Uttara-khaṇḍa · Chapter 209
Sourceयुधिष्ठिर उवाच- सौभरे कस्य तीर्थस्य माहात्म्यं नारदो मुनिः । वर्णयामास शिबये शक्रतीर्थगतस्य च १। अतस्तु मम शुश्रूषा जायते मुनिपुंगवः । शिविनारदसंवादं ब्रूहि पुण्यं नताय मे २। सौभरिरुवाच- धर्मराज शिबीराजा श्रुत्वा नारदवर्णितम् । द्वारकायास्तु माहात्म्यं तमेवापृच्छदादरात् ३। शिबिरुवाच- ब्रह्मांगज सुरश्रेष्ठ श्रुतं माहात्म्यमुत्तमम् । इंद्रप्रस्थतटस्थाया द्वारकाया मयाद्भुतम् ४। अयोध्यायां यदि मुने किंचिदस्ति पवित्रकम् । चरितं मम तद्ब्रूहि पिपासोस्त्वद्वचोऽमृतम् ५। नारद उवाच- अस्त्यत्र चरितं पुण्यं महापातकनाशनम् । नापितस्याद्ययुक्तस्य मुकुंदस्य द्विजस्य च ६। ब्रह्महा नापितो राजन्नपमृत्युं गतो द्विजः । प्रसादात्कोशलायास्तु द्वावपि स्वर्गतिं गतौ ७। चंद्रभागा नदी तीरे पुरी सा च निवेशिता । तत्रास्ति नापितः पापश्चंडकोनाम गर्हितः ८। चौर्येण परवित्तानामपहर्ता स पापकृत् । घातकः शस्त्रपाशाद्यैः पांथानामवलुंठकः ९। द्यूतमद्यरतो नित्यं परस्त्रीलंपटेंद्रियः । भित्वा देवालयं भित्तिमिष्टिका ग्राव विक्रयी १०। स तस्योद्वसिताभ्यासे ब्राह्मणो वसति श्रिया । संयुक्तो ब्रह्मकर्मज्ञो मुकुंदो नामतो नृप ११। स एकदा समालिंग्य तरुणीमात्मयोषितम् । सुष्वाप सुरतायास श्लथांगो निशि निर्भयम् १२। स चंडको निशीथेऽथ प्रविवेश तदालयम् । मुकुंदस्य समाहर्तुं हर्म्ये भूषादि वस्तु यत् १३। उपकार्या बहिस्थं यत्तद्गृहीत्वोऽगमद्गृहम् । स्वकीयं च पुनस्तस्य ब्राह्मणस्याविशद्गृहम् १४। कपाटोत्पाटनार्थी तु यत्नेन महताऽभवत् । लोहयंत्रावरुद्धश्च स नोद्धाटयितुं क्षमः १५। आरुरोह तदा तस्य ब्राह्मणस्याविशद्गृहम् । प्रविश्य तद्गृहं क्रूरः कृपणं पाणिनादधत् १६। अट्टालिकां स पापिष्ठो नापितस्तस्करक्रियः । तत्रापश्यत्प्रसुप्तौ तौ दंपतीरतिविह्वलौ १७। जगाम च तयोः पार्श्वे हेमभूषाजिघृक्षया । शय्याया एकदेशस्थं गृहीत्वा भूषणं बहु १८। हर्तुं तदंगतो हस्तं प्रससार स नापितः । तस्करस्पर्शतो विप्रो जजागार भयातुरः १९। न किंचिदूचे संमील्य नेत्रे तत्रैव संस्थितः । यदा स तस्करः पापो गृहीत्वा देहभूषणम् २०। चलितः स तदा तेन दोर्भ्यामात्तो द्विजेन हि । पश्चादागत्य वित्तस्यासहमानेन संक्षयम् २१। तेनापि नृप चौरेण कृपाणेन हतो द्विजः । विदीर्णोदरमध्यस्तु तातमातरितीरयन् २२। वदंतः किंकिमेत्येतत्पार्श्वं तस्या ययुर्जनाः । ददृशुस्तं निःसृतांत्रं रुधिरालिप्तविग्रहम् २३। पप्रच्छुश्च मुकुंदेदं कर्म केनेदृशं कृतम् । सोऽपि कृच्छ्रेण महता प्रोवाचेदं स्वबांधवान् २४। मुकुंद उवाच-। ममैव परिपाकोऽयं पूर्वोपार्जितकर्मणाम् । न कश्चित्सुखदुःखस्य दाता कस्यापि देहिनः २५। धर्मोऽधर्मश्च तावेव तेषां मूलं पुराकृतौ । नारद उवाच- इत्युक्त्वा स तु भूयस्यापीडया गाढपीडितः २६। तत्याज भूपते प्राणान्पश्यतां सुहृदां तदा । विललाप तदा तस्य माता द्विजसती नृप २७। निधाय तच्छिरः स्वांके कुंडलाभ्यामलंकृतम् । मातोवाच- हा हतास्मि त्वया वत्स दशामंत्यां च गच्छता २८। दिनश्रीरिव सूर्येण पश्चिमाचललंबिना । यदंगं चंदनालेपयोग्यं तव महामते २९। मां मज्जयार्तिशोकाब्धौ तदिदं धूलिधूसरम् ३०। तांबूलचर्वणेभ्यासो यस्त्वया विहितस्त्वसौ । स एव रुधिरोद्गार मिश्रेण क्रियते ध्रुवम् । तव ये लोचने पूर्वं जिग्यतुः कमलश्रियम् ३१। त एव सांप्रतं जाते तिमिरौघा वृते इव । उत्तिष्ठोत्तिष्ठ वत्स त्वं शिष्यानध्यापयात्मनः ३२। यथावद्वैश्वदेवांते पूजयातिथिमागतम् । द्वारि स्थिता वयस्यास्ते त्वाह्वयंति प्रयाहि तान् ३३। दातव्यं यद्ददस्वैभ्यो गृहीतव्यं गृहाण तत् । हाहा देहि प्रतिवचः पतामि तव पादयोः ३४। नोचेदहं विमोक्ष्यामि प्राणांस्तव समीपतः । नारद उवाच- इत्युक्त्वा मूर्छिता तस्य मुकुंदस्य प्रसूस्तदा ३५। भार्या तस्य शिरः स्वांके विधाय व्यलपच्च सा । भार्योवाच- नाममार्गेण पाथोधे मदीयं वचनं शृणु ३६। रुष्टोऽसि चेत्समं मात्रा कुतो वद ममाग्रतः । न कदाचित्त्वया साधो मौनमीदृक्कृतं पुरा । केनापि लघुना भ्रात्रा ह्यपमानः कृतस्तव ३७। शुकोऽयं पंजरस्थस्ते नान्नमत्ति त्वया विना । भोजयैनं सुसिद्धान्नं कलवाचं च सारिकाम् ३८। रामराम हरेकृष्ण विष्णो नामावलीमिति । पाठयोत्तिष्ठ निपुणौ द्वावेतौ सारिकाशुकौ ३९। अपराद्धं मया किं ते यत्वं मां नाभिभाषसे । यत्त्वया मे धनं दत्तं तन्मया साधुरक्षिणम् ४०। अर्पितं यत्त्वया नाथ निजतेजो ममोदरे । सूतिकालमहं तस्य नोपेक्षे त्वामनुव्रजे ४१। नारद उवाच- एवं विलप्य सा तस्य मुकुंदस्य प्रिया तदा । न रुरोद स्वभर्तारमनुगंतुमना सती ४२। अथ तस्य मुकुंदस्य गुरुर्वेदायनाभिधः । संन्यासी पर्यटन्पृथ्वीं तस्य वेश्म ययौ नृप ४३। मुकुंदः क्व गतो माता भार्या तस्य च धीमतः । न दृश्यते तदा तेन पृष्टेत्याचष्ट चेटिका ४४। चेटिकोवाच । स्वामिन्केनापि चौरेण मम स्वामी हतो निशि । स्नुषाया भूषणं नीतं दुकूलानि च सर्वशः ४५। स मृतः पतितो भूमौ हर्म्यस्योपरि तिष्ठति । तस्य माता वधूश्चैव भ्रातरश्च तदंतिके ४६। विलपंति महाशोकसागरे पतिता गुरो । नारद उवाच- इत्याकर्ण्य परिव्राट्स वचनं चेटिकोदितम् ४७। आरुह्य हर्म्यमद्राक्षीदात्मांते वासिनं मृतम् । तदंतिके समालोक्य बंधूनां क्रंदतो भृशम् ४८। उद्धरिष्यन्निदं धीरः शोकाब्धेस्तानुवाच ह । वेदायन उवाच- देहमुद्दिश्य वात्मानं शोकोऽयं क्रियते त्वया ४९। मातः कथय सत्यं मे नोभयोर्युज्यते हि सः । देहोऽयं भूतसंघातः प्रारब्धेः समुपार्जितः ५०। तेषु क्षीणेषु भूतानां पृथक्त्वमुपजायते । यदेकीभवनं तेषां कर्मभिर्जन्म तन्नृणाम् ५१। तन्नाशे तत्पृथक्त्वं च तदेव मरणं स्मृतम् । एक्यं पृथक्त्वं भूतानां कर्मार्धा नेयतो? बुधैः ५२। अतो देहे न कर्तव्यः शोकः परवशे जडे । अनाद्यविद्यया जीवे दृष्टे मरणजन्मनी ५३। देहस्यात्मन्यहं बुद्ध्या मन्यते नहि तत्र ते । तन्निवृत्तौ स तद्ब्रह्म यच्छुद्धं रूपवर्जितम् ५४। स्वप्रकाशं जगद्धेतु हेत्वतीतं गुणोर्जितम् । नित्यं विज्ञानमानंद स्वभासा भासयज्जगत् ५५। न जिह्वा लेढि तच्चक्षुर्न पश्यति शृणोति न । श्रुतिर्जिघ्रति न घ्राणं न त्वक्स्पृशति कर्हिचित् ५६। अतीतमिंद्रियेभ्यस्तत्स्वप्रकाशकमात्मदृक् । अविषयं मनोदूरं बुद्धेरपि न गोचरम् ५७। तस्यावताररूपाणि शुद्धसत्वानि देवताः । सेवंते तन्न जानंति रूपं यत्सदसत्परम् ५८। एवं स्वरूपमात्मा यस्तं समुद्दिश्य कः कुधीः । क्रोधं कुर्याद्यतस्तस्य नोत्पत्तिर्नैव संक्षयः ५९। इति श्रीपाद्मेमहापुराणे पचंपंचाशत्साहस्र्यां संहितायामुत्तरखंडे कालिंदीमाहात्म्ये नवाधिकद्विशततमोऽध्यायः २०९ ।
yudhiṣṭhira uvāca- saubhare kasya tīrthasya māhātmyaṃ nārado muniḥ | varṇayāmāsa śibaye śakratīrthagatasya ca 1| atastu mama śuśrūṣā jāyate munipuṃgavaḥ | śivināradasaṃvādaṃ brūhi puṇyaṃ natāya me 2| saubhariruvāca- dharmarāja śibīrājā śrutvā nāradavarṇitam | dvārakāyāstu māhātmyaṃ tamevāpṛcchadādarāt 3| śibiruvāca- brahmāṃgaja suraśreṣṭha śrutaṃ māhātmyamuttamam | iṃdraprasthataṭasthāyā dvārakāyā mayādbhutam 4| ayodhyāyāṃ yadi mune kiṃcidasti pavitrakam | caritaṃ mama tadbrūhi pipāsostvadvaco'mṛtam 5| nārada uvāca- astyatra caritaṃ puṇyaṃ mahāpātakanāśanam | nāpitasyādyayuktasya mukuṃdasya dvijasya ca 6| brahmahā nāpito rājannapamṛtyuṃ gato dvijaḥ | prasādātkośalāyāstu dvāvapi svargatiṃ gatau 7| caṃdrabhāgā nadī tīre purī sā ca niveśitā | tatrāsti nāpitaḥ pāpaścaṃḍakonāma garhitaḥ 8| cauryeṇa paravittānāmapahartā sa pāpakṛt | ghātakaḥ śastrapāśādyaiḥ pāṃthānāmavaluṃṭhakaḥ 9| dyūtamadyarato nityaṃ parastrīlaṃpaṭeṃdriyaḥ | bhitvā devālayaṃ bhittimiṣṭikā grāva vikrayī 10| sa tasyodvasitābhyāse brāhmaṇo vasati śriyā | saṃyukto brahmakarmajño mukuṃdo nāmato nṛpa 11| sa ekadā samāliṃgya taruṇīmātmayoṣitam | suṣvāpa suratāyāsa ślathāṃgo niśi nirbhayam 12| sa caṃḍako niśīthe'tha praviveśa tadālayam | mukuṃdasya samāhartuṃ harmye bhūṣādi vastu yat 13| upakāryā bahisthaṃ yattadgṛhītvo'gamadgṛham | svakīyaṃ ca punastasya brāhmaṇasyāviśadgṛham 14| kapāṭotpāṭanārthī tu yatnena mahatā'bhavat | lohayaṃtrāvaruddhaśca sa noddhāṭayituṃ kṣamaḥ 15| āruroha tadā tasya brāhmaṇasyāviśadgṛham | praviśya tadgṛhaṃ krūraḥ kṛpaṇaṃ pāṇinādadhat 16| aṭṭālikāṃ sa pāpiṣṭho nāpitastaskarakriyaḥ | tatrāpaśyatprasuptau tau daṃpatīrativihvalau 17| jagāma ca tayoḥ pārśve hemabhūṣājighṛkṣayā | śayyāyā ekadeśasthaṃ gṛhītvā bhūṣaṇaṃ bahu 18| hartuṃ tadaṃgato hastaṃ prasasāra sa nāpitaḥ | taskarasparśato vipro jajāgāra bhayāturaḥ 19| na kiṃcidūce saṃmīlya netre tatraiva saṃsthitaḥ | yadā sa taskaraḥ pāpo gṛhītvā dehabhūṣaṇam 20| calitaḥ sa tadā tena dorbhyāmātto dvijena hi | paścādāgatya vittasyāsahamānena saṃkṣayam 21| tenāpi nṛpa caureṇa kṛpāṇena hato dvijaḥ | vidīrṇodaramadhyastu tātamātaritīrayan 22| vadaṃtaḥ kiṃkimetyetatpārśvaṃ tasyā yayurjanāḥ | dadṛśustaṃ niḥsṛtāṃtraṃ rudhirāliptavigraham 23| papracchuśca mukuṃdedaṃ karma kenedṛśaṃ kṛtam | so'pi kṛcchreṇa mahatā provācedaṃ svabāṃdhavān 24| mukuṃda uvāca-| mamaiva paripāko'yaṃ pūrvopārjitakarmaṇām | na kaścitsukhaduḥkhasya dātā kasyāpi dehinaḥ 25| dharmo'dharmaśca tāveva teṣāṃ mūlaṃ purākṛtau | nārada uvāca- ityuktvā sa tu bhūyasyāpīḍayā gāḍhapīḍitaḥ 26| tatyāja bhūpate prāṇānpaśyatāṃ suhṛdāṃ tadā | vilalāpa tadā tasya mātā dvijasatī nṛpa 27| nidhāya tacchiraḥ svāṃke kuṃḍalābhyāmalaṃkṛtam | mātovāca- hā hatāsmi tvayā vatsa daśāmaṃtyāṃ ca gacchatā 28| dinaśrīriva sūryeṇa paścimācalalaṃbinā | yadaṃgaṃ caṃdanālepayogyaṃ tava mahāmate 29| māṃ majjayārtiśokābdhau tadidaṃ dhūlidhūsaram 30| tāṃbūlacarvaṇebhyāso yastvayā vihitastvasau | sa eva rudhirodgāra miśreṇa kriyate dhruvam | tava ye locane pūrvaṃ jigyatuḥ kamalaśriyam 31| ta eva sāṃprataṃ jāte timiraughā vṛte iva | uttiṣṭhottiṣṭha vatsa tvaṃ śiṣyānadhyāpayātmanaḥ 32| yathāvadvaiśvadevāṃte pūjayātithimāgatam | dvāri sthitā vayasyāste tvāhvayaṃti prayāhi tān 33| dātavyaṃ yaddadasvaibhyo gṛhītavyaṃ gṛhāṇa tat | hāhā dehi prativacaḥ patāmi tava pādayoḥ 34| nocedahaṃ vimokṣyāmi prāṇāṃstava samīpataḥ | nārada uvāca- ityuktvā mūrchitā tasya mukuṃdasya prasūstadā 35| bhāryā tasya śiraḥ svāṃke vidhāya vyalapacca sā | bhāryovāca- nāmamārgeṇa pāthodhe madīyaṃ vacanaṃ śṛṇu 36| ruṣṭo'si cetsamaṃ mātrā kuto vada mamāgrataḥ | na kadācittvayā sādho maunamīdṛkkṛtaṃ purā | kenāpi laghunā bhrātrā hyapamānaḥ kṛtastava 37| śuko'yaṃ paṃjarasthaste nānnamatti tvayā vinā | bhojayainaṃ susiddhānnaṃ kalavācaṃ ca sārikām 38| rāmarāma harekṛṣṇa viṣṇo nāmāvalīmiti | pāṭhayottiṣṭha nipuṇau dvāvetau sārikāśukau 39| aparāddhaṃ mayā kiṃ te yatvaṃ māṃ nābhibhāṣase | yattvayā me dhanaṃ dattaṃ tanmayā sādhurakṣiṇam 40| arpitaṃ yattvayā nātha nijatejo mamodare | sūtikālamahaṃ tasya nopekṣe tvāmanuvraje 41| nārada uvāca- evaṃ vilapya sā tasya mukuṃdasya priyā tadā | na ruroda svabhartāramanugaṃtumanā satī 42| atha tasya mukuṃdasya gururvedāyanābhidhaḥ | saṃnyāsī paryaṭanpṛthvīṃ tasya veśma yayau nṛpa 43| mukuṃdaḥ kva gato mātā bhāryā tasya ca dhīmataḥ | na dṛśyate tadā tena pṛṣṭetyācaṣṭa ceṭikā 44| ceṭikovāca | svāminkenāpi caureṇa mama svāmī hato niśi | snuṣāyā bhūṣaṇaṃ nītaṃ dukūlāni ca sarvaśaḥ 45| sa mṛtaḥ patito bhūmau harmyasyopari tiṣṭhati | tasya mātā vadhūścaiva bhrātaraśca tadaṃtike 46| vilapaṃti mahāśokasāgare patitā guro | nārada uvāca- ityākarṇya parivrāṭsa vacanaṃ ceṭikoditam 47| āruhya harmyamadrākṣīdātmāṃte vāsinaṃ mṛtam | tadaṃtike samālokya baṃdhūnāṃ kraṃdato bhṛśam 48| uddhariṣyannidaṃ dhīraḥ śokābdhestānuvāca ha | vedāyana uvāca- dehamuddiśya vātmānaṃ śoko'yaṃ kriyate tvayā 49| mātaḥ kathaya satyaṃ me nobhayoryujyate hi saḥ | deho'yaṃ bhūtasaṃghātaḥ prārabdheḥ samupārjitaḥ 50| teṣu kṣīṇeṣu bhūtānāṃ pṛthaktvamupajāyate | yadekībhavanaṃ teṣāṃ karmabhirjanma tannṛṇām 51| tannāśe tatpṛthaktvaṃ ca tadeva maraṇaṃ smṛtam | ekyaṃ pṛthaktvaṃ bhūtānāṃ karmārdhā neyato? budhaiḥ 52| ato dehe na kartavyaḥ śokaḥ paravaśe jaḍe | anādyavidyayā jīve dṛṣṭe maraṇajanmanī 53| dehasyātmanyahaṃ buddhyā manyate nahi tatra te | tannivṛttau sa tadbrahma yacchuddhaṃ rūpavarjitam 54| svaprakāśaṃ jagaddhetu hetvatītaṃ guṇorjitam | nityaṃ vijñānamānaṃda svabhāsā bhāsayajjagat 55| na jihvā leḍhi taccakṣurna paśyati śṛṇoti na | śrutirjighrati na ghrāṇaṃ na tvakspṛśati karhicit 56| atītamiṃdriyebhyastatsvaprakāśakamātmadṛk | aviṣayaṃ manodūraṃ buddherapi na gocaram 57| tasyāvatārarūpāṇi śuddhasatvāni devatāḥ | sevaṃte tanna jānaṃti rūpaṃ yatsadasatparam 58| evaṃ svarūpamātmā yastaṃ samuddiśya kaḥ kudhīḥ | krodhaṃ kuryādyatastasya notpattirnaiva saṃkṣayaḥ 59| iti śrīpādmemahāpurāṇe pacaṃpaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe kāliṃdīmāhātmye navādhikadviśatatamo'dhyāyaḥ 209 |
English translation
Yudhiṣṭhira said :
1-2. O Saubhari , of which holy place, situated at Śakratīrtha , did the sage Nārada describe the greatness to Śibi ? Therefore, a desire to hear it is produced in me. Tell me who have bowed (to you) the meritorious dialogue between Śibi and Nārada.
Saubhari said :
3. O Dharmarāja , king Śibi, having heard the description (made) by Nārada, and also the greatness of Dvārakā , respectfully asked him only.
Śibi said :
4-5. O son of Brahma , O greatest god, I have heard the excellent, wonderful greatness of Dvārakā situated on the slope of Indraprastha . O sage, if there is any sacred story (about someone) in Ayodhyā , then tell it to me who am thirsty of drinking the nectar of your words.
Nārada said :
6-24. As to this there is a holy account, destroying great sins, of a barber and Mukunda , a diligent brāhmaṇa . Both the barber, the killer of a brāhmaṇa, and the king who died prematurely, went to heaven due to the favour of Kośalā . The city is situated on the bank of Candrabhāgā . There was a sinful, censurable barber, Caṇḍaka by name. The sinful one snatched the wealth of others through stealing. He killed the travellers with weapons and nooses etc. and robbed them (of their possessions). He was always engaged in gambling and (drinking) liquor, and hankered after others’ wives. He broke the walls of temples, and sold the bricks and stones. Near his locality lived a brāhmaṇa, endowed with wealth, knowing the Vedic rites, and named Mukunda, O king. Once at night he with his limbs loosened after fatigue due to coitus had fearlessly slept, having embraced his young wife. That Caṇḍaka entered at night the house of that Mukunda to snatch away ornaments etc. (found) in the mansion. Taking whatever was (found) outside the mansion, he went home, and again entered the brāhmaṇa’s house. He made a great effort to break the door; (but) he was blocked by iron bolts and was unable to open it. He then climbed (over the wall) and entered the brāhmaṇa’s house. The cruel one, holding a sword in his hand, entered the mansion. There he saw the couple, asleep and alarmed. To snatch away the golden ornaments, he approached them. The barber, after having taken many ornaments lying on one side of the bed, extended his hand to snatch away ornaments (put) on his body. The brāhmaṇa was awakened by the thief’s touch and was overcome by fear. He did not say anything; (but) closing his eyes remained there only. When the sinful thief took the ornaments from his body and moved, the brāhmaṇa unable to bear the loss of his wealth, came from behind him, and seized him with his hands. O king, the thief also struck the brāhmaṇa with his sword. With his pierced belly, he cried. ‘O father, O mother.’ People shouting “What (happened)?” came near him. They saw him with his entrails coming out and his body smeared with blood. And they asked Mukunda: “Who has done such an act?” With great difficulty he too spoke like this to his relatives:
Mukunda said :
25-26a. This is the result of my deeds done in the previous birth. None (else) gives please or pain to a human being. These are just (the results of) piety and impiety. Their root lies in one’s former act(s).
Nārada said :
26b-28a. Speaking like this, he was troubled by great agony. O king, at that time, when his friends were looking on (i.e. in the presence of his friends) he cast his life. O kind, then his mother, a chaste brāhmaṇa-lady wept after putting his head, adorned with ear-rings on her lap.
The mother said :
28b-35a. O son, you, reaching the final stage (i.e. dying) have destroyed me, as the day’s grace is destroyed by the sun going to the western mountain. O very intelligent one, this body (of you) which is fit for being smeared with sandal, has, having plunged me into the ocean of affliction and grief, been greyish due to dust. Your habit of chewing tāmbūla is certainly being perpetuated by its being mixed with emission of blood. Those very eyes of you which formerly surpassed the beauty of lotuses have now become, as it were, covered with a mass of darkness. O child, get up, get up. Teach your students. At the end of the Vaiśvadeva (sacrifice), honour the guest that has arrived. Your friends, standing at the door, have called you. Go to them. Give them whatever is to be given to them, and take from them whatever is to be received. Oh, Oh! Give reply to me. I fall at your feet. Otherwise, I shall cast my life near you.
Nārada said :
35b-36a. Saying so, the mother of Mukunda, then fainted. His wife, taking his head on her lap, wailed:
The wife said :
36b-41. O lord, O ocean of virtues, listen to my words. If for some reason you are angry with your mother, speak out to me. O good one, formerly you never resorted to silence like this. Some younger brother has insulted you. This parrot in the cage does not eat food without you. Give him well-cooked food, so also to the sārikā uttering indistinct but sweet words. Teach the parrot and the sārikā the series of names of Viṣṇu (like) ‘ Rāma , Rāma; Hare Kṛṣṇa ’. Get up. The two are very clever. What offence have I done to you, that you are not talking to me? I have well preserved the wealth which you have given to me. O lord, I will not wait till the delivery of your lustre (i.e. semen) that you have put into me. I shall follow you.
Nārada said :
42-44. Having thus lamented, that dear wife of Mukunda, desiring to follow him, stopped weeping. O king, then the ascetic, the preceptor of Mukunda, called Vedayana, wandering over the earth went to his house. “Where has Mukunda gone? The mother and the wife of the intelligent one are not seen.” Thus he then asked the female servant.
The female servant said :
45-47a. O preceptor, some thief killed my master at night. He took (away) all the ornaments and silken garments of the daughter-in-law. Falling dead, he (i.e. his body) is at the top of the mansion. His mother, the daughter-in-law, his brothers, fallen into the ocean of great grief, are weeping near him.
Nārada said :
47b-49a. Having heard these words uttered by the female servant, the ascetic, going up to (the top of) the mansion saw his dead disciple. Seeing his relatives weeping excessively near him, the wise one desiring to take them up from the ocean of grief, said to them:
Vedāyana said :
49b-59. O mother, tell me whether you are thus lamenting for his body or his soul. Tell me the truth. (Your) lamenting is not proper for both (the body and the soul). This body, an aggregate of the elements, is earned due to (i.e. as a result of) deeds commenced (by one in one’s existences). When they are exhausted, the elements get separated from them. The coming together of them with the deeds is the birth of men. When they perish, the getting separated of them (i.e. the elements) is the death (of men). Since the coming together or getting separated of the beings is due to their deeds, the wise should not lament for the dull body, dependent on (the deeds). Birth and death are seen in the soul due to the beginningless illusion. (A man) thinks them (to be there) due to his looking upon the body as the soul. (In reality) they are not there. When that (notion of identifying the body with the soul) is removed, he (becomes) that pure, formless Brahman which is self-illumined, the cause of the world, itself beyond a cause (i.e. having no cause), distinguished with virtues, which is eternal, which is knowledge, joy and which always illumines the world with its lustre. The tongue never licks it. The eyes never see it. The ears never hear it. The nose never smells it. The skin never touches it. It is beyond the senses. It is self-illumined; it is self-sighted. It is never the object. It is heyond the mind. It cannot be grasped even by the intelligence. Deities of pure sattva that are the forms of its incarnation serve it, but do not understand its form which is beyond the existent and the non-existent. Such is the nature of the (highest) soul. What man would be so foolish as to be angry with it, since it is neither produced, nor does it perish?
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14533, revision 336622 (2022-04-25T13:46:46Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365793.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.