Uttara-khaṇḍa · Chapter 201
Sourceनारद उचाव- अथावरुह्य तौ वृक्षात्पितृपुत्रौ सुविस्मितौ । दृष्ट्वा हरिपदप्राप्तिमभूतां पापिनोरपि १। शिवशर्माथ विप्रेंद्रः श्रुत्वा तीर्थस्तुतिं तदा । गणोक्तां विष्णुशर्माणमुवाच सुतमात्मनः २। शिवशर्मोवाच- यत्पदं न सुलभं द्विजन्मनां साधितेन तपसापि लीलया । प्रापतुः शबरदंष्ट्रिणौ च तत्तीर्थराजमहिमा विलोक्य ताम् ३। जन्मनः प्रभृति तावदामृतेः पापिनावपि च यत्प्रभावतः । जग्मतुः सुत हरेः सरूपतामस्य तीर्थवृषभस्य का स्तुतिः ४। शुद्धसत्वमपि रूपमैश्वरं क्वाम्बुजन्मजनिदेवदुर्ल्लभम् । तामसौ क्व मृगनाथभिल्लकौ किं तु तीर्थमिदमद्भुतक्रियम् ५। तात भो पतति वेधसः पदात्जंतुरंतमधिगम्य कर्मणाम् । अत्र देवगुरुनिर्मिते मृतिं प्राप्य माधवपदान्न विच्युतिः ६। नारद उवाच- एवं प्रत्यक्षमालोक्य माहात्म्यं स द्विजोत्तमः । तीर्थस्यास्य गुरो राजन्स्नातुं तत्र प्रचक्रमे ७। मुख दंत पदानां सः कृत्वा शुद्धिं च चेतसः । पंचकच्छः शिखाबंधोपग्रही माधवं स्मरन् ८। अश्वक्रांतेति श्लोकेन पाठेन तटमृत्तिकाम् । स्पृशंस्तयैव विदधत्तिलकं जलमाविशत् ९। तत्र प्रवाहाभिमुखो निमज्जन्पुनरुत्थितः । पुनर्मग्नो हरिं स्मृत्वा गंगां च जनपावनीम् १०। अयोध्याद्यापुरीः सप्त पुनरुत्थाय संस्मरन् । पुनर्ममज्ज सलिले गोविंदार्पितमानसः ११। कृत्वा यथाविधिस्नानं धौतवस्त्रे च पर्यधात् । बहिरागत्य तिलकं चक्रे च द्विजसत्तमः १२। करपादशिखासूत्रैर्दर्भांश्च विदधद्वशी । संध्यां चकार विधिवत्तर्पणं त्रिविधं तथा १३। सूर्याय कुसुमैर्दत्त्वा स जलैरर्घमादृतः । शिरोबद्धांजलिपुटो नमश्चक्रे द्विजोत्तमः १४। आवाहनादि नैवेद्यपर्यंतमथ विप्रराट् । जगत्पूज्यपदाब्जस्य विष्णोः पूजामचीकरत् १५। कृतक्रियः सूपविष्टः तादृशं सुतमात्मनः । जगाद संस्मरन्पूर्वजन्मकर्मणि कृत्स्नशः १६। शिवशर्मोवाच- विष्णुशर्मन्न ते मिथ्या वाक्यं तात यतः स्मृतिः । अत्र स्नानेन मे जाता पूर्वेषां जन्मकर्मणाम् १७। आकर्णय माहाभाग कथयामि तवाग्रतः । पुराहमन्वये जातो विशां धनिकधर्मिणाम् १८। पिता मे शरभो नाम्ना कान्यकुब्जे पुरेऽवसन् । वाणिज्येनार्जयन्वित्तं भूरिधर्मधनाश्रितः १९। व्यतीतस्तु महान्कालस्तस्य नाभवदात्मजः । जरागृहीतदेहस्य तच्चिंतातुरचेतसः २०। अचिंतयदहोरात्रमिति वैश्यवरस्तदा । विना सुतेन मे व्यर्थं धनं भूर्यपि संचितम् २१। ऋते सुतमृणीलोके पितॄणां धनवानपि । सजलोऽपि विना वर्षं चातकानां यथा घनः २२। पुमान्जयति संतत्या विश्वं धर्मधुरीणया । शक्त्या त्रिविधया राजा विपक्षमिव दुर्जयम् २३। प्रीणाति संततिः शुद्धा सुमनः पितृमानवान् । मित्रप्रत्यर्थ्यु यदासीनान्सूनृता वाग्यथेरिता २४। उदयस्थेन पुत्रेण वर्द्धते स्वयशः पितुः । निर्मलं द्विजराजेन नीरं तीरनिधेरिव २५। तस्माद्यतेत्सुतोत्पत्यै शरीरेण धनेन वा । तमृते हि द्वयं व्यर्थं जनानां तडिदायुषाम् २६। एवं चिंतयतस्तस्य गृहे मुनिवरस्तदा । देवलोऽतीद्रियज्ञानो वरं दातुं समाययौ २७। आगतं तं समालोक्य प्रत्युत्थायासनात्पिता । दत्त्वार्घमथ पाद्यं च ववंदे शिरसा मुनिम् २८। उपवेश्यासने दत्ते स्वहस्तेन पिता मम । पप्रच्छ च मुनिश्रेष्ठं देवलं देवदर्शनम् २९। स्वागतं तु मुनिश्रेष्ठ शमस्ति भवतां कुले । तपः स्वाध्यायनियमा निष्प्रत्यूहा भवंति च ३०। काले चातिथयः कच्चिदायांति भवदाश्रमे । कच्चिदाश्रमवृक्षा वः फलंति मनसेप्सितम् ३१। व्याघ्रादयो न कुर्वंति कच्चिद्वैरं मृगादिभिः । त्वदीयाश्रममभ्येत्य भ्रातरो भ्रातृभिर्यथा ३२। तवाटनं भुवि मुदे गृहिणामन्यथा कथम् । तेषां गृहाधिमग्नानां दर्शनं क्व भवादृशः ३३। हरिपादरजोबुद्धेः कामं कामो न कुत्रचित् । मुने तव तथाप्याशु हेतुमागमने वद ३४। शिवशर्मोवाच- इत्युक्तस्तेन स मुनिर्देवलो देवपूजितः । अब्रवीत्तन्मनोभावं ज्ञातुकामो विशांपतिम् ३५। देवल उवाच- वैश्यवर्य त्वया भूरि धनं धर्मेण संचितम् । करोषि येन धर्मज्ञ नित्यनैमित्तिकी क्रियाः ३६। आदरं राजसदसि धनेन लभते नरः । सुभटः शत्रुसंग्रामे विक्रमेण यथा जयम् ३७। गृहस्थस्तु धनं प्राप्य परां पुष्टिं व्रजत्यलम् । शरत्परिणतं सस्यमनड्वानिव विश्पते ३८। धनिनां न विमुंचंति बंधवोऽन्ये च ये जनाः । मधुमत्सुमनो युक्तं पादपं मधुपा इव ३९। धनाभावेन गृहिणां कृशत्वमुपजायते । सर्वतो ग्रीष्मसमये नभसां सरसामिव ४०। तद्धनं वर्त्तते भूरि गृहे तव विशांपते । कुतः कृशत्वमंगानां गोप्यं चेन्न वदाद्य मे ४१। वैश्य उवाच- हितोपदेशविरता भवंतः पितरो यथा । गोपनीयं भवद्भ्यः किं मादृशैः पुत्रतां गतैः ४२। त्वत्प्रसादान्मुनिश्रेष्ठ सर्वतोऽस्ति शिवं मम । वार्द्धकेपि सुताभावो दुःखमेकमिदं मम ४३। तस्मात्कृशत्वमंगानां विद्धि मे मुनिपुंगव । बिभेम्यहं पितृऋणाद्यतोऽधः पतनं नृणाम् ४४। तमुपायं कुरु मुने येन स्यां सुतवानहम् । किंचित्कर्तुमशक्यं न भूतलेऽत्र भवादृशैः ४५। शिवशर्मोवाच- इत्याकर्ण्य वचस्तस्य वैश्यवर्यस्य देवलः । मनः क्षणं स्थिरं कृत्वा दध्यौ मीलितलोचनः ४६। संततेर्मत्पितुर्दृष्ट्वा प्रतिबंधस्य कारणम् । देवलोतींद्रियज्ञानी बभाषे कारयन्स्मृतिम् ४७। देवल उवाच- एकदा तु पुरा वैश्य तवेयं धर्मचारिणी । यं चकार स्वचित्ते तं कथयामि मनोरथम् ४८। गुर्विणी यद्यहं गौरि भवेऽहं शंभुवल्लभे । तदा त्वां तोषयिष्यामि षड्रसान्वितभोजनैः ४९। धूपदीपकमालाभिस्तांबूलैर्नृत्यबाधकैः । तंत्रीमुखोद्गतैर्गीतैर्नानाविधविलेपनैः ५०। एवं प्रतिश्रुत्य पुरः सखीनां दयिता तव । प्रतीक्षमाणा तं कालं तस्थौ तद्भक्तिसंयुता ५१। तस्मिन्नेवाभवद्गर्भो मासेऽस्या योषितस्तव । ऊचुरेनां ततः सख्यः सर्वाः सस्नेहचेतसः ५२। यस्त्वया वांछितो गर्भो गौर्या संप्रतिपादितः । अतः प्रतिश्रुतं देव्याः पूजनं सुभगे कुरु ५३। नोचेद्विकाराद्भवति विघ्नं तु तदनुष्ठितात् । तोषिता रोषिताश्चात्र देव्यो हि वरशापदाः ५४। सखीभिरिति ते भार्या कथितेयं मुदान्विता । त्वामुवाच महाभागा विनयेन पतिव्रता ५५। नाथ पूजयितुं गौरीं वांछाम्यखिलकामदाम् । यत्प्रसादादहं याता वांछितार्थवती प्रभो ५६। वैश्यवर्य त्वमेवैतच्छ्रुत्वास्या वचनं शुभम् । अमन्यत गर्भवतीमेनां निजगृहेश्वरीम् ५७। परमोत्सवया मोदमानः सद्यो भवानपि । भृत्यानाज्ञापयामास पूजावस्तूपपादने ५८। तैरानाय्य समस्तानि वस्तूनि भवता ततः । अस्यै दत्तानि मध्वन्न द्राक्षा गंधादिकान्यपि ५९। ततो निजसखीः सर्वा आहूयेदमिदं जगौ । सख्यः समस्ताः सामग्री समानीतांबिकार्चने ६०। नीत्वा पूजोपकरणं यूयं यातांबिकालयम् । संतोषयत तां देवीं पूजया विधिदृष्टया ६१। गुर्विणीति कुलेऽस्माकं न निर्याति गृहाद्बहिः । अतोऽहं नागमिष्यामि यूयं यात तदर्चने ६२। इत्याज्ञप्तास्तु ताः सख्यो नीत्वोपकरणं ययुः । अंबिकालयमुन्मत्तभ्रमद्भ्रमरकेतनम् ६३। कोकिलाकुलसंकेलि सहकारकुलाकुलम् । हंससारसचक्राह्वमंडितं स्वच्छसारसम् ६४। महादेवगुणालापि शुकसारिसमावृतम् । हारपूरालतासेके तत्परो मा सखीधरम् ६५। उमापतेरुमापादन्यासपूतमहीतलम् । स्फटिकोपलसंबद्ध जलाधारसुरद्रुमम् ६६। पार्वतीपतिसंनाट्य गायद्गंधर्वनादितम् । मन्दानिलमनाग्धूत चूतचंपककोरकम् ६७। नृत्यन्मयूरनिर्ह्राद प्रतिनादिलतागृहम् । तल्लीलाचलविद्योतमानं रत्नलसत्प्रभम् ६८। तत्र गत्वा गिरिसुतां प्रणेमुस्ताः सभर्तृकाः । प्रदक्षिणीकृत्य ततो भक्त्या तां च बभाषिरे ६९। जगदंबे नमतुभ्यं शन्नो देहि शिवप्रिये । त्वत्पूजार्थे समानीतो बलिरेष प्रगृह्यताम् ७०। वैश्यस्तु शरभो नाम्ना तस्यास्ति ललितांगना । तयाभिलषितो गर्भस्तत्प्राप्तौ तव पूजनम् ७१। त्वत्प्रसादादभूत्तस्याः स गर्भः शंभुवल्लभे । त्वत्पूजनाय प्रहितो बलिरस्माभिरेषकः ७२। तस्याः कुले गर्भवती न निरेति बहिर्गृहात् । अतः सा नागता देवि प्रसीदैन गृहाण वै ७३। इत्युक्त्वा तां तदा वैश्य त्वत्स्त्रीसख्यस्तु तं बलिम् । समर्पयित्वा विधिवदानर्चुश्चंदनादिभिः ७४। प्रतिवाक्यमलब्ध्वा ता गौर्या प्रत्याययुर्गृहम् । निजसख्यै समाचख्युर्विषण्णां तां शिवप्रियाम् ७५। तासामाकर्ण्य वचनमिति वैश्य तवाबला । उन्मनाश्चिंतयामास कुतो गौरीनपि प्रिये ७६। सा जानाति यथा भक्तिस्तत्पूजाया कृता मया । तादृशीनां किमज्ञातं बाह्यं चाभ्यंतरं नृणाम् ७७। न गताहं यतस्तत्र तज्जानात्यपि कारणम् । मया दत्तेन बलिना कुतः सा न तुतोष वै ७८। नाहमन्यत्प्रजानामि तदतोषे हि कारणम् । ऋते मदगतेस्तत्र नूनं रम्ये तदालये ७९। यदतीतं न तच्छक्यमन्यथाकर्तुमद्य वै । गर्भान्मुक्ता गमिष्यामि तत्पूजायै तदालये ८०। नमस्तस्यै महादेव भार्यायै सा करोतु शम् । इत्युक्त्वा दधती गर्भं तस्थौ वैश्य तवांगना ८१। शिवशर्मोवाच- विष्णुशर्मन्निदं पूर्ववृत्तमाज्ञाय मत्पिता । पप्रच्छ मुनिशार्दूलं देवलं ज्ञानवत्तरम् ८२। वैश्य उवाच- मुने यथा प्रतिश्रुता पूजा ते स्नुषया तया । तथैवाकारि पार्वत्या विषादे कारणं वद ८३। यतोऽसौ न गता तत्र तज्जानाति शिवास्वतः । सखीभ्यश्चोक्तमस्यास्तद्विषण्णा सा कुतोभवत् ८४। देवल उवाच-। वैश्यवर्य शृणुष्वेदं कारणं कथयामि ते । यतस्तस्या विषादोऽभूत्पार्वत्या गर्भनाशकः ८५। निवृत्तासु सखीष्वस्याः संपूज्य स्कंदमातरम् । विजया पार्वतीं प्राह कौतूहलसमन्विता ८६। विजयोवाच- गिरिजे श्रद्धया तुभ्यं दत्तोमूभिरयं बलि । मानुषीभिः कुतः प्रीता नाभवस्त्वं वरानने ८७। धूपदीपकनैवेद्यैः पूजिता तोषहेतवे । प्रत्युताकारणं देवि त्वं विषादं कुतो गता ८८। देवल उवाच- इत्याकर्ण्य वचः सख्या देवी देववरार्चिता । अब्रवीद्विजयां वैश्य विषादे कारणं सखीम् ८९। पार्वत्युवाच- विजये सखि जानामि वैश्यभार्या गृहाद्बहिः । निर्गंतुमक्षमां गर्भधारणास्वविवेकतः ९०। समागतास्तु तत्सख्यो मत्पूजायै तदीरिताः । मादृशो न च गृह्णंति परहस्तकृतं बलिम् ९१। तत्पतिश्चेत्समायास्यदभविष्यत्तदा शिवम् । तस्यास्तु मदवज्ञातो गर्भपातो भविष्यति ९२। यद्व्रतं पूजनं यच्च कर्तुं न क्षमतेंगना । तत्कारयति नाथेन न भंगः स्यात्तयोःसखि ९३। अथवा विप्रमुख्येन पृष्ट्वा पतिमनन्यधीः । यतः स्वयमनागत्य तत्कृतं मे तयार्चनम् ९४। न कारितं च भर्त्रातो भविता दोहदोऽफलः । यद्युभौ तौ समागत्य दंपती श्रद्धया पुनः ९५। मां पूजयिष्यतः पुत्रो भविष्यति तदा तयोः । देवल उवाच- सशापो न त्वया वैश्य न चैव तव भार्यया ९६। श्रुतः सखीभिरस्या नो प्रसादश्च तयार्पितः । तयोरज्ञानतो वैश्य युवयोर्नाभवत्सुतः ९७। अजानतो प्रतिविधिं परत्रात्र सुखप्रदम् । एतत्ते कथितं वैश्य संतानाभावकारणम् ९८। वसिष्ठेन यथापूर्वं दिलीपस्य महीपतेः । तच्छ्रुत्वा स यथा राजा नंदिनीं समतोषयत् ९९। सस्त्रीकस्त्वं तथा वैश्य गौरिं तोषय कामदाम् । सा यथाराधिता राज्ञे दिलीपाय ददौ सुतम् १००। आराधय तथा गौरीं त्वं सा तुभ्यं च दास्यति । वैश्य उवाच- दिलीप इति भूपः कः का च सा नंदिनी मुने १०१। यामाराध्यसुतंलेभेसभूयोभूपसत्तमः । महेशादिसुरान्मुक्त्वा त्रिवर्णफलदायिनः १०२। आराधिता कुतः सैव सुतार्थं तेन भूभुजा । एतत्सर्वं समाख्याहि मुने यत्पृष्टवानहम् । श्रुत्वा ततो गिरिसुतां सेविष्ये सह भार्यया १०३। शिवशर्मोवाच- गदितमिति निशम्य विष्णुशर्मन्विनययुतेन विशा मदीय पित्रा । मुनिरिति गदितुं दिलीपवृत्तं जगति पवित्रतरं विचक्रमे सः १०४। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे कालिंदी। माहात्म्ये एकाधिकद्विशततमोऽध्यायः २०१।
nārada ucāva- athāvaruhya tau vṛkṣātpitṛputrau suvismitau | dṛṣṭvā haripadaprāptimabhūtāṃ pāpinorapi 1| śivaśarmātha vipreṃdraḥ śrutvā tīrthastutiṃ tadā | gaṇoktāṃ viṣṇuśarmāṇamuvāca sutamātmanaḥ 2| śivaśarmovāca- yatpadaṃ na sulabhaṃ dvijanmanāṃ sādhitena tapasāpi līlayā | prāpatuḥ śabaradaṃṣṭriṇau ca tattīrtharājamahimā vilokya tām 3| janmanaḥ prabhṛti tāvadāmṛteḥ pāpināvapi ca yatprabhāvataḥ | jagmatuḥ suta hareḥ sarūpatāmasya tīrthavṛṣabhasya kā stutiḥ 4| śuddhasatvamapi rūpamaiśvaraṃ kvāmbujanmajanidevadurllabham | tāmasau kva mṛganāthabhillakau kiṃ tu tīrthamidamadbhutakriyam 5| tāta bho patati vedhasaḥ padātjaṃturaṃtamadhigamya karmaṇām | atra devagurunirmite mṛtiṃ prāpya mādhavapadānna vicyutiḥ 6| nārada uvāca- evaṃ pratyakṣamālokya māhātmyaṃ sa dvijottamaḥ | tīrthasyāsya guro rājansnātuṃ tatra pracakrame 7| mukha daṃta padānāṃ saḥ kṛtvā śuddhiṃ ca cetasaḥ | paṃcakacchaḥ śikhābaṃdhopagrahī mādhavaṃ smaran 8| aśvakrāṃteti ślokena pāṭhena taṭamṛttikām | spṛśaṃstayaiva vidadhattilakaṃ jalamāviśat 9| tatra pravāhābhimukho nimajjanpunarutthitaḥ | punarmagno hariṃ smṛtvā gaṃgāṃ ca janapāvanīm 10| ayodhyādyāpurīḥ sapta punarutthāya saṃsmaran | punarmamajja salile goviṃdārpitamānasaḥ 11| kṛtvā yathāvidhisnānaṃ dhautavastre ca paryadhāt | bahirāgatya tilakaṃ cakre ca dvijasattamaḥ 12| karapādaśikhāsūtrairdarbhāṃśca vidadhadvaśī | saṃdhyāṃ cakāra vidhivattarpaṇaṃ trividhaṃ tathā 13| sūryāya kusumairdattvā sa jalairarghamādṛtaḥ | śirobaddhāṃjalipuṭo namaścakre dvijottamaḥ 14| āvāhanādi naivedyaparyaṃtamatha viprarāṭ | jagatpūjyapadābjasya viṣṇoḥ pūjāmacīkarat 15| kṛtakriyaḥ sūpaviṣṭaḥ tādṛśaṃ sutamātmanaḥ | jagāda saṃsmaranpūrvajanmakarmaṇi kṛtsnaśaḥ 16| śivaśarmovāca- viṣṇuśarmanna te mithyā vākyaṃ tāta yataḥ smṛtiḥ | atra snānena me jātā pūrveṣāṃ janmakarmaṇām 17| ākarṇaya māhābhāga kathayāmi tavāgrataḥ | purāhamanvaye jāto viśāṃ dhanikadharmiṇām 18| pitā me śarabho nāmnā kānyakubje pure'vasan | vāṇijyenārjayanvittaṃ bhūridharmadhanāśritaḥ 19| vyatītastu mahānkālastasya nābhavadātmajaḥ | jarāgṛhītadehasya tacciṃtāturacetasaḥ 20| aciṃtayadahorātramiti vaiśyavarastadā | vinā sutena me vyarthaṃ dhanaṃ bhūryapi saṃcitam 21| ṛte sutamṛṇīloke pitṝṇāṃ dhanavānapi | sajalo'pi vinā varṣaṃ cātakānāṃ yathā ghanaḥ 22| pumānjayati saṃtatyā viśvaṃ dharmadhurīṇayā | śaktyā trividhayā rājā vipakṣamiva durjayam 23| prīṇāti saṃtatiḥ śuddhā sumanaḥ pitṛmānavān | mitrapratyarthyu yadāsīnānsūnṛtā vāgyatheritā 24| udayasthena putreṇa varddhate svayaśaḥ pituḥ | nirmalaṃ dvijarājena nīraṃ tīranidheriva 25| tasmādyatetsutotpatyai śarīreṇa dhanena vā | tamṛte hi dvayaṃ vyarthaṃ janānāṃ taḍidāyuṣām 26| evaṃ ciṃtayatastasya gṛhe munivarastadā | devalo'tīdriyajñāno varaṃ dātuṃ samāyayau 27| āgataṃ taṃ samālokya pratyutthāyāsanātpitā | dattvārghamatha pādyaṃ ca vavaṃde śirasā munim 28| upaveśyāsane datte svahastena pitā mama | papraccha ca muniśreṣṭhaṃ devalaṃ devadarśanam 29| svāgataṃ tu muniśreṣṭha śamasti bhavatāṃ kule | tapaḥ svādhyāyaniyamā niṣpratyūhā bhavaṃti ca 30| kāle cātithayaḥ kaccidāyāṃti bhavadāśrame | kaccidāśramavṛkṣā vaḥ phalaṃti manasepsitam 31| vyāghrādayo na kurvaṃti kaccidvairaṃ mṛgādibhiḥ | tvadīyāśramamabhyetya bhrātaro bhrātṛbhiryathā 32| tavāṭanaṃ bhuvi mude gṛhiṇāmanyathā katham | teṣāṃ gṛhādhimagnānāṃ darśanaṃ kva bhavādṛśaḥ 33| haripādarajobuddheḥ kāmaṃ kāmo na kutracit | mune tava tathāpyāśu hetumāgamane vada 34| śivaśarmovāca- ityuktastena sa munirdevalo devapūjitaḥ | abravīttanmanobhāvaṃ jñātukāmo viśāṃpatim 35| devala uvāca- vaiśyavarya tvayā bhūri dhanaṃ dharmeṇa saṃcitam | karoṣi yena dharmajña nityanaimittikī kriyāḥ 36| ādaraṃ rājasadasi dhanena labhate naraḥ | subhaṭaḥ śatrusaṃgrāme vikrameṇa yathā jayam 37| gṛhasthastu dhanaṃ prāpya parāṃ puṣṭiṃ vrajatyalam | śaratpariṇataṃ sasyamanaḍvāniva viśpate 38| dhanināṃ na vimuṃcaṃti baṃdhavo'nye ca ye janāḥ | madhumatsumano yuktaṃ pādapaṃ madhupā iva 39| dhanābhāvena gṛhiṇāṃ kṛśatvamupajāyate | sarvato grīṣmasamaye nabhasāṃ sarasāmiva 40| taddhanaṃ varttate bhūri gṛhe tava viśāṃpate | kutaḥ kṛśatvamaṃgānāṃ gopyaṃ cenna vadādya me 41| vaiśya uvāca- hitopadeśaviratā bhavaṃtaḥ pitaro yathā | gopanīyaṃ bhavadbhyaḥ kiṃ mādṛśaiḥ putratāṃ gataiḥ 42| tvatprasādānmuniśreṣṭha sarvato'sti śivaṃ mama | vārddhakepi sutābhāvo duḥkhamekamidaṃ mama 43| tasmātkṛśatvamaṃgānāṃ viddhi me munipuṃgava | bibhemyahaṃ pitṛṛṇādyato'dhaḥ patanaṃ nṛṇām 44| tamupāyaṃ kuru mune yena syāṃ sutavānaham | kiṃcitkartumaśakyaṃ na bhūtale'tra bhavādṛśaiḥ 45| śivaśarmovāca- ityākarṇya vacastasya vaiśyavaryasya devalaḥ | manaḥ kṣaṇaṃ sthiraṃ kṛtvā dadhyau mīlitalocanaḥ 46| saṃtatermatpiturdṛṣṭvā pratibaṃdhasya kāraṇam | devalotīṃdriyajñānī babhāṣe kārayansmṛtim 47| devala uvāca- ekadā tu purā vaiśya taveyaṃ dharmacāriṇī | yaṃ cakāra svacitte taṃ kathayāmi manoratham 48| gurviṇī yadyahaṃ gauri bhave'haṃ śaṃbhuvallabhe | tadā tvāṃ toṣayiṣyāmi ṣaḍrasānvitabhojanaiḥ 49| dhūpadīpakamālābhistāṃbūlairnṛtyabādhakaiḥ | taṃtrīmukhodgatairgītairnānāvidhavilepanaiḥ 50| evaṃ pratiśrutya puraḥ sakhīnāṃ dayitā tava | pratīkṣamāṇā taṃ kālaṃ tasthau tadbhaktisaṃyutā 51| tasminnevābhavadgarbho māse'syā yoṣitastava | ūcurenāṃ tataḥ sakhyaḥ sarvāḥ sasnehacetasaḥ 52| yastvayā vāṃchito garbho gauryā saṃpratipāditaḥ | ataḥ pratiśrutaṃ devyāḥ pūjanaṃ subhage kuru 53| nocedvikārādbhavati vighnaṃ tu tadanuṣṭhitāt | toṣitā roṣitāścātra devyo hi varaśāpadāḥ 54| sakhībhiriti te bhāryā kathiteyaṃ mudānvitā | tvāmuvāca mahābhāgā vinayena pativratā 55| nātha pūjayituṃ gaurīṃ vāṃchāmyakhilakāmadām | yatprasādādahaṃ yātā vāṃchitārthavatī prabho 56| vaiśyavarya tvamevaitacchrutvāsyā vacanaṃ śubham | amanyata garbhavatīmenāṃ nijagṛheśvarīm 57| paramotsavayā modamānaḥ sadyo bhavānapi | bhṛtyānājñāpayāmāsa pūjāvastūpapādane 58| tairānāyya samastāni vastūni bhavatā tataḥ | asyai dattāni madhvanna drākṣā gaṃdhādikānyapi 59| tato nijasakhīḥ sarvā āhūyedamidaṃ jagau | sakhyaḥ samastāḥ sāmagrī samānītāṃbikārcane 60| nītvā pūjopakaraṇaṃ yūyaṃ yātāṃbikālayam | saṃtoṣayata tāṃ devīṃ pūjayā vidhidṛṣṭayā 61| gurviṇīti kule'smākaṃ na niryāti gṛhādbahiḥ | ato'haṃ nāgamiṣyāmi yūyaṃ yāta tadarcane 62| ityājñaptāstu tāḥ sakhyo nītvopakaraṇaṃ yayuḥ | aṃbikālayamunmattabhramadbhramaraketanam 63| kokilākulasaṃkeli sahakārakulākulam | haṃsasārasacakrāhvamaṃḍitaṃ svacchasārasam 64| mahādevaguṇālāpi śukasārisamāvṛtam | hārapūrālatāseke tatparo mā sakhīdharam 65| umāpaterumāpādanyāsapūtamahītalam | sphaṭikopalasaṃbaddha jalādhārasuradrumam 66| pārvatīpatisaṃnāṭya gāyadgaṃdharvanāditam | mandānilamanāgdhūta cūtacaṃpakakorakam 67| nṛtyanmayūranirhrāda pratinādilatāgṛham | tallīlācalavidyotamānaṃ ratnalasatprabham 68| tatra gatvā girisutāṃ praṇemustāḥ sabhartṛkāḥ | pradakṣiṇīkṛtya tato bhaktyā tāṃ ca babhāṣire 69| jagadaṃbe namatubhyaṃ śanno dehi śivapriye | tvatpūjārthe samānīto balireṣa pragṛhyatām 70| vaiśyastu śarabho nāmnā tasyāsti lalitāṃganā | tayābhilaṣito garbhastatprāptau tava pūjanam 71| tvatprasādādabhūttasyāḥ sa garbhaḥ śaṃbhuvallabhe | tvatpūjanāya prahito balirasmābhireṣakaḥ 72| tasyāḥ kule garbhavatī na nireti bahirgṛhāt | ataḥ sā nāgatā devi prasīdaina gṛhāṇa vai 73| ityuktvā tāṃ tadā vaiśya tvatstrīsakhyastu taṃ balim | samarpayitvā vidhivadānarcuścaṃdanādibhiḥ 74| prativākyamalabdhvā tā gauryā pratyāyayurgṛham | nijasakhyai samācakhyurviṣaṇṇāṃ tāṃ śivapriyām 75| tāsāmākarṇya vacanamiti vaiśya tavābalā | unmanāściṃtayāmāsa kuto gaurīnapi priye 76| sā jānāti yathā bhaktistatpūjāyā kṛtā mayā | tādṛśīnāṃ kimajñātaṃ bāhyaṃ cābhyaṃtaraṃ nṛṇām 77| na gatāhaṃ yatastatra tajjānātyapi kāraṇam | mayā dattena balinā kutaḥ sā na tutoṣa vai 78| nāhamanyatprajānāmi tadatoṣe hi kāraṇam | ṛte madagatestatra nūnaṃ ramye tadālaye 79| yadatītaṃ na tacchakyamanyathākartumadya vai | garbhānmuktā gamiṣyāmi tatpūjāyai tadālaye 80| namastasyai mahādeva bhāryāyai sā karotu śam | ityuktvā dadhatī garbhaṃ tasthau vaiśya tavāṃganā 81| śivaśarmovāca- viṣṇuśarmannidaṃ pūrvavṛttamājñāya matpitā | papraccha muniśārdūlaṃ devalaṃ jñānavattaram 82| vaiśya uvāca- mune yathā pratiśrutā pūjā te snuṣayā tayā | tathaivākāri pārvatyā viṣāde kāraṇaṃ vada 83| yato'sau na gatā tatra tajjānāti śivāsvataḥ | sakhībhyaścoktamasyāstadviṣaṇṇā sā kutobhavat 84| devala uvāca-| vaiśyavarya śṛṇuṣvedaṃ kāraṇaṃ kathayāmi te | yatastasyā viṣādo'bhūtpārvatyā garbhanāśakaḥ 85| nivṛttāsu sakhīṣvasyāḥ saṃpūjya skaṃdamātaram | vijayā pārvatīṃ prāha kautūhalasamanvitā 86| vijayovāca- girije śraddhayā tubhyaṃ dattomūbhirayaṃ bali | mānuṣībhiḥ kutaḥ prītā nābhavastvaṃ varānane 87| dhūpadīpakanaivedyaiḥ pūjitā toṣahetave | pratyutākāraṇaṃ devi tvaṃ viṣādaṃ kuto gatā 88| devala uvāca- ityākarṇya vacaḥ sakhyā devī devavarārcitā | abravīdvijayāṃ vaiśya viṣāde kāraṇaṃ sakhīm 89| pārvatyuvāca- vijaye sakhi jānāmi vaiśyabhāryā gṛhādbahiḥ | nirgaṃtumakṣamāṃ garbhadhāraṇāsvavivekataḥ 90| samāgatāstu tatsakhyo matpūjāyai tadīritāḥ | mādṛśo na ca gṛhṇaṃti parahastakṛtaṃ balim 91| tatpatiścetsamāyāsyadabhaviṣyattadā śivam | tasyāstu madavajñāto garbhapāto bhaviṣyati 92| yadvrataṃ pūjanaṃ yacca kartuṃ na kṣamateṃganā | tatkārayati nāthena na bhaṃgaḥ syāttayoḥsakhi 93| athavā vipramukhyena pṛṣṭvā patimananyadhīḥ | yataḥ svayamanāgatya tatkṛtaṃ me tayārcanam 94| na kāritaṃ ca bhartrāto bhavitā dohado'phalaḥ | yadyubhau tau samāgatya daṃpatī śraddhayā punaḥ 95| māṃ pūjayiṣyataḥ putro bhaviṣyati tadā tayoḥ | devala uvāca- saśāpo na tvayā vaiśya na caiva tava bhāryayā 96| śrutaḥ sakhībhirasyā no prasādaśca tayārpitaḥ | tayorajñānato vaiśya yuvayornābhavatsutaḥ 97| ajānato pratividhiṃ paratrātra sukhapradam | etatte kathitaṃ vaiśya saṃtānābhāvakāraṇam 98| vasiṣṭhena yathāpūrvaṃ dilīpasya mahīpateḥ | tacchrutvā sa yathā rājā naṃdinīṃ samatoṣayat 99| sastrīkastvaṃ tathā vaiśya gauriṃ toṣaya kāmadām | sā yathārādhitā rājñe dilīpāya dadau sutam 100| ārādhaya tathā gaurīṃ tvaṃ sā tubhyaṃ ca dāsyati | vaiśya uvāca- dilīpa iti bhūpaḥ kaḥ kā ca sā naṃdinī mune 101| yāmārādhyasutaṃlebhesabhūyobhūpasattamaḥ | maheśādisurānmuktvā trivarṇaphaladāyinaḥ 102| ārādhitā kutaḥ saiva sutārthaṃ tena bhūbhujā | etatsarvaṃ samākhyāhi mune yatpṛṣṭavānaham | śrutvā tato girisutāṃ seviṣye saha bhāryayā 103| śivaśarmovāca- gaditamiti niśamya viṣṇuśarmanvinayayutena viśā madīya pitrā | muniriti gadituṃ dilīpavṛttaṃ jagati pavitrataraṃ vicakrame saḥ 104| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe kāliṃdī| māhātmye ekādhikadviśatatamo'dhyāyaḥ 201|
English translation
Nārada said :
1-2. The two, the father and the son, got down from the tree, and seeing that even sinners got the position of Viṣṇu , were very much amazed. The best brāhmaṇa Śivaśarman , having heard the praise, expressed by the (two) attendants, of the holy place, spoke to Viṣṇuśarman, his son:
Śivaśarman said :
3-6. The bhilla and the lion have easily reached that position which is not easy to be reached by the brāhmaṇas even with penance practised. Observe the greatness of the holy place. It is not possible to praise in appropriate terms this best holy place, due to the power of which those who had committed sins from birth to death have obtained identity of form with Viṣṇu, O son? What a great disparity there is between the divine birth of Brahmā , which is from pure Sattva and difficult to be had even by gods on the one hand, and the Tamas -born lion and bhilla on the other! But this holy place is having a wonderful efficacy. O dear one, a being after having reached the end (of the fruits) of his actions. falls from the position of Brahman . (But) a being meeting death here (in this holy place), fashioned by ( Bṛhaspati ) the preceptor of the gods, has no fall from Viṣṇu’s position.
Nārada said :
7-16. O king, the best brāhmaṇa, having actually seen the greatness of this holy place of Bṛhaspati, proceeded to bathe there. Having washed his face, teeth, feet and purified his mind, and having put on a garment with five hems, and having tied his tuft of hair, he remembered Viṣṇu, with the recitation of the verse Aśvakrāntā ... He touched the clay on the bank, made a mark (on his forehead) with it, and again got into the water. There, plunging into the water and facing the current, he again got up. Remembering Viṣṇu and Gaṅgā , purifying the people, he again plunged. Again getting up he remembered the seven cities [1] like Ayodhyā ; again dedicating his mind to Govinda , he plunged into the water. Having bathed duly he put on garments that were washed; and having come out the best brāhmaṇa put a mark (on his forehead). The restrained one put darbhas into his hands, on his feet and tufted hair. He duly performed the sandhyā (prayer) and offered oblations of three kinds. The honoured one made a respectful offering to the Sun with flowers, and the best brāhmaṇa, putting his folded palms on his head, saluted (the Sun). The best brāhmaṇa offered worship to Viṣṇu whose feet are revered by the world, beginning with an invocation and ending with an offering of eatables. Having performed the rites and seated comfortably, he, remembering fully the acts of his former birth, said to his son like that:
Śivaśarman said :
17-26. O Viṣṇuśarman, O dear one, your words are not false, since due to a bath here I had the recollection of my deeds in the former birth. O glorious one, listen to what I tell you. Formerly I was born in the family of wealthy and religious merchants. My father named Śarabha lived in the city of Kānyakubja . Resorting to the wealth of piety he obtained much wealth by trade. He, with his body seized by old age and his mind afflicted by anxiety, passed a long time, (but) a son was not born to him. The best merchant day and night thought like this: ‘My wealth, though collected to a large extent, is in vain without a son. Even a rich person having no son is indebted to his dead ancestors, as a cloud full of water but not showing (it), is to the cātakas . A man conquers the three worlds by means of progeny having piety as the foremost (virtue), as a king conquers an enemy difficult to conquer by means of power [2] of three kinds. Pure progeny pleases parents of good minds as sweet and true words that are spoken please friends and foes. The glory of the father enhances by means of the son’s prosperity, as the pure water of the ocean by means of the moon. Therefore, a man should strive with his body or wealth to beget a son. Without him the two (i.e. the body and wealth) of men, having (momentary) life like that (of a flash) of lightning, are useless.’
27-34. When he was thinking like this, the excellent sage, Devala , having suprasensual knowledge, came there to give (him) a boon. Seeing him coming (my) father got up from (his) seat, and giving him a respectful offering and water to wash his feet with, saluted the sage with his head (bent down). Having made him sit on the seat offered with his own hand, my father asked the best sage Devala, of divine appearance: “O best sage, welcome to you. (I hope) there is happiness in your family, and the religious observances like penance and study of the Vedas are free from obstacles. I hope, guests come to your hermitage at the (proper) time. I hope, the trees in your hermitage bear fruits as desired by you. I hope, tigers etc. coming to your hermitage do not entertain hostility towards deer etc. as brothers towards their brothers. Your moving about on the earth gives joy to the householders. How (can it be) otherwise? How can they, engaged in (the affairs in) their houses, have your sight? O sage, granted that you, having your mind fixed on the dust particles on Viṣṇu’s feet have absolutely no desire for anything; but quickly tell me about the purpose of your arrival.”
Śivaśarman said :
35. Thus addressed that sage Devala, honoured by gods, desiring to know the thought in his mind, said to the great trader:
Devala said :
36-41. O best merchant, you have righteously collected much wealth, with which, O you knowing piety, perform obligatory and optional rites. A man gets respect in the king’s assembly due to wealth, as a good (i.e. brave) warrior gets success in a battle due to valour. A householder, getting wealth, makes a great advance, as a bull, getting grains ripe in autumn, gets nourishment, O chief merchant. Relatives and other people do not leave the wealthy persons as bees do not abandon a tree with flowers containing honey. Due to want of wealth, the householders are fully reduced to feebleness, as the lakes without water in summer. O chief merchant, that ample wealth is there in your house. Why then, are your limbs feeble? (Please) tell me, if it is not a secret.
The merchant said :
42-45. You are like the fathers specially engaged in instructing (people) in their welfare. What is there to be concealed by men like me, who are (just) like your sons? O best sage, due to your favour I am fully happy. I am unhappy only due to want of a son in my old age. Know that the feebleness of my limbs is due to that, O best sage. I am afraid (of the repayment) of the debt to my dead ancestors, and of falling down (due to the non-repayment). O sage, suggest an expedient by which I shall have a son. For people like you there is nothing that cannot be done on the earth.
Śivaśarman said :
46-47. Having heard these words of the best merchant, Devala, having made his mind steady for a moment, and with his eyes closed, thought. Devala, having suprasensual knowledge, saw the obstacle in my father’s having a child, and recollecting (it) said:
Devala said :
48-62. O vaiśya , I shall tell you what beautiful idea this your religious wife formerly had in her mind. ‘O Gaurī , O you dear to Śambhu , when I shall be pregnant, I shall please you with foods having the six flavours; [3] (so also) with incense, rows of lights, tāmbūlas , dances, songs coming out of lutes, and smearings of various kinds.’ Your wife having promised like this in front of her friends remained devoutly waiting for the time (of pregnancy). This your wife conceived in that month only. Then all her friends of affectionate hearts spoke to her: “O fortunate one, the pregnancy longed for by you, has been bestowed on you. Therefore, do what is promised to the goddess. Otherwise, there would be an obstacle due to the change wrought by her. Goddesses give boons or curses when they are (either) propitiated or angered.” Thus addressed by her friends your highly virtuous, loyal wife, full of joy, modestly said to you: “O lord, I desire to worship Gaurī fulfilling all desires, due to whose grace I have had my desired object.” O best merchant, hearing these auspicious words of your wife, you took her to be pregnant. Being delighted with great gaiety you instantly ordered your servants to bring the requisites of worship. You then gave her all the things brought by them, so also honey, food, grapes, perfumes, etc. Then she, calling all her friends, said to them: “O friends, taking the collection of materials brought for the worship of Ambikā , you, taking the requisites of worship, go to the temple of Ambikā, and please the goddess with worship laid down by the rules. In our family a pregnant woman does not move out of the house. Therefore, I shall not come. You (please) go to worship her.”
63-81. Thus ordered, the friends, taking the materials (of worship), went to the temple of Ambikā, which was the abode of intoxicated bees moving (here and there). It was crowded with groups of mango trees on which flocks of cuckoos were sporting. It was adorned with swans, cranes and geese. There were spotless lotuses. It was surrounded by parrots and (other) birds talking about the virtues of Mahādeva . There were the friends of Umā engaged in sprinkling garlands and creepers. There the ground was purified by light plantings of the steps of the lord of Umā. There were celestial trees on the boundary of the water bound by crystal stones. It was resounding with (the sound of) the gandharvas that were singing, accompanying the dance of Pārvatī ’s lord. There the mango tree, campaka trees, koraka trees were slightly tossed by gentle breezes. The bowers of creepers had the echoes of the notes of the dancing peacocks. It was brightened by her sports, and had flashing brightness like that of jewels. Those (friends) whose husbands were alive went there and saluted the daughter of the ( Himalaya ) Mountain; and going round her (image) keeping (it) to their right, they said with devotion: “O Jagadambā, salutation to you. Give us happiness, O you who are dear to Śiva . Accept this offering brought for your worship. There is a merchant Śarabha by name. He has a charming wife. She longed for pregnancy. This worship of you is for having had it. Due to your grace, O you dear to Śambhu, she had that foetus (i.e. she became pregnant). We have laid before you this offering to worship you. In her family a pregnant woman does not move out of the house. Therefore, O goddess, she has not come; be pleased and accept this (offering).” O vaiśya, having said like that to her, the friends of your wife offered the offering duly and worshipped her with sandal etc. Not receiving any reply from Gaurī, they returned home. They told their friend that Śiva’s beloved was dejected. Hearing these words of them, the vaisya woman, being uneasy, thought: ‘Why was Gaurī not pleased? She knows my devotion for her. She knows the worship I offered to her. How can the internal (thoughts) and external (behaviour) of men be not known to (deities) like her? She also knows the reason for which I did not go there. Why was she not pleased by the offering made by me? I do not see any other reason for her dissatisfaction, except my not having gone to that charming temple. What has gone by cannot be changed. After I am delivered of the foetus, I shall go to her temple for worshipping her. Salutation to that wife of Mahādeva. May she cause happiness.’ O vaiśya. speaking like this, your wife remained carrying the foetus.
Śivaśarman said :
82. O Viṣṇuśarman, the father, knowing this former account, asked the very wise, best sage, Devala:
The merchant said :
83-84. O sage, that your daughter-in-law offered the worship as promised. Tell me the cause of Pārvatī’s dejection; since she herself knows the reason why she did not go there, and it was also told to her friends. Then why did she become dejected?
Devala said :
85-86. O best merchant, listen, I am telling you the reason for which Pārvatī’s disappointment, destroying the foetus, took place. When her friends had returned after worshipping Skanda ’s mother, Vijayā full of curiosity, said to Pārvatī:
Vijayā said :
87-88. O Girijā, these ladies devoutly made an offering to you. Then, O you of an excellent face, why were you not pleased? To please you they worshipped you with incense, lights and offerings of food. (Instead of being pleased) why are you, on the contrary, disappointed?
Devala said :
89. O merchant, hearing these words of her friend, the goddess, honoured by excellent gods, told her friend Vijayā, the cause of her dejection.
Pārvatī said :
90-96. I know, O friend Vijayā, that the merchant’s wife was unable to move out of the house through lack of discrimination for pregnancy ( corrupt reading ). Her friends,prompted by her, came to worship me. (Deities) like me do not accept the worship offered through others’ hands. Had her husband come that would have been well. Her foetus neglected by me will fall out (immaturely). O friend, if a lady causes that vow which she herself cannot practise, to be practised by her husband, then the vow of the two does not fail. Or, after having asked (the permission of) her husband, she of a concentrated mind, (could get it practised) by a pre-eminent brāhmaṇa. Since she did not come herself and did not worship me, therefore, I have made her pregnancy void and fruitless. If again, the couple will come and devoutly worship me then they will have a son.
Devala said :
97-101a. O merchant, that curse was not heard by you, or your wife or the friends, so also the favour granted by her. Due to this ignorance of you two, not knowing the counter-rite giving happiness in this world and the next, a son was not born to you. O merchant, I have told you this reason for your not having a child as formerly Vasiṣṭha had told king Dilīpa . As having heard that the king propitiated Nandinī , in the same way, along with your wife propitiate Gaurī, fulfilling desires. As she, being propitiated by king Dilīpa gave him a son, similarly propitiate Gaurī; she will give you a son.
The merchant said :
101b-103. O sage, who is that king Dilīpa, and who is that Nandinī, having propitiated whom that best king obtained a son? Why did the king, leaving the gods like Śiva, giving the fruits to the three castes, propitiate her only for (obtaining) a son? O sage, tell me all this that I ask you. Hearing it, I, with my wife, shall serve that daughter of the (Himalaya) Mountain.
Śivaśarman said :
104. O Viṣṇuśarman, the sage, having heard these words spoken by the polite merchant, my father, commenced telling him Dilīpa’s account, very holy in the world.
[1]: [1] : Saptapurī—The seven cities that are said to be so sacred that death at any one of them is the giver of eternal happiness. They are: Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī. Avantikā, and Dvārāvatī.
[2]: [2] : Śakti: regal power. It has three parts or constituents: Prabhu-śakti or Prabhāva-śakti (the majesty or pre-eminent position of the king himself); Mantra-śakti (the power of good counsel); Utsāha-śakti (the power of energy).
[3]: [3] : Ṣaḍ-rasa: The six flavours: pungent, sour, sweet, saltish, bitter, and astringent.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 44912, revision 333686 (2022-03-15T05:24:49Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365785.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.