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Uttara-khaṇḍa · Chapter 196

Chapter 196

Unit 608 of 693Uttara-khaṇḍa · Chapter 196Uttara-khaṇḍa · Chapter 1961 source entries

Uttara-khaṇḍa · Chapter 196

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सूत उवाच- अथ वैष्णवचित्तेषु दृष्ट्वा भक्तिमलौकिकीम् । निजलोकं परित्यज्य भुवमभ्यगमद्धरिः १। वनमाली घनश्यामः पीतवासाः किरीटधृक् । कांचीकलापपर्यस्तो लसन्मकरकुंडलः २। त्रिभंगललितश्चारु कौस्तुभेन विराजितः । कोटिमन्मथ लावण्यो हरिचंदन चर्चितः ३। परमानंद चिन्मूर्तिर्मधुरो मुरलीधरः । आविवेश स्वभक्तानां हृदयान्यमलानि च ४। वैकुंठवासिनो ये च वैष्णवाः शांतमानसाः । गूढरूपाः समायाताः श्रवणाय हरेः कथाः ५। तदा जयजयेत्युच्चैः शब्दोऽभूत्कंबुशब्दयुक् । येनामंगलमत्युग्रं कलिजं प्रलयं गतम् ६। तत्रस्थानां जनानां च दृष्ट्वा गेहात्मविस्मृतिम् । नारदोऽध्यात्मतत्वज्ञः कुमारान्प्रत्युवाच ह ७। नारद उवाच- अलौकिकोऽयं महिमा मुनीश्वराः सप्ताहजन्योद्य विलोकितो मया ८। मूढाः शठा ये पशुपक्षिणोऽपि तेपि प्रयांत्येव गतिं पराख्यात् । अतो नृलोकेन तु शास्त्रमन्यच्चित्तस्य शुध्यै विहितं पवित्रम् ९। अघौघविध्वंसि कृतार्थतावहं कलौ युगे दोषनिधौ कुमाराः । के केन शुध्यंति वदंतु मह्यं सप्ताहयज्ञेन कथामयेन १०। कृपालुभिर्लोकहितोभवद्भिः प्रकाशितं कोऽपि नवीनमार्गः । कुमारा ऊचुः। ये मानवाः पापकृतः सुदुष्टाः सदा दुराचाररताः समत्सराः ११। क्रोधाग्निदग्धाः कुटिलाश्च कामिनः सप्ताहयज्ञेन हरिं व्रजंति ते १२। सत्येन हीनाः पितृमातृदूषकास्तृष्णाकुलाश्चाश्रमवर्णबाह्याः । ये दांभिका जीवविहिंसकाश्च सप्ताहयज्ञेन हरिं व्रजंति ते १३। पंचोग्रपापाश्च्छलकारिणश्च क्रूराः पिशाचा इव निर्दयाश्च । ब्रह्मस्वपुष्टा व्यभिचारिणश्च सप्ताहयज्ञेन हरिं व्रजंति ते १४। कायेन वाचा मनसापि पातकं नित्यं प्रकुर्वंति शठा हठेन ये । नीचाः कृतघ्ना मलिना दुराशयाः सप्ताहयज्ञेन हरिं व्रजंति ते १५। सूत उवाच- अथैवं तुष्टचित्तेऽथ नारदे देवपूजिते । प्रसन्नास्ते कुमाराश्च पुनरूचुश्च नारदम् १६। कुमारा ऊचुः । अत्र ते कीर्तयिष्याम इतिहासं पुरातनम् । यस्य श्रवणमात्रेण पापहानिः प्रजायते १७। [https://sa.wikisource.org/s/xx7 तुंगभद्रा उपरि संक्षिप्तटिप्पणी]तुंगभद्रा तटे पूर्वं पत्तने कोहलाभिधे । वर्णाश्रमाचारयुते धनधान्यसमाकुले १८। आत्मदेव इति ख्यातस्तत्रासीद्दिवजसत्तमः । वेदविद्याविधिप्राज्ञो नित्यकर्मपरायणः १९। तत्प्रिया धुंधुली नाम नित्यं स्वीयहिते रता । स्ववाक्यस्थापनाचापि सुंदरी सुकुलोद्भवा २०। पूर्वकर्मविपाकेन प्रायशो बहुजल्पिनी । शूरा च गृहकृत्येषु क्रूरा च कलहप्रिया २१। एवं निवसतोस्तत्र दंपत्योर्निरपत्ययोः । व्यतिक्रांतं वयश्चापि पंचाशद्वर्षसंमितम् २२। अथ तौ दुःखितौ जातौ निरपत्यौ गृहेस्थितौ । संतानोत्पत्तये ताभ्यां दत्तं चापि धनादिकम् २३। गोभूहिरण्यवासांसि दत्तान्यपि बहूनि च । न पुत्रो नापि दुहिता जायते पूर्वकर्मणा २४। स चैकदा तु निर्विण्ण आत्मदेवो द्विजोत्तमः । गृहं त्यक्त्वा गतोऽरण्यमानपत्येन दुःखितः २५। यत्र तत्र भ्रमन्भ्रांतो दुःखाकुलितमानसः । क्षुत्क्षामस्तृट्परीतश्च दैवात्प्राप्तो जलाशयम् २६। जलं पीत्वा ततस्तस्मिंस्तडागे स द्विजोत्तमः । वृक्षच्छायां समाश्रित्य निषण्णस्तत्र नारद २७। अथ तत्र तदैवागात्कश्चित्सिद्धो भ्रमन्महीम् । जलं पीत्वा तडागे तु सोऽपि तत्रैव चागतः २८। तं दृष्ट्वा न्यासिनं शांतमात्मदेव उदारधीः । सत्कृत्योत्थाय तत्पादौ जग्राह स्वगुरोरिव २९। उपविष्टौ ततस्तौ द्वौ कृतप्रश्नौ परस्परम् । सुस्निग्धमानसौ भूत्वा गुरुशिष्याविवाश्रमे ३०। अथ तं स यतिर्दृष्ट्वा श्वसंतं दुःखितांतरम् । पप्रच्छ करुणासिंधुरात्मदेवं पुरः स्थितम् ३१। सिद्ध उवाच-। का ते चिंता द्विजश्रेष्ठ दुःखाय हृदि वर्तते । तां समाचक्ष्व धर्मज्ञ परितापप्रदायिनीम् ३२। तच्छ्रुत्वा वचनं तस्य सिद्धस्य सुमहात्मनः । आत्मदेव उवाचाथ स्वस्य दुःखस्य कारणम् ३३। आत्मदेव उवाच-। किं ब्रवीमि मुने दुःखं संचितं पूर्वकर्मणा । मदीयाः पूर्वजास्तोयं कवोष्णमुपभुंजते ३४। मद्दत्तं नैव गृह्णंति पितरो देवता बलिम् । तेन दुःखेन निर्विण्णः प्राणांस्त्यक्तुमिहागतः ३५। धिग्जीवितं प्रजाहीनं गृहं चैव धनं कुलम् । पाल्यते या मया धेनुः साऽपि वंध्यात्वमेति ह ३६। यो मयारोपितो वृक्षः सोपि वंध्यत्वमागतः । निर्भाग्यस्यानपत्यस्य किमतो जीवितेन मे ३७। कुमारा ऊचुः। इत्युक्त्वा स रुरोदोच्चैस्तत्पुरो दुःखपीडितः । यदा तदा यतेश्चित्ते करुणाभूद्गरीयसी ३८। ललाटाक्षरमालां च दृष्ट्वा ज्ञात्वा स योगवान् । आत्मदेवं द्विजं प्राज्ञः पुनरूचे सविस्तरम् ३९। सिद्ध उवाच। शृणु विप्र मया तेऽद्य प्रारब्धमवलोकितम् । सप्तजन्मावधि प्राप्तिः पुत्रस्य न च दृश्यते ४०। मुंचाग्रहं प्रजाहेतोर्बलिष्ठा कर्मणो गतिः । विवेकं तु समासाद्य सुखी भव महामते ४१। एवमुक्तं समाकर्ण्य सिद्धस्य द्विजसत्तमः। प्रजाशाबद्धचित्तस्तु सिद्धं प्राहातिदुःखितः ४२। विप्र उवाच-। विवेकेन भवेत्किं मे पुत्रं देहि बलादपि । नो चेत्त्यजाम्यहं प्राणांस्त्वदग्रे शोकमूर्च्छितः ४३। इति विप्राग्रहं दृष्ट्वा प्राब्रवीत्स तपोधनः । संततेः सगरो दुःखमवापांगः प्रजापतिः ४४। चित्रकेतुर्गतः कष्टं विधिलेखविमार्ज्जनात् । अतस्त्वमपि धर्मज्ञ यदि पुत्रं लभेरपि ४५। सुतेन न सुखीभूयाः दैवं हि बलवत्तरम् । इत्युक्त्वा द्विजवर्याय स सिद्धः साधुसंमतः ४६। ददावेकं फलं तस्मै प्राग्रहेण सुतार्थिने । इदं फलं मया तुभ्यं दत्तं पुत्राप्तये द्विज ४७। भार्यायै देहि पुत्रस्ते भविष्यति न संशयः । सत्यं शौचं दया दानमेकभक्तं तु भोजनम् ४८। वर्षावधि स्त्रिया कार्यं तेन शुद्धो भवेत्सुतः । एवमुक्त्वा ययौ योगी विप्रः स्वगृहमागतः ४९। दत्त्वा पत्न्यै फलं तत्तु सिद्धोक्तमवदच्च ह । अथ सा धुंधुली क्रूरा स्ववाक्यस्थापनोत्सुका 6.196.५०। स्वसख्यै प्राह तत्सर्वं पत्योक्तं सिद्धभाषितम् । यद्यहं भक्षये चेदं फलं सिद्धेन चार्पितम् ५१। गर्भो मम भवेत्तर्हि कथं चाहं सहाम्यहम् । स्वल्पं भक्ष्यमशक्तिश्च गमने गृहकर्मणि ५२। तिर्यक्चेदागतो गर्भो तदा मे मरणं भवेत् । प्रसूतौ दारुणं दुःखं सुकुमारी कथं सहे । मंदयां मयि सर्वस्वं ननांदा संहरेत्सदा ५३। चिंता मे समनुप्राप्ता किं करोमि शुचिस्मिते । सा तद्वचनमाकर्ण्य स्नेहभंगभयाद्दिवज ५४। एवमेवेति तां प्राह प्रीत्या प्रहसितानना । एवं कुतर्कयोगेन तत्फलं नैव भक्षितम् ५५। पत्या पृष्टे फलं भुक्तं भुक्तं चेति तयेरितम् । एकदा भगिनी तस्याः स्वेच्छया तद्गृहं गता ५६। तदग्रे कथितं सर्वं चिंतेयं महती हि मे । किं करोमि सगर्भोऽहं त्वं प्रब्रूहि यथातथम् ५७। साब्रवीन्मम गर्भोस्ति तुभ्यं दास्ये प्रसूतितः । तावत्कालं सगर्भेव गुप्ता तिष्ठ गृहे सुखम् ५८। तं बालं पोषयिष्यामि त्वद्गृहे चैव नित्यदा । फलं धेनोः प्रयच्छाद्य परीक्षार्थं शुभानने ५९। इत्युक्त्वा सा ययौ गेहमात्मनो हृष्टमानसा । धुंधुल्यापि यथोद्दिष्टं तद्भगिन्या तथा कृतम् ६०। अथ प्रसूय सा बालं धुंधुल्यै चार्पयद्द्रुतम् । तया च कथितं भर्त्रे प्रसूतः सुखमर्भकः६१। लोकस्य सुखमुत्पन्नमात्मदेव प्रजोदयात् । दत्त्वा दानं द्विजाग्रेभ्यो जातकर्म चकार च ६२। गीतवादित्रनिर्घोषो गृहे तस्यातिमङ्गलम् । बभूव हर्षमापन्न आत्मदेवो महामतिः ६३। अथ सा प्राह भर्त्तारं दुग्धं मेस्तनयोर्नहि । पालयिष्ये कथं बालं सद्यः सूतं प्रभोऽधुना ६४। मत्स्वसुश्च प्रसूताया मृतो बालः पुराभवत् । तामानीय गृहे रक्षसार्भकं पोषयिष्यति ६५। इति श्रुत्वा वचस्तस्या धुंधुल्या द्विजसत्तमः । तथैव कृतवान्भ्रांतरात्मदेवो मुदान्वितः ६६। धुंधुकारीति नामास्य कृतं मात्रा यथार्थतः । स्तन्येन पोषमाप्नोति नित्यं मातृष्वसुः सुतः ६७। त्रिमासे निर्गते चाथ सा धेनुः सुषुवेऽर्भकम् । सर्वांगसुंदरं दिव्यं निर्मलं कनकप्रभम् ६८। दृष्ट्वा प्रसन्नस्तं विप्रः संस्कारान्स्वयमादधे । तं दिदृक्षव आयाता जनाः सर्वेऽतिविस्मिताः ६९। आत्मदेवस्य विप्रस्य महाभाग्योदयेन च । धेन्वा बालः प्रसूतश्च देवरूपोऽतिकौतुकम् ७०। न ज्ञातं तद्रहस्यं तु केनापि विधियोगतः । गोकर्णः तं सुतं दृष्ट्वा गोकर्णेत्येवचाभ्यधात् ७१। कियत्कालेन संप्राप्तौ तारुण्यं तावुभावपि । गोकर्णः पंडितो ज्ञानी धुंधुकारी महाखलः ७२। स्नानशौचक्रियाहीनो भक्ष्याभक्षी क्रुधाप्लुतः । चौरः सर्वजनद्वेषी दुष्टचांडालसंगतः ७३। क्रीडतो ह्यर्भकान्धृत्वा बलात्कूपे निपातयेत् । एवं वेश्याप्रसंगेनानयद्द्रव्यं क्षयं पितुः ७४। पिता कृपणवत्तस्य शुचा निःस्वो रुरोद ह । अनपत्यः सुखी नित्यं कुपुत्रो दुःखदायकः ७५। सिद्धेनोक्तं वचः सत्यमनुभूतं मयाधुना । क्व गच्छामि क्व तिष्ठामि को मे दुःखं निवारयेत् ७६। प्राणांस्त्यक्ष्ये जले वह्नौ भृगोर्वापि पते ह्यहम् । इत्येवं चिंतयानं तमधोमुखमुपागतः ७७। गोकर्णो जनकं ज्ञानी बोधयामास तत्वतः । गोकर्ण उवाच- असारस्तात संसार दुःखमोहप्रदो नृणाम् ७८। कः सुत किं धनं कस्य का जाया कः पतिः पितः । मोहेन बद्धो दीनात्मा लोकः क्लिश्यति नान्यथा ७९। न चेंद्रस्य सुखं किंचिन्न सुखं चक्रवर्तिनः । विरक्तस्य सुखं तात मुनेरेकांतशीलिनः ८०। मुंचाज्ञानं प्रजारूपं मोहं नरककारणम् । निर्द्वंद्वो निरभीमानो व्रज त्यक्त्वाखिलं वनम् ८१। ततस्तद्वाक्यमाकर्ण्य गोकर्णं स द्विजोऽब्रवीत् । द्विज उवाच- यत्कर्त्तव्यं वने साधो तन्ममाचक्ष्व विस्तरात् ८२। मोहपाशनिबद्धं हि शठं कृपणमानसम् । संसारगर्ते पतितं मामुद्धर दयानिधे ८३। पितुरित्थं वचः श्रुत्वा गोकर्णो ज्ञानपंडितः । उवाच दीनं निर्विण्णं पितरं हृष्टमानसः ८४। गोकर्ण उवाच- मांसास्थिरक्तनिकरे स्वशरीरकेऽस्मिन्स्वत्वं त्यजाशु ममतां वनिता सुतादौ । पश्यानिशं जगदिदं क्षणभंगनिष्ठं ज्ञानी विरागरसिको भव भक्तिनिष्ठः ८५। धर्मं भजस्व सततं त्यज लोकधर्मान्संसेव्य साधुपुरुषान्जहि कामतृष्णाम् । अन्यस्य दोषगुण चिंतनमाशु मुक्त्वा विष्णोः कथारसमथो नितरां पिब त्वम् ८६। कुमारा उचुः- एवं सुतोक्तविदितानुभवो निरीहस्त्यक्त्वा गृहं स्थिरमतिर्गतषष्टिवर्षः । नित्यं हरिप्रियजनानुगतो महात्मा दुष्प्रापमाप च पदं स हरेर्वनस्थः ८७।

sūta uvāca- atha vaiṣṇavacitteṣu dṛṣṭvā bhaktimalaukikīm | nijalokaṃ parityajya bhuvamabhyagamaddhariḥ 1| vanamālī ghanaśyāmaḥ pītavāsāḥ kirīṭadhṛk | kāṃcīkalāpaparyasto lasanmakarakuṃḍalaḥ 2| tribhaṃgalalitaścāru kaustubhena virājitaḥ | koṭimanmatha lāvaṇyo haricaṃdana carcitaḥ 3| paramānaṃda cinmūrtirmadhuro muralīdharaḥ | āviveśa svabhaktānāṃ hṛdayānyamalāni ca 4| vaikuṃṭhavāsino ye ca vaiṣṇavāḥ śāṃtamānasāḥ | gūḍharūpāḥ samāyātāḥ śravaṇāya hareḥ kathāḥ 5| tadā jayajayetyuccaiḥ śabdo'bhūtkaṃbuśabdayuk | yenāmaṃgalamatyugraṃ kalijaṃ pralayaṃ gatam 6| tatrasthānāṃ janānāṃ ca dṛṣṭvā gehātmavismṛtim | nārado'dhyātmatatvajñaḥ kumārānpratyuvāca ha 7| nārada uvāca- alaukiko'yaṃ mahimā munīśvarāḥ saptāhajanyodya vilokito mayā 8| mūḍhāḥ śaṭhā ye paśupakṣiṇo'pi tepi prayāṃtyeva gatiṃ parākhyāt | ato nṛlokena tu śāstramanyaccittasya śudhyai vihitaṃ pavitram 9| aghaughavidhvaṃsi kṛtārthatāvahaṃ kalau yuge doṣanidhau kumārāḥ | ke kena śudhyaṃti vadaṃtu mahyaṃ saptāhayajñena kathāmayena 10| kṛpālubhirlokahitobhavadbhiḥ prakāśitaṃ ko'pi navīnamārgaḥ | kumārā ūcuḥ| ye mānavāḥ pāpakṛtaḥ suduṣṭāḥ sadā durācāraratāḥ samatsarāḥ 11| krodhāgnidagdhāḥ kuṭilāśca kāminaḥ saptāhayajñena hariṃ vrajaṃti te 12| satyena hīnāḥ pitṛmātṛdūṣakāstṛṣṇākulāścāśramavarṇabāhyāḥ | ye dāṃbhikā jīvavihiṃsakāśca saptāhayajñena hariṃ vrajaṃti te 13| paṃcograpāpāścchalakāriṇaśca krūrāḥ piśācā iva nirdayāśca | brahmasvapuṣṭā vyabhicāriṇaśca saptāhayajñena hariṃ vrajaṃti te 14| kāyena vācā manasāpi pātakaṃ nityaṃ prakurvaṃti śaṭhā haṭhena ye | nīcāḥ kṛtaghnā malinā durāśayāḥ saptāhayajñena hariṃ vrajaṃti te 15| sūta uvāca- athaivaṃ tuṣṭacitte'tha nārade devapūjite | prasannāste kumārāśca punarūcuśca nāradam 16| kumārā ūcuḥ | atra te kīrtayiṣyāma itihāsaṃ purātanam | yasya śravaṇamātreṇa pāpahāniḥ prajāyate 17| [https://sa.wikisource.org/s/xx7 tuṃgabhadrā upari saṃkṣiptaṭippaṇī]tuṃgabhadrā taṭe pūrvaṃ pattane kohalābhidhe | varṇāśramācārayute dhanadhānyasamākule 18| ātmadeva iti khyātastatrāsīddivajasattamaḥ | vedavidyāvidhiprājño nityakarmaparāyaṇaḥ 19| tatpriyā dhuṃdhulī nāma nityaṃ svīyahite ratā | svavākyasthāpanācāpi suṃdarī sukulodbhavā 20| pūrvakarmavipākena prāyaśo bahujalpinī | śūrā ca gṛhakṛtyeṣu krūrā ca kalahapriyā 21| evaṃ nivasatostatra daṃpatyornirapatyayoḥ | vyatikrāṃtaṃ vayaścāpi paṃcāśadvarṣasaṃmitam 22| atha tau duḥkhitau jātau nirapatyau gṛhesthitau | saṃtānotpattaye tābhyāṃ dattaṃ cāpi dhanādikam 23| gobhūhiraṇyavāsāṃsi dattānyapi bahūni ca | na putro nāpi duhitā jāyate pūrvakarmaṇā 24| sa caikadā tu nirviṇṇa ātmadevo dvijottamaḥ | gṛhaṃ tyaktvā gato'raṇyamānapatyena duḥkhitaḥ 25| yatra tatra bhramanbhrāṃto duḥkhākulitamānasaḥ | kṣutkṣāmastṛṭparītaśca daivātprāpto jalāśayam 26| jalaṃ pītvā tatastasmiṃstaḍāge sa dvijottamaḥ | vṛkṣacchāyāṃ samāśritya niṣaṇṇastatra nārada 27| atha tatra tadaivāgātkaścitsiddho bhramanmahīm | jalaṃ pītvā taḍāge tu so'pi tatraiva cāgataḥ 28| taṃ dṛṣṭvā nyāsinaṃ śāṃtamātmadeva udāradhīḥ | satkṛtyotthāya tatpādau jagrāha svaguroriva 29| upaviṣṭau tatastau dvau kṛtapraśnau parasparam | susnigdhamānasau bhūtvā guruśiṣyāvivāśrame 30| atha taṃ sa yatirdṛṣṭvā śvasaṃtaṃ duḥkhitāṃtaram | papraccha karuṇāsiṃdhurātmadevaṃ puraḥ sthitam 31| siddha uvāca-| kā te ciṃtā dvijaśreṣṭha duḥkhāya hṛdi vartate | tāṃ samācakṣva dharmajña paritāpapradāyinīm 32| tacchrutvā vacanaṃ tasya siddhasya sumahātmanaḥ | ātmadeva uvācātha svasya duḥkhasya kāraṇam 33| ātmadeva uvāca-| kiṃ bravīmi mune duḥkhaṃ saṃcitaṃ pūrvakarmaṇā | madīyāḥ pūrvajāstoyaṃ kavoṣṇamupabhuṃjate 34| maddattaṃ naiva gṛhṇaṃti pitaro devatā balim | tena duḥkhena nirviṇṇaḥ prāṇāṃstyaktumihāgataḥ 35| dhigjīvitaṃ prajāhīnaṃ gṛhaṃ caiva dhanaṃ kulam | pālyate yā mayā dhenuḥ sā'pi vaṃdhyātvameti ha 36| yo mayāropito vṛkṣaḥ sopi vaṃdhyatvamāgataḥ | nirbhāgyasyānapatyasya kimato jīvitena me 37| kumārā ūcuḥ| ityuktvā sa rurodoccaistatpuro duḥkhapīḍitaḥ | yadā tadā yateścitte karuṇābhūdgarīyasī 38| lalāṭākṣaramālāṃ ca dṛṣṭvā jñātvā sa yogavān | ātmadevaṃ dvijaṃ prājñaḥ punarūce savistaram 39| siddha uvāca| śṛṇu vipra mayā te'dya prārabdhamavalokitam | saptajanmāvadhi prāptiḥ putrasya na ca dṛśyate 40| muṃcāgrahaṃ prajāhetorbaliṣṭhā karmaṇo gatiḥ | vivekaṃ tu samāsādya sukhī bhava mahāmate 41| evamuktaṃ samākarṇya siddhasya dvijasattamaḥ| prajāśābaddhacittastu siddhaṃ prāhātiduḥkhitaḥ 42| vipra uvāca-| vivekena bhavetkiṃ me putraṃ dehi balādapi | no cettyajāmyahaṃ prāṇāṃstvadagre śokamūrcchitaḥ 43| iti viprāgrahaṃ dṛṣṭvā prābravītsa tapodhanaḥ | saṃtateḥ sagaro duḥkhamavāpāṃgaḥ prajāpatiḥ 44| citraketurgataḥ kaṣṭaṃ vidhilekhavimārjjanāt | atastvamapi dharmajña yadi putraṃ labherapi 45| sutena na sukhībhūyāḥ daivaṃ hi balavattaram | ityuktvā dvijavaryāya sa siddhaḥ sādhusaṃmataḥ 46| dadāvekaṃ phalaṃ tasmai prāgraheṇa sutārthine | idaṃ phalaṃ mayā tubhyaṃ dattaṃ putrāptaye dvija 47| bhāryāyai dehi putraste bhaviṣyati na saṃśayaḥ | satyaṃ śaucaṃ dayā dānamekabhaktaṃ tu bhojanam 48| varṣāvadhi striyā kāryaṃ tena śuddho bhavetsutaḥ | evamuktvā yayau yogī vipraḥ svagṛhamāgataḥ 49| dattvā patnyai phalaṃ tattu siddhoktamavadacca ha | atha sā dhuṃdhulī krūrā svavākyasthāpanotsukā 6.196.50| svasakhyai prāha tatsarvaṃ patyoktaṃ siddhabhāṣitam | yadyahaṃ bhakṣaye cedaṃ phalaṃ siddhena cārpitam 51| garbho mama bhavettarhi kathaṃ cāhaṃ sahāmyaham | svalpaṃ bhakṣyamaśaktiśca gamane gṛhakarmaṇi 52| tiryakcedāgato garbho tadā me maraṇaṃ bhavet | prasūtau dāruṇaṃ duḥkhaṃ sukumārī kathaṃ sahe | maṃdayāṃ mayi sarvasvaṃ nanāṃdā saṃharetsadā 53| ciṃtā me samanuprāptā kiṃ karomi śucismite | sā tadvacanamākarṇya snehabhaṃgabhayāddivaja 54| evameveti tāṃ prāha prītyā prahasitānanā | evaṃ kutarkayogena tatphalaṃ naiva bhakṣitam 55| patyā pṛṣṭe phalaṃ bhuktaṃ bhuktaṃ ceti tayeritam | ekadā bhaginī tasyāḥ svecchayā tadgṛhaṃ gatā 56| tadagre kathitaṃ sarvaṃ ciṃteyaṃ mahatī hi me | kiṃ karomi sagarbho'haṃ tvaṃ prabrūhi yathātatham 57| sābravīnmama garbhosti tubhyaṃ dāsye prasūtitaḥ | tāvatkālaṃ sagarbheva guptā tiṣṭha gṛhe sukham 58| taṃ bālaṃ poṣayiṣyāmi tvadgṛhe caiva nityadā | phalaṃ dhenoḥ prayacchādya parīkṣārthaṃ śubhānane 59| ityuktvā sā yayau gehamātmano hṛṣṭamānasā | dhuṃdhulyāpi yathoddiṣṭaṃ tadbhaginyā tathā kṛtam 60| atha prasūya sā bālaṃ dhuṃdhulyai cārpayaddrutam | tayā ca kathitaṃ bhartre prasūtaḥ sukhamarbhakaḥ61| lokasya sukhamutpannamātmadeva prajodayāt | dattvā dānaṃ dvijāgrebhyo jātakarma cakāra ca 62| gītavāditranirghoṣo gṛhe tasyātimaṅgalam | babhūva harṣamāpanna ātmadevo mahāmatiḥ 63| atha sā prāha bharttāraṃ dugdhaṃ mestanayornahi | pālayiṣye kathaṃ bālaṃ sadyaḥ sūtaṃ prabho'dhunā 64| matsvasuśca prasūtāyā mṛto bālaḥ purābhavat | tāmānīya gṛhe rakṣasārbhakaṃ poṣayiṣyati 65| iti śrutvā vacastasyā dhuṃdhulyā dvijasattamaḥ | tathaiva kṛtavānbhrāṃtarātmadevo mudānvitaḥ 66| dhuṃdhukārīti nāmāsya kṛtaṃ mātrā yathārthataḥ | stanyena poṣamāpnoti nityaṃ mātṛṣvasuḥ sutaḥ 67| trimāse nirgate cātha sā dhenuḥ suṣuve'rbhakam | sarvāṃgasuṃdaraṃ divyaṃ nirmalaṃ kanakaprabham 68| dṛṣṭvā prasannastaṃ vipraḥ saṃskārānsvayamādadhe | taṃ didṛkṣava āyātā janāḥ sarve'tivismitāḥ 69| ātmadevasya viprasya mahābhāgyodayena ca | dhenvā bālaḥ prasūtaśca devarūpo'tikautukam 70| na jñātaṃ tadrahasyaṃ tu kenāpi vidhiyogataḥ | gokarṇaḥ taṃ sutaṃ dṛṣṭvā gokarṇetyevacābhyadhāt 71| kiyatkālena saṃprāptau tāruṇyaṃ tāvubhāvapi | gokarṇaḥ paṃḍito jñānī dhuṃdhukārī mahākhalaḥ 72| snānaśaucakriyāhīno bhakṣyābhakṣī krudhāplutaḥ | cauraḥ sarvajanadveṣī duṣṭacāṃḍālasaṃgataḥ 73| krīḍato hyarbhakāndhṛtvā balātkūpe nipātayet | evaṃ veśyāprasaṃgenānayaddravyaṃ kṣayaṃ pituḥ 74| pitā kṛpaṇavattasya śucā niḥsvo ruroda ha | anapatyaḥ sukhī nityaṃ kuputro duḥkhadāyakaḥ 75| siddhenoktaṃ vacaḥ satyamanubhūtaṃ mayādhunā | kva gacchāmi kva tiṣṭhāmi ko me duḥkhaṃ nivārayet 76| prāṇāṃstyakṣye jale vahnau bhṛgorvāpi pate hyaham | ityevaṃ ciṃtayānaṃ tamadhomukhamupāgataḥ 77| gokarṇo janakaṃ jñānī bodhayāmāsa tatvataḥ | gokarṇa uvāca- asārastāta saṃsāra duḥkhamohaprado nṛṇām 78| kaḥ suta kiṃ dhanaṃ kasya kā jāyā kaḥ patiḥ pitaḥ | mohena baddho dīnātmā lokaḥ kliśyati nānyathā 79| na ceṃdrasya sukhaṃ kiṃcinna sukhaṃ cakravartinaḥ | viraktasya sukhaṃ tāta munerekāṃtaśīlinaḥ 80| muṃcājñānaṃ prajārūpaṃ mohaṃ narakakāraṇam | nirdvaṃdvo nirabhīmāno vraja tyaktvākhilaṃ vanam 81| tatastadvākyamākarṇya gokarṇaṃ sa dvijo'bravīt | dvija uvāca- yatkarttavyaṃ vane sādho tanmamācakṣva vistarāt 82| mohapāśanibaddhaṃ hi śaṭhaṃ kṛpaṇamānasam | saṃsāragarte patitaṃ māmuddhara dayānidhe 83| pituritthaṃ vacaḥ śrutvā gokarṇo jñānapaṃḍitaḥ | uvāca dīnaṃ nirviṇṇaṃ pitaraṃ hṛṣṭamānasaḥ 84| gokarṇa uvāca- māṃsāsthiraktanikare svaśarīrake'sminsvatvaṃ tyajāśu mamatāṃ vanitā sutādau | paśyāniśaṃ jagadidaṃ kṣaṇabhaṃganiṣṭhaṃ jñānī virāgarasiko bhava bhaktiniṣṭhaḥ 85| dharmaṃ bhajasva satataṃ tyaja lokadharmānsaṃsevya sādhupuruṣānjahi kāmatṛṣṇām | anyasya doṣaguṇa ciṃtanamāśu muktvā viṣṇoḥ kathārasamatho nitarāṃ piba tvam 86| kumārā ucuḥ- evaṃ sutoktaviditānubhavo nirīhastyaktvā gṛhaṃ sthiramatirgataṣaṣṭivarṣaḥ | nityaṃ haripriyajanānugato mahātmā duṣprāpamāpa ca padaṃ sa harervanasthaḥ 87|

English translation

Sūta said :

1-7. Seeing extra-ordinary devotion in the minds of Viṣṇu ’s devotees, Viṣṇu left his world, and went to the earth. He was having a garland of wood flowers; was dark like a cloud; had put on yellow garments; was wearing a crown; his group of girdles was dishevelled; his ear-rings in the shape of crocodiles were shining. He was charming due to three folds; was adorned with the beautiful Kaustubha ; he was handsome like a crore of Cupids; he was besmeared with (the yellow sandal called) haricandana . He was the image of great joy and consciousness; he was sweet; and had held a flute . He entered the pure hearts of his devotees. Those followers of Viṣṇu, who lived in Vaikuṇṭha and were of tranquil minds, and of concealed forms, came to listen to Viṣṇu’s tale. Then there was a shout of victory mixed with the sound of conches, due to which (everything) inauspicious, very fierce due to Kali , perished. Seeing that the people there had forgotten their houses and themselves, Nārada knowing the truth about the Supreme Soul said to the Kumāras :

Nārada said :

8-11a. O best sages, this greatness due to the seven days’ (reading of or listening to the Bhāgavata ) which I saw is uncommon. Even the fools, the wicked, so also the beasts and birds do reach the position known to be the highest. No other holy text so pure is laid down for the purification of the heart in the world of men. O Kumāras, in the Kali age, the abode of blemishes, it destroys the stream of sins, and brings about blessedness. (Please) tell me who are not purified by the devotional act (of reading of or listening to the Bhāgavata) for seven days, full of the stories (from it). You, the kind ones, have shown a new path for the good of the people.

Kumāras said :

11b-15. Those men who are sinners, very wicked, engaged in doing bad acts, are jealous, burnt by fire in the form of anger, crooked, passionate, go to Viṣṇu by means of the devotional act for seven days. Those who are without truth (i.e. are not truthful), who censure their father and mother, who are full of thirst (i.e. desire), who are out (of the fold) of the (four) stages of human life and castes, who are hypocrites, who are hurtful, go to Viṣṇu by means of the devotional act (of reading or listening to the Bhāgavata) for seven days. Those, who have committed the five terrible sins, who are deceitful, cruel, who are pityless like goblins, who have fed themselves with others’ wealth, who are adulterous, go to Viṣṇu by means of the devotional act extending over seven days. Those wicked ones who violently always commit sins with their body, words or mind, who are mean, ungrateful, impure, wicked-hearted, go to Viṣṇu by means of the devotional act extending over seven days.

Sūta said :

16. Then, when Nārada, honoured by gods, was thus pleased in heart, the Kumāras who were pleased, again said to Nārada:

Kumāras said :

17-31. About this I shall tell you an old historical account, by merely hearing which, destruction of sins takes place. Formerly in the city called Kohala , full of the practices (proper) for the castes and the stages of human life, and of wealth and grains, (situated) on the bank of Tuṅgabhadrā , there was the best brāhmaṇa known as Ātmadeva , who was proficient in Vedic learning and rites, and engaged in daily duties. His dear wife was Dhundhulī by name. She was always engaged in her own welfare. She regulated (everything) with her words; she was beautiful, and was born in good family. Generally she talked much as a result of her former acts. She was valiant in domestic duties, cruel, and was quarrelsome. When the couple, having no child, was staying there, they crossed the age of the measure of fifty years. They, being childless, lived unhappily in their house. For the birth of a child they gave wealth etc. (to brāhmaṇas ). So also they gave many cows, (pieces of) land, (coins of) gold and garments. (But) due to (the effect of) their former deeds, neither a son nor a daughter was born (to them). And once that best brāhmaṇa Ātmadeva, dejected and unhappy due to not having a child, left his house and went to a forest. With his mind overcome by grief, he, emaciated by hunger, and encompassed by thirst, wandering here and there, luckily reached a lake. That best brāhmaṇa, having drunk water in (i.e. from) that lake, sat after resorting to the shade of a tree, O Nārada. By chance, just then, a siddha , roaming over the earth, came (there); he too, drinking the water in (i.e. from) the lake, came there only. Having seen that tranquil anchorite, the noble-minded Ātmadeva honoured him and touched his feet as of his own preceptor. The two who were seated (there), being of very affectionate minds, asked questions to each other like a preceptor and his disciple in a hermitage. That anchorite, the ocean of pity, seeing him of an afflicted heart and sighing, asked that Ātmadeva, seated before him:

The siddha said :

32-33. O best brāhmaṇa, what great worry is there in your heart causing grief? O you who know religious practices, tell me that, tormenting you.

Hearing those words of that very noble siddha, Ātmadeva then told him the cause of his grief.

Ātmadeva said :

34-37. O sage, what should I tell you about the grief accumulated due to former deeds? My ancestors are drinking tepid water. My ancestors, so also deities, are not at all accepting the offerings made by me. Dejected due to that grief, I have come here to cast my life. Fie upon my life, my house without progeny, my wealth and family! Even the cow protected by me becomes barren. Even the tree planted by me becomes barren. What is the use of the life of me who am luckless and childless?

Kumāras said :

38-39. Speaking like this when he, oppressed by grief, wept loudly before him, great compassion arose in the heart of the sage. The wise one seeing the line of letters on his forehead and understanding it, spoke again in detail to the brāhmaṇa Ātmadeva:

The siddha said :

40-42. O brāhmaṇa, listen. Today I have read your fate. Your having a son is not seen till the seventh existence. Give up your persistence for a child. The course of fate is most powerful. Taking to right knowledge, be happy, O very intelligent one.

Hearing these words of the siddha, the best brāhmaṇa, with his heart fixed on having a child, and being very unhappy spoke to the siddha:

The brāhmaṇa said :

43-50. What would happen with right knowledge? Give me a son even by force. Otherwise, I, filled with grief, will cast my life before you.

Seeing this persistence of the brāhmaṇa, the ascetic said: “ Sagara , king of Aṅga , obtained misery. Citraketu became miserable due to wiping out the writing of fate. Therefore, O you who know religious practices, you will not be happy with a son, for fate is very powerful.” Saying so, that siddha, honoured by the good, gave a fruit to the best brāhmaṇa, who persisted for a son. “O brāhmaṇa, I have given this fruit to you for obtaining a son. Give it to your wife. By that a son will undoubtedly be born to you. The wife should, for a year, resort to truthfulness, purity, kindness, charity, eating once a day only. The son would be pure due to that.” Speaking like this the meditating saint left, (and) the brāhmaṇa came home. Having given the fruit to his wife, he told her what the siddha had said. Then that cruel Dhundhulī was always eager to have her say.

51-59. She told her friend all that the siddha had said: “If I would eat the fruit given by the siddha, then I would be pregnant. How shall I be able to bear it? I shall have little food, and will not have strength to move or for domestic work. If the foetus would be slanting, then it would be my death. How can I, so delicate, bear the pangs of delivery? When I shall be dull my sister-in-law would take away all my possessions. I am worried. O you of bright smile, what do (i.e. should) I do?” She, O brāhmaṇa, for fear of breaking the friendship, with her face smiling affectionately said: “It is just so.” Due to this wrong reasoning she did not eat the fruit at all. When her husband asked her: “Have you eaten the fruit?”, she told him, “I have eaten it.” Once her sister came to her house of her own accord. She told all that to her (saying): “This is my great anxiety. By being pregnant what shall I do? Tell me what is proper.” She said: “I am carrying. After delivery I shall give my foetus (i.e. child) to you. Till that time live happily in your house, as if you are pregnant, concealing (the fact). I shall always nourish the child in your house only. O you of an auspicious face, today give the fruit to the cow to test (the siddha’s words).”

60-69. Speaking like this, she went home with a pleased mind. Dhundhulī also did as her sister had told her. She, after having delivered a child, quickly gave it to Dhundhulī. She too told her husband: “The son is comfortably born.” Due to a child born to Ātmadeva, people became happy. He gave gifts to best brāhmaṇas, and performed the ceremony at the birth of the child. In his house there was the auspicious sound of songs and musical instruments. Ātmadeva, the very intelligent one, was joyful. Then she said to her husband: “There is no milk in my breasts. How shall I now nourish the child born recently, O lord? My sister also has delivered; but soon her child died. Bring her and keep her in (our) house. She will nourish the child.” Hearing the words of that Dhundhulī, the confused Ātmadeva, the best brāhmaṇa, full of joy, did just like that. The mother significantly named him Dhundhukārī. The boy obtained nourishment from the milk of his mother’s sister. After three months had passed, the cow gave birth to a child. He was handsome in all limbs, was divine, spotless and had lustre like gold. Having seen him, the brāhmaṇa was pleased, and himself performed the sacraments. All people that had come with a desire to see him were very much amazed.

70-78a. (They said:) “Due to the rise of great good luck of the brāhmaṇa Ātmadeva a boy, of a divine form, is born of the cow. It is a great wonder.” Due to destiny nobody knew the secret. Seeing the boy to have ears like those of a cow, he called him Gokarṇa only. After some time both of them attained youth. Gokarṇa was learned and wise. Dhundhukārin was very wicked. He was without a bath or purity or rites, ate prohibited food, and was full of anger. He was a thief, hated all people, and kept the company of wicked cāṇḍālas . He forcibly seized the children that were playing and threw them into a well. In the same way, being addicted to prostitutes, he diminished (i.e. squandered) his father’s money. Like a helpless person, his poor father wept. “A childless person is happy. A bad son causes grief. Now I have experienced that the siddha’s words are true. Where should I go? Where should I stay? Who would remove my misery? I shall cast my life in water or fire; or I would fall from a precipice.” To him, his father who was thinking like this and whose face was hung down, the wise Gokarṇa came and properly advised him.

Gokarṇa said :

78b-84. O father, the mundane existence is worthless; it causes misery and delusion to men. O father, who is a son? What is wealth? Who is whose wife? Who is the husband? The helpless world, tied by delusion, suffers, and not due to any other cause. Indra does not have any happiness; a sovereign emperor has no happiness. O father, only a detached sage, given to seclusion, has happiness. Give up your ignorance, the delusion of the form of progeny, the cause of hell. Being free from the couples (of opposite qualities) and from pride, and giving up everything, go to a forest.

Hearing these words of him, the brāhmaṇa said to Gokarṇa:

The brāhmaṇa said :

O good one, tell me in detail what should be done in the forest. O you treasure of pity, emancipate me who am tied down by the chains of delusion, who am wicked and of a mean mind, and who am fallen in the ditch of the worldly existence.

Hearing these words of his father Gokarṇa, learned due to knowledge and with his mind pleased, spoke to his helpless, dejected father:

Gokarṇa said :

85-86. Quickly give up the feeling of mineness for this (your) body which is a collection of flesh and bones, and for (your) wife, sons etc. Note that this world is momentary. Be a wise man, taking interest in detachment, and be firm in devotion. Always resort to religious practices. Give up the practices of (common) people. Serve good men. Give up desire for pleasures. Quickly give up thinking about the faults and virtues of others, and drink deep the juice of the stories of Viṣṇu.

Kumāras said :

87. Having thus known the experience told by his son, he who was of a firm mind and free from desire, and who had crossed sixty years, abandoned his house; and the magnanimous one, always followed by people dear to Viṣṇu, and living in a forest, obtained Viṣṇu’s position.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24844, revision 333783 (2022-03-16T12:13:36Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365780.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.