure mind, put the dead ancestors of both (the mother’s and the father’s) families in heaven, and themselves go to heaven in aeroplanes going according to the desire (of the occupants) along with ladies of bright faces. Even those men who always commit sins, who are always engaged in bad practices, who go astray, but who bathe in Māgha and worship Viṣṇu , abandon a collection of great sins (committed) in this world. Even those men who are void of truth, who make their father and mother unhappy, who do not remain within (the limits) of the stages of life, who avoid the family practices, who are hypocrites, also get the position of the good due to the Māgha baths in this world. It is very difficult for men to get (an opportunity to have) a bath in the month of Māgha at holy places, since by that men obtain the position of the knowers of Brahman . No doubt should be raised about this. O king, in Māgha (practising) penance, (giving) gifts, muttering (hymns) and continuous worship of Viṣṇu and his temple is inexhaustible (in giving fruit). Therefore, men should strive to bathe and give garments, food and gold according to their capacity. A giver of food in Māgha drinks nectar in heaven. A giver of gold goes near Indra . A man who offers a lamp-fire, garments, is full of lustre, and always lives in the world of the Sun. Sinners are not so much purified in this world by sacrifices, good gifts, severe and bright austerities, following proper celibacy, worshipping (deities) and resorting to abstract meditation as by Māgha baths causing religious merit. Those sinners who bathe at holy places when the orb of the Sun has half come up in the month of Māgha, do not suffer from the torment of a series of miseries and the unbearable torment inflicted by Yama . Those who, after having bathed in Māgha, worship Viṣṇu, become, after falling from heaven, kings who are excellent, handsome, fortunate, sweet-speaking, righteous, very wealthy, and living for a hundred years. As a heap of pieces of wood offered into fire is reduced to ash just that moment, in the same way, due to Māgha bath the heap of great sins and a series of sins, though vile, melt away. The bath in Māgha would, like Viṣṇu existing in the heart, burn all that sin committed by men through body, speech or mind, so also the sin that is known (i.e. deliberate) or unknown. O king, when the Māgha bath is taken, the fruit of the sin (committed) inadvertently, which is being undergone, certainly perishes just at that moment. Formerly, O king, the gandharva -maidens undergoing suffering due to the sin, were freed from that as a result of Māgha bath (taken) at the words of Lomaśa . It was wonderful.
Sūta said :
16-33. Hearing these words, the king joyfully saluted his lotus-like feet, and polite due to great faith, asked that priest: “O revered sir, tell me whence the maidens got the curse, whose children they were, what their names and ages were, how they were freed from the suffering due to the curse by Lomaśa’s words, where did they bathe, and in what number?
Vasiṣṭha said :
O best king, listen to the great story full of religious merit, which is like the araṇi (i.e. the piece of wood used for kindling sacred fire) pregnant with fire and producing religious merit and fire. There was a gandharva (named) Sukhasaṅgīti. His daughter was Pramodinī. Suśīlā was Suśīla ’s (daughter); Susvarā that of Svaravedin; Sutārā of Candrakānta and Candrikā of Suprabha . O king, these were the excellent names of those celestial nymphs. All the five maidens were of the same age; they had, as it were, come out from the Moon, and were bright like moonlight. Their faces were (lovely) like the Moon. They had good (i.e. long) hair; their lips contained the ambrosia from the Moon. They gave delight to the eyes as moonlight to the water-lily. They were born with profuse beauty; they had charming forms; they were attractive; their pitcher-like breasts had come up (i.e. were raised) like the lotus-plants in spring. Like a creeper with fresh foliage they had charming youth spreading out. They were yellowish like gold; had golden lustre; were adorned with golden ornaments. They had put on garlands of campaka flowers; they had golden complexion; had put on good garments; they were skilled in notes of the musical scale, and scales in music, in various melodies, in beating time and amusements, in playing upon the flute and the lute which accompanied the sound of the drums, in dances, in hobbies like drawing pictures and (other) arts. The maidens who were like this loved sporting in a grove. Fondled by their parents they moved in Kubera ’s abode. Once (all) the five coming together through curiosity in the month of Vaiśākha , collected mandāra flowers from one grove and another and to propitiate Pārvatī some time went to the Acchoda lake. They took from that (lake) excellent golden lotuses along with excellent blue lotuses. Having bathed in the lake which was bright with lapis lazuli, clear like crystal and having corals, and having put on garments, they with the golden sand fashioned, observing silence, a solid image of Pārvatī with an altar. The maidens, full of devotion, honouring Pārvatī with sandal, camphor and saffron, and worshipping her (image) with excellent lotuses etc. and with various modes of worships, danced by beating time. Having resorted to the excellent note of gandhāra (i.e. the third note) with sweet sounds of strings and with good modulations, the deer-eyed sang a song, having sweet letters, charming theme, and sweet tunes due to turns.
34-50. To that excellent holy place of Acchoda which had sweet-sounds (of music), which gave sprinkling of delight and joy, Agnipa , the son of a sage, the treasure of Vedas , came to bathe when the maidens were dancing very freely. He was matchless in form; had an excellent face: his eyes were long like lotus-leaves; he was young; his chest was broad; his arms were good; he was very handsome; he had a darkish complexion. He was as it were another Cupid. That celibate, with a tuft of hair on the crown of his head, shone with his staff like Cupid with his bow. He had covered himself with deer-hide, had worn a good sacred thread, and had his girdle of muñja grass resembling gold. Seeing that brāhmaṇa , the maidens, full of curiosity, were delighted (asking themselves): ‘who is this (welcome) guest to our eyes on the bank of the lake?’ Leaving dancing and singing, they, pierced by Cupid with his arrows like female deer pierced with arrows by a hunter, were engrossed in looking at him. The five innocent ones, saying, with great excitement (to one another), ‘See (him), see (him)’ mistook that youth, the excellent brāhmaṇa, for the god of love. Again and again propitiating him (i.e. gazing on him) with their eyes like lotuses, the maidens then debated with one another: ‘If he is the god of love, how would he go without Rati ? Is he the (twin) deities Aśvins ? But they indeed move as twins. Is he a gandharva, or a kinnara , or a siddha , taking any form at will? Or is he a son of a sage or some excellent man? Whosoever he may be, he has been created for us by the Creator. As for the lucky ones a treasure is fashioned by (means of) their former deeds, in the same way this excellent bridegroom is brought for us—the maidens, by Pārvatī whose mind is moistened due to the flood of the large waves of the water of compassion. ‘I have chosen him; you have also chosen him. As you have chosen him, so have I.’ O best king, when the maidens were talking thus, he, having heard their words, performed the mid-day rites, and thought in his mind (i.e. to himself): ‘This obstacle has come up. It is a wonder that gods like Brahmā , Viṣṇu and Śiva , so also the ancient sages and siddhas , powerful in abstract meditation, were easily deluded by women. Whose deer in the form of his mind, struck by the archer Cupid with the sharp arrows in the form of the eyes (i.e. glances) of women and going out from the very strong bow in the form of their creeper-like brows, does not fall? Men’s morality shines, men would be afraid of people, the great strength of the mind would persist, the consideration of (their) family would be done, the maturity due to penance would persist, the maintaining of the vows of men would be done till men are not deluded by the arrows of the glances of women, with ardent passion.
51-53. Let women delude and madden the passionate ones with their charming amorous gestures. (But) by means of which qualities do these women delude and madden me, highly devoted to piety? May the passionate ones, with their hearts very much deluded, not take delight in the immodest, impure bodies of women, produced from flesh, semen, feces and urine, imagining them (to have) charm? The wise ones of pure minds have declared the contact of women to be fearful. Till they do not approach me, I will go home?’
54-67. Till the excellent maidens did not come (i.e. before they came) near him, the brāhmaṇa disappeared by means of his prowess due to Viṣṇu. Seeing that amazing act of the intelligent son of a sage, who had disappeared due to his magical power, the maidens with their eyes frightened, and afraid like female deer, and with their eyes confused and vacant, looked into the ten directions. To one another they said: “He clearly knows magic, or knows māyā , (since) though seen, he again disappeared.” Just then their hearts were pervaded with the fire of separation, like a very glossy, dense forest with blazing wild fire. ‘O dear, giving up your practice of magic, quickly present yourself, united with our minds, and like a fly (falling) into a morsel before (it is put into the mouth), to us. Alas! why did the Creator show you to us? Why did he fashion you? Oh! we have understood it: You have been created to give (us) great torment. Is your heart cruel? Have you no mind (i.e. interest) in us? O dear, are you cunning? Are you stealing our mind? Do you have no faith in us? Are you testing us? Are you given to the art of joking? Are you proficient in trickery? Do you know the skill to enter into (other’s) hearts? And do you not again know to get out of it? Are you angry with us without (our) fault? Do you know the affliction caused to others due to deception? O lord of (our) hearts, we won’t now live without seeing you. And if we live, it is through the hope of seeing you again. Take us there where you have quickly gone. The Creator, depriving us of your sight has cut (our desire) just when it was a sprout. By all means appear (before us). By all means resort to pity. Good men do not at all see (i.e. do not go to) the extreme.’
68-70. Having wailed like this, and having waited for him for a long time, they quickly started moving towards home through the fear of their fathers. Bound by the chains of his love, very much afflicted due to separation from him, they somehow mustered courage and came home. All they came (home) and dropped (themselves) near fountains. They were asked by (their) mothers: “What is this? Why were you late?”
The maidens said :
71-80. As we were gladly sporting and singing with the kinnara-maidens at the lake, we were not conscious of (the particular time of) the day etc. O mothers, we were tired on the path, therefore, there is torment in our bodies. Due to great insensibility we are not able to speak.
Speaking like this the maidens rolled there on the jewelled floor. The perplexed ones concealing the expression of the face as giving a clue to their inward thoughts spoke with thei rmothers. Some one did not make the pet peacock dance with joy. Some other did not teach the parrot in the cage through curiosity. Another one would not fondle the mongoose, or did not delight the sārikā . Another one, very much perplexed, did not play with cranes. They did not resort to amusements; they were not delighted at home. They did not much talk to their kinsmen. They did not play on the lute. They did not drink the juice of the flowers of desire-yielding trees, which was tasty like nectar, which was sweet, and fragrant with mandāra flowers. The maidens with their eyes fixed on the tips of their noses, remained like female devotees continuously concentrating on the Unknown and having Viṣṇu in their minds. For a moment they remained at the window, covered with the moon-stones and oozing drops of water, and at (another) moment they remained at the fountain. For a moment they arranged their beds with the petals of lotuses from the lakes. They were fanned by their friends with cold leaves of plantain trees.
81-91. Thus those excellent maidens thought one night to be equal to a yuga . Somehow they showed courage, (but) they were afflicted as if suffering from fever. Seeing the sun in the sky they thought of their life. Each one informing her own mother, they went to worship Pārvatī. Having bathed according to the rite, and having worshipped (Pārvatī) with flowers and incense as was proper, they remained there singing. In the meanwhile that brāhmaṇa also came from his hermitage to the Acchoda lake to bathe. The maidens seeing the celibate had their eyes bloomed, as the lotus plants (have the lotuses bloomed) on seeing the sun at night’s end. Just then the maidens went near the celibate and bound him with the bonds of their left and right hands. “O cunning one, yesterday you had gone (i.e. you could go). You cannot go today. We have surrounded you. About this you should have no doubt.” Thus addressed, the brāhmaṇa who was (caught) in the noose of their arms, laughed and said: “You are talking good, favourable, sweet words. But the vow of me staying in the first stage of life and devoted to Vedic studies in my preceptor’s house, has not been completed. The wise should stick to the practice which (is prescribed) for a particular stage of life. Therefore, O maidens, I do not think that marriage would be a (proper) way (for me).” Hearing his words, they, with a sweet but indistinct voice, like the cuckoos. in spring, and with curiosity, spoke to him (these) words:
92-106: “The wise ones say that the sacred rule is fixed like this: Worldly prosperity ( Artha ) is born of righteousness ( Dharma ). From Artha springs Kāma . And the fruits of righteousness ( Dharma ) spring from sensual enjoyments ( Kāma ): That sensual enjoyment has stood before you due to the abundance of your righteousness. Enjoy it through various pleasures. This will then be heaven (only).” Hearing these words of them he spoke in a serious voice. “Your words are true; but having finished my vow in this (stage of life) and having obtained (my) preceptor’s consent, I shall go through the complete rite of marriage. Not otherwise.” They thus addressed, again said, “O handsome one, you are certainly ignorant. Excellent women are a divine medicine, are Brahmā’s elixir, accomplishment of a treasure, excellent arts. They are a hymn, they (produce) a liking for success, and when they have approached, an intelligent man should not keep them off according to law. If an act is succeeding through (good) luck, the virtuous one does not ignore it. Since ignoring it is not fruitful, so, procrastination also is not recommended. (Only) fortunate men, and not others obtain maidens who have intense love, who are spotless due to being born in a (noble) family, whose hearts are soft with affection, who speak sweetly, who choose their grooms, who are beautiful, and whose youth is charming. What a great disparity there is between us—beautiful maidens—and this chap? I think the Creator is very clever in doing a difficult job. Therefore, do an auspicious thing now by accepting us in the gāndharva form of marriage. Otherwise we will not live.” Hearing these words, the brāhmaṇa who knew well the customary observance said: “O you deer-eyed ones, how should men whose wealth is religious merit, abandon the customary observances? Righteousness, worldly prosperity, sensual enjoyment and salvation—these four (when practised) in (due) order are said to give (their) fruit. Opposite of this is fruitless. Therefore, I who have taken up a vow, would not marry at a wrong time. He who does not know the time of an act (i.e. the time when the act should be done) does. not obtain its fruit. Since, O maidens, my mind is attached to religious thought, therefore, listen—I do not long after a self-choice marriage.” Having thus known his intention, and looking at one another, they left one another’s hands, (and) Pramodinī seized his feet. Suśīlā and Susvarā seized his arms; Sutārā embraced him, and Candrikā kissed his face.
107-117. Yet the celibate remained uninterested; and resembling the fire at the time of the final deluge, and filled with great anger, he cursed them. “You clung to me like female imps. Therefore, you will be (i.e. turn into) female imps.” Thus, they, quickly cursed by him, left him and stood (as) before. “O sinful one, what have you done this to innocent persons? Fie upon your righteousness, since you did an undesirable act when a desirable act should have been done. We have heard that the happiness of the man who bears malice against adorers that are attached and his friends, perishes in both worlds. Therefore, by our curse you too quickly become an imp.” Speaking like this, those maidens, heaving sighs, smit with hunger, ceased (speaking). Then due to the anger towards one another all the maidens and that celibate became imps in that lake, O king. The female imps and the male imp, waiting ruthlessly, put an end to the fruit of the acts they had obtained formerly. O king, auspicious or inauspicious acts done before do give their fruit unavoidably even to gods, like one’s (unavoidable) shadow. Their fathers and mothers, so also his (father and mother) wept there, (saying): “The children have not erred; destiny is difficult to be overcome.” After that (i.e. since then), the imps, greatly pained in securing food, and running here and there, lived on the bank of the lake. When many days passed like this, Lomaśa, the best sage, came to the Acchoda lake to bathe on the fourteenth of Pauṣa .
118-128. Seeing that brāhmaṇa (i.e. Lomaśa), all the imps coming together and (thus) being in a group, and overcome with hunger, and desiring to kill him, ran (to him). Being burnt by his very bright lustre, they were unable to stand before him; and all of them remained away (from him). Just then there came the brāhmaṇa Vedanidhi . Having seen Lomaśa, O king, he saluted him touching the ground with the eight limbs of his body. Having put his folded palms on his head he spoke true and pleasant words: “O brāhmaṇa, (one) would have the company of the good, when there is (a possibility of) the dawn of good fortune. Between the two, viz. a man who always bathes in holy places like Gaṅgā and who always keeps the company of the good the company of the good is better. O brāhmaṇa, the company of the venerable gives unseen and seen fruit on the earth. It gives (i.e. leads to) heaven; it removes diseases; but is said to be troublesome.” Speaking like this, he told him the former, wonderful account. “These are gandharva-maidens. This chap is my son. O best sage, all deluded by cursing one another, stand in the form of imps with melancholy faces in front of you. By seeing you the children will be freed; does not the mass of darkness hide in a cave on sunrise?” O king, Lomaśa of great lustre, having heard it, had his mind moistened with pity and spoke to the sage, grieved for his son: “Due to my grace may the children's memory be revived at once. I am talking (words full of) virtue. The mutual curse would end.”
Vedanidhi said :
129. O great sage, describe the virtuous practice due to which the children will be free. This is not time for delay, since the fire of the curse is fearful.
Lomaśa said :
130-145. Let them duly have Māgha bath with me. At the end of Māgha they will be free from the curse. Otherwise there would be no atonement. O brahmaṇa , the fruit of the curse is sinful. The destruction of men's sin would take place by Māgha bath at a holy place. Thus I certainly think. Māgha bath, especially at a holy place, would bum all the sin committed during the seven previous existences and the present sin also. Even that sin for which the best sages do not see an expiation, would perish by the Māgha (bath) at holy places. Māgha (bath) at Mānasa produces knowledge. Due to that it gives salvation. It destroys all sins at the holy places on the Himālaya . The teachers of the Vedas have mentioned (Māgha bath) as giving (i.e. taking one to) Indra’s heaven. Māgha (bath) at Badarīvana destroys all sins and gives salvation. (At a holy place on the bank) of Narmadā Māgha (bath) destroys sins and misery, fulfils all desires, gives (i.e. takes one) to Rudra ’s heaven and destroys sins. A Māgha bath in Yamunā would lead to the Sun’s world and destroy sins. One in Sarasvatī destroys sins and gives the fruit in the form of Brahma ’s world. O best brāhmaṇa, the Māgha (bath) in the Viśālā (river) gives a large fruit. It is a wild fire to the fuel of sins, (and) destroys the effect of the cause of being conceived. A Māgha bath in Gaṅgā is said to lead to Viṣṇu’s world and to salvation. Rivers like Śarayū , Gaṇḍakī , Sindhu , Candrabhāgā , Kauśikī , Tāpī , Godāvarī , Bhīmā , Payoṣṇī , Kṛṣṇaveṇikā, Kāverī , Tuṅgabhadrā and other rivers are there. A man bathing in any of them in Māgha quickly goes to heaven, after being free from sins. Māgha bath in Naimiṣa gives absorption into Viṣṇu, (and one) at Puṣkara takes a man near Brahmā. Due to (a bath) in Māgha at Kurukṣetra a man goes to Indra’s world. A Māgha bath at Devahrada gives the fruit in the form of the divine powers obtained through abstract meditation. A man would be an attendant of Rudra by bathing at Prabhāsa when the Sun is in Capricorn. A man gets a divine body by bathing at Devakī in Māgha. O brāhmaṇa, by a bath in Gomatī , at Hemakūṭa , Mahākāla , Oṃkāra , Amareśvara there is no rebirth (for a man). A man is honoured in Rudra’s heaven due to a bath in Māgha at Nīlakaṇṭha and at the confluence of all rivers when the Sun is in Capricorn.
146-155. By means of (such) a bath all the desires of human beings are fulfilled. O best brāhmaṇa, only the fortunate get an opportunity to bathe in Māgha at Prayāga , since the white and black water there gives freedom from rebirth. Gods dwelling in heaven always sing: ‘We shall have a bath in Māgha at Prayāga, by having a bath at which place, men to do not see (i.e. experience) the pangs of (being conceived in) a womb and remain near Viṣṇu.’ Those men, clothed in (i.e. full of) many sins, who bathe on a new-moon day at the holy place of Prayāga, are meritorious, do not go to hell, but gladly move like gods in an auspicious heaven. Formerly the Creator weighed the bath in Māgha at Prayāga with holy places, religious vows, gifts, austerities, and Māgha proved to be greater and therefore superior. That (highest) position which men get by bathing in Māgha, is not obtained by means of parching up their bodies through eating (i.e. subsisting on) air, water, or leaves, or through severe austerities collected over a long period, or by means of abstract meditations. Does not a row of bees, struck by (the flappings of) the ears of elephants, adorn the doors of the houses of those who have bathed at the holy place of Prayāga at the confluence of the divine rivers (i.e. Gaṅga with Yamunā) when the Sun rises (after entering) Capricorn? How is that Prayāga which after having easily destroyed the sins, gives greater fruit after a bath there, than the Rājasūya sacrifice or the horse-sacrifice, not resorted to by (men)? In the country of Avantī formerly there was a king (named) Vīrasena . Having come to the bank of Narmada he performed a Rājasūya sacrifice. He duly performed sixteen horse-sacrifices adorned with golden courts, and rich in golden ornaments and tying posts. He gave heaps of grains resembling mountains to brāhmaṇas . He was liberal, a devotee of deities, a giver of cows and of gold.
156-167. There was a foolish brāhmaṇa of a mean family named Bhadraka . He was a farmer of wicked acts, and was excluded from all religious rites. He was fed up with agriculture; and his brothers had not performed any purificatory rites for him. Wandering here and there, he, being oppressed by hunger, went out (of the city). Luckily he got into (i.e. joined) a caravan, and came to Prayāga. He bathed there for three days in Māgha. Once both the king and the brāhmaṇa died. I saw that their condition was similar in the proximity of Indra. They had similar power of the form of lustre, similar group of ladies (attending upon them), similar divine vehicles, similar ornaments, a garland of pārijāta flowers, similar dance, and similar music. Such is the greatness of the holy place. How can it be described? The Māgha bath at Prayāga is said to be equal to (many) Rājasūya sacrifices, O brāhmaṇa. A man bathing in Māgha at (Prayāga), at the confluence of (Gaṅgā and Yamunā having) white and dark green water, is not reborn, (but) the performer of Rājasūyas would be reborn. Even the breezes in Māgha would touch the white and dark green water. They would not touch inauspicious things, for they indeed destroy great sins. O brāhmaṇa, what is the use of talking much in this case? O brāhmaṇa, listen for certain. Māgha would destroy the sin, the fruit of which has sprung up. In this (context) I shall tell you. Listen attentively. (Let the young celestial damsels listen to the ancient account of the liberation of the imps. Let your son also listen to it. The imps, desiring salvation have obtained recollection through my grace.) Formerly, the brāhmaṇa Devadyuti , a devotee of Viṣṇu and master of the Vedas, with his mind flooded with kindness, liberated the imps.
Dilīpa said :
168-169. Where did he stay? Whose son was he? What was his vow? What prayers did he mutter? Due to what did he become a devotee of Viṣṇu? Which imps were liberated? O great sage, tell all this in detail; due to your grace we are hearing an interesting and very auspicious (account).
Vasiṣṭha said :
170-185. On the auspicious bank of Sarasvatī there is a holy pool called Plakṣa . His hermitage resorted to (i.e. was by) a charming mountain. (O king, the hermitage was beautiful due to) groves of good trees like śāla , tāla , tamāla , bilva , bakula , pāṭala , tintidī, ciri, bilva, mango, campaka, karañja , kovidāra , kesara eaten by elephants, tilaka , karṇikāra , kumbha , khadira , tinduka , vānīra, sālva , jambīra , pīlu , udumbara , reeds, śakota, atarupa, kārahāta and fig trees, ghoṇṭa , kūṭaja , palāśa , aśoka (trees) that removed sorrow, jambu , nimba , kadamba , kṣīrika , karamardaka, and bījapūra , nāriṅga, and adorned with rows of plantain trees, so also jack-fruit trees, and coconut trees always having tasty fruits; saptacchada , tripatra, śirīṣa , and auspicious āmalaka (trees), karkandhu , lakuca , akṣa , pāribhadra and others: ketaka, sinduvara , tagara , kunda , mallikā , white, red, blue lotus (creepers), (creepers of) mālatī and yūthikā (jasmine) mālati , mogara, jāti fruit, punnāga , kiṃśuka , barvari and tulasī -trees. O king, the hermitage was always charming due to trees of various kinds. Through the forest flows the river Sarasvatī of auspicious water. Cranes always warble there softly, sweatly and indistinctly due to ardent passion. Cuckoos coo there, and bees hum (there). O king, the forest is very noisy due to parrots and sārikās . Many wild beasts move in that best forest. The forest always has fruits and flowers, and has a dusty colour due to pollen, and is covered all round with aśoka trees. The charming forest is embraced on all sides by creepers with new foliage and sprouts that have sprung up like a lover by his beloveds. Wind afraid of his curse blows on all sides. Clouds do not shower hail stones; the Sun does not dry up (the water). That forest is free from harm; it is inhabited by siddhas and non-siddhas; it always gave delight like the forest Caitraratha .
186-203. In that (forest) lived the pious, best brāhmaṇa, Devadyuti. The brāhmaṇa’s son was Sumitra , obtained through the boon of Lakṣmī ’s husband. Listen to the vow of him who was always controlled. In summer he observed the vow called Pañca (- agni ), and fixed his eyes on the Sun. He remained in the open space in the rainy season when the row of clouds showered; and when there was stormy wind blowing, he remained steady like the Himalaya (mountain). O brāhmaṇa, in winter he lived in a pool of Sarasvatī—in water; and during the season he sipped the pure water thrice a day. He everyday gratified his dead ancestors, deities and sages with faith. He always taught the Vedas, spoke the truth, and had curbed his senses. Resting on the (bare) ground, he, appealing to Viṣṇu, meditated on him. He offered oblations to fire with sylvan articles, and honoured guests with reverence. He always spent his time by practising Cāndrāyaṇa vow. He desired to subsist on leaves and fruits fallen on their own. He was not dejected; he was devoted to penance; he had mastered the Vedas and the Vedāṅgas . He was frightful due to his veins (very much strained), and his body had just bones (left in it). In this way he passed a thousand years in the forest. Then the mountain was blazing due to the lustre of his penance. The beings could not bear the lustre of the noble one. O brāhmaṇa, blazing with penance he shone like fire. In that forest beings.were free from enmity. Deer, tigers, mice and cats, free from fear, played with one another. Listen also to another vow of him difficult to be secured. Everyday he worshipped Viṣṇu three times with a thousand fragrant flowers that had bloomed. He was very much engrossed in meditating upon Viṣṇu according to the Vedic hymns. The brāhmaṇa performed every act to please Viṣṇu. Due to a boon given to him by Dadhīci he became an excellent devotee of Viṣṇu. Once on the Ekādaśī in the month of Vaiṣākha the great sage after worshipping Viṣṇu offered a charming and lovely (hymn of) praise to him. Then only Viṣṇu mounted the bird (i.e. Garuḍa ), and being very much pleased by the praise, himself came before him. Seeing him mounted on Garuḍa, with the colour of his skin like the cloud, having four arms, large eyes, decorated with all ornaments, actually standing before him, the brāhmaṇa, with horripilation appearing (on his body) and with tears of joy, with his mind satisfied, (saluted him) with his head going down to (i.e. touching) the ground.
204-216. Due to that joy he could not contain himself even in the interior of the universe. He did not remember (i.e. was not conscious of) his body. He felt, as it were, he was one with Brahman. Then Viṣṇu affectionately spoke to the sage, Viṣṇu’s devotee: “O Devadyuti, I know you are my devotee. You have sought my shelter. You have given up all acts. You are devoted to me. You always have me in your mind. I am pleased with this praise. Ask for a boon.” Hearing these words of Viṣṇu, the ascetic replied: “O god of gods, O you lotus-eyed one, O you who have taken up a body through your divine power, there is no more difficult boon than (being able) to see you. All gods like Brahmā, and meditating saints like Sanaka , so also siddhas like Kapila , desire to see you in person. All bonds like ego, sense of mineness, so also delusion and greed—auspicious and inauspicious, entertained with a purpose, are burnt on seeing you, the highest one. I have obtained the fruit of my existence and deeds, and the fruit of my intellect has become manifest in that, O you lord of the world, you are seen by me. What other than this should I ask for? O lord of gods, I do not have your lotus-like feet in my heart for (securing) a boon. With my mind gone (i.e. devoted) to you, I always think of you with devotion. I ask for this boon only that my devotion to you should be steady. Let it be so, O lord of Lakṣmī. I do not ask for any other boon.” Hearing these words of him, Viṣṇu, with his face bright, and with his mind pleased replied: “Let it be so, O best brāhmaṇa. The other (boon is): There will be no impediment to your austerities. Those men who will recite this hymn composed by you will have a firm devotion to me. Whatever religious act they (perform) will be complete. They will have a great unswerving faith in knowledge.”
217. Speaking like this, Viṣṇu, the god of gods, vanished there only. Since then Devadyuti became extremely devoted to Viṣṇu.
Dilīpa said :
218-221. O great sage, I am favoured by you. I am purified by this account like Gaṅgā in company with Viṣṇu. Tell me that hymn of (i.e. composed by) the sinless brāhmaṇa, with which Viṣṇu was pleased. I have a great curiosity (to know it). O brāhmaṇa, I think, by your favour I have obtained my desired object. To whose greatness does the company of the great not lead? Favour me and tell me the excellent hymn of Viṣṇu, due to which the lord was pleased and obliged him by his appearance.
Vasiṣṭha said :
222-261. I shall tell you the secret, excellent hymn that is muttered. It was formerly received by Garuḍa and from him it came to me. It contains the essence of metaphysics; it causes great prosperity; is auspicious. It removes all sins, and is the great cause of the knowledge about the self, O king. (The hymn is as follows:) “Oṃ, obeisance to Vāsudeva ; salutation to Viśva , to Cakrin (i.e. the Disc-holder), to Kṛṣṇa to whom his devotees are dear, to Jagannātha and to Śārṅgin . One who praises, the one that is praised, the praise—when all this is Viṣṇu himself, by whom is he praised? The devotion of men pleases (him). Which praise would delight that god whose breath are the Vedas with the Vedāṅgas and the Sūtras ? Due to my devotion I have become talkative. All the three worlds with the mobile and the immobile, revolve like a wheel. Therefore, O god having a disc in your hand and best weapons, are sung (your praises). (When) actually the Veda cannot describe him, or speech or mind does not know him, then how can one like me praise him, or would be his devotee? You are the first Brahman; you are Brahmā-Viṣṇu. You are the refuge of all. You are the Creator, the cause of Brahman. You yourself are pure Brahman. (O lord, which is this body of you that touches the one having a body after breaking it. Salutation to you who are not touched by blemishes of the body.) O Viṣṇu, there is no doubt that you are that thought—the mass of happiness—which keeps awake as god, and does not sleep in one’s soul. The Great Principles like Mahat , so also the guṇas that give rise to modifications (of Prakṛti )—all that is you, O lord; diversity is a foolish idea. Through the three concepts like Keśa , Keśava , you are conceived, O brahman, as a man by sons etc. The entire world having some form without faults and with particular qualities appears to the poets. That truth, that pure Viṣṇu, I praise. I salute that Brahman, knowing which, the friends of the world having no desire, perform acts prescribed by the scriptures. I praise that Viṣṇu who is just existence, free from destruction, whom the meditating saints resort to after awakening, and who exists in all beings. I praise that Viṣṇu, seeing whom equal to you the best brāhmaṇas sing (i.e. praise) ‘I am Brahma’, after knowing him. Salutation to him, of the nature of pure intelligence, who destroys the variety of delusions through his divine power, so also the ego and sense of mineness of men and heaps of sins. Salutation to him, of the nature of pure intelligence, by remembering whose name the heaps of men’s sins instantly perish at the time of setting or not setting out, always getting into the shadow of whose lotus-like feet a man is not burnt in the worlds burning with the blazing flames of the fire of delusion. I salute that Ananta , by remembering whom there is no delusion, no misery, no diseases and griefs. The beings that sprang up from the intellect do not at all desire (any thing). People moving in one (way), knowing him see him as their soul. If the meaning of a word or of a sign has Viṣṇu as its objects, then due to that fact may not the worldly existence touch (me). If Viṣṇu, pervading the world, is highly honoured by the Vedas etc., then due to that fact may I have uninterrupted devotion to Viṣṇu. May that Viṣṇu who is not a seedless seed, who is caused by a seed, cut off with the sword of bright knowledge the seed of the worldly existence. May that Viṣṇu who becomes one having three bodies like an actor, due to the (three) constituents in acts like creation, maintenance and destruction, favour me. May that Viṣṇu who, merely for protecting righteousness, descended on the earth in ten ways, and who was requested by all gods, favour me. May that god Viṣṇu who, the pure one, lives all alone in the abode of the heart (of objects) beginning from Brahma up to a clump of grass, favour me. In front of the gods, that god who was one and many entered the deities. May that Viṣṇu, the Creator, favour me. He is a bird in the sky in the form of the heart. He is like the sky. He is the origin of the sky. He is beyond the sky. His acts are (infinite) like the sky. He goes to the sky. The sky is Brahmā. He enjoys the sky etc. In the end he is of the form of the sky. You enjoy the sacrifice. Due to your lustre, your joy, your illusion (Māyā) the world becomes united. You are of the form of lethargy, misery and truth also. The universe created by you delights. Forsaken by you, it would be impure. Though in contact with it, you are detached; and due to that you become changed. You are the consciousness born of combination of physical elements, whom the Cārvākas worship. The Saugatas (i.e. the Buddhists) call you a transitory idea with their logic. Those who look upon the Jina as their deity (i.e. the Jainas) look upon you as having the size of the body. The Sāṃkhyas meditate upon you, beyond the Prakṛti, as the Puruṣa . The Upaniṣads think between themselves that you alone are Brahman, free from birth etc., the ancient one, and having bliss as its characteristic. You are the (five) elements like the sky, the body, the mind, the intellect, the senses, knowledge and ignorance. There is nothing else but you. You are the Creator of all beings; you alone are my refuge. You are the fire, the oblation; you are Indra; you are the hotṛ priest; you are the hymn: you are the act and the fruit. O Viṣṇu, you are existence and non-existence; I have sought your refuge. You are the giver of the fruit of (one’s) act. You are the fruit of the rite of the initiated. You are the cause of all the beings. You are my refuge. May my love take delight in you as that of the young women in the young men, and as of the young men in a young woman. The servants of Yama do not see even a sinner who has bowed to you, as the owl does not see the sun. The three torments trouble a man through masses of sins as long as he does not, with devotion, remember your lotus-like feet.
262-269. I offer obeisance to that revered Viṣṇu whom the qualities, birth, bodily characters, so also the movements of the sense do not touch; (but) whom, the sages free from the delusion of attachment, touch. Wailing like—he is gross as a means, a (gross) means in a cause, is their cause, is without means and cause, the sages enter him. Salutation to that Viṣṇu waited upon by sages. Salutation to that Viṣṇu who is waited upon by sages and who having embraced Lakṣmī in the form of happiness and salvation, that is having the charming quality like affluence, and that is subjugated by his meditation, shampooing and shaking, sleeps here in self-pleasure. I bow to Viṣṇu in my heart, in whom of a detached nature due to the modification like being born etc., the group of the six waves (of passions) shakes, and whom the faults like Cupid (i.e. love) etc. do not torment. I salute that Viṣṇu whose pure company of his meditation removes ignorance, the world in having fallen into the fire of whose knowledge perishes, the bright sword of whose knowledge cuts off the enemy of doubt, and who is the mass of pure knowledge. Since all the mobile and immobile beings are under the control of Viṣṇu, may he due to this fact remain before me. Since Viṣṇu is the entire immobile and mobile world, may he, due to this fact, manifest his form to me. If I have the same best devotion for my preceptor as for Viṣṇu, may he, due to this fact, manifest himself (to me).
270-293. Thus thinking about (my) devotion for him, due to true oaths, Viṣṇu who was pleased, showed himself to me.” Then having given him a boon, and having fulfilled his desire, Lakṣmī’s lord (i.e. Viṣṇu), pleased by the brāhmaṇa with the hymn, left. The brāhmaṇa also being satisfied and highly devoted to Viṣṇu, and muttering the hymn remained in the penance grove with his disciples. A man who narrates this hymn or he who listens to it, obtains the abundant fruit of a horse-sacrifice. A brāhmaṇa always gets awakening due to his knowledge. He has no mind for (committing) a sin; he does not see anything inauspicious. By narrating this hymn all men have peace of intellect, tranquility of mind, and peace of senses also. A man who, after having pondered over the meaning, devoutly mutters this hymn, shakes off his sins in this world and gets Viṣṇu’s position. He who always recites it, gets his desired objects, so also sons, grandsons, beasts, long life, strength, power. He who narrates this hymn gets that fruit which is obtained by giving a thousand pots full of sesamum, or a thousand cows. A man soon obtains, by means of this hymn, whatever he desires from among righteousness, worldly prosperity, sensual enjoyment and salvation. Men who hear this hymn have always a mind for (good) conduct, modesty, piety, knowledge, penance and morality. By reciting it (just) once a man having (committed) major or minor sins, has his mind purified instantly. It increases intellect, wealth, glory, fame, knowledge, righteousness. It pacifies evil Planets; it destroys all that is inauspicious. Brāhmaṇas should recite this hymn removing all diseases, wholesome, destroying all dangers, helping to cross misery. It should at once be recited at the time of trouble from Planets and Stars, and fear from the king and thieves, calamities from fire and thieves. (Due to the recital of this) there is no fear from lions, tigers, so also from magic, spirits, imps and so also from demons. When this hymn is recited men have no fear at all from demonesses, big miseries, and dangers. He who worshipping Viṣṇu would recite this hymn, is not contaminated by sins like a lotus-leaf by water. A man gets the same position by reciting this auspicious hymn as is obtained by baths at holy places like Gaṅgā etc. He, who recites it once, twice or thrice a day, always and in all seasons obtains inexhaustible happiness. A man reciting this hymn (just) once obtains the same fruit as is obtained by reciting thrice even the four Vedas. He who remembers Viṣṇu with devotion, obtains inexhaustible wealth, becomes dear to women and is honoured in the world. He who daily recites this hymn, is always endowed with wealth, never meets with a calamity, and is not deprived of cows. Poverty, misfortune, bad dreams, bad thoughts of the devotees who listen to this hymn, at once perish.
294-297. He who, getting up in the morning, and being pure and greatly devoted to Viṣṇu, recites this, obtains inexhaustible happiness in this and the next world. This hymn called Yogasāra is accompanied by divine lustre, gives delight to Viṣṇu, is auspicious, produces Viṣṇu’s favour, and gives his direct vision. It is highly purifying. He who always recites it goes to the heaven of Viṣṇu. Thus I have told you the secret hymn, destroying sins. Hereafter I shall tell you about the release of the imps.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 44691, revision 372656 (2023-06-27T10:04:36Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365707.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.