Skip to main content

Uttara-khaṇḍa · Chapter 253

Chapter 253

Unit 665 of 693Uttara-khaṇḍa · Chapter 253Uttara-khaṇḍa · Chapter 2531 source entries

Uttara-khaṇḍa · Chapter 253

Source

श्रीपार्वत्युवाच- भगवन्सर्वमाख्यातं वैभवावस्थितं हरेः । एतस्मिन्रामकृष्णाभ्यां चरित्रमति विस्मितम् १। अहो रामस्यचरितं कृष्णस्य च महात्मनः । शृण्वत्या मम देवेश कल्पांतरशतैरपि २। तृप्तिं नैवेति भूतेश चेतो हरिकथामृतम् । अधुना श्रोतुमिच्छामि विष्णोर्माहात्म्यमुत्तमम् । तत्पूजनविधिं देव श्रोतुमिच्छाम्यहं तथा ३। श्रीरुद्र उवाच- शृणु देवि प्रवक्ष्यामि हरेश्च सुमहात्मनः । स्थापनं च स्वयं व्यक्तं द्विविधं तत्प्रकीर्तितम् ४। शिला मृद्दारुलोहाद्यैः कृत्वा प्रतिकृतिं हरेः । श्रौतस्मार्तागमप्रोक्तक्रियासंस्थापनं हि यत् ५। तत्स्थापनमिति प्रोक्तं स्वयं व्यक्तं हि मे शृणु । यस्मिन्संनिहितो विष्णुः स्वयमेव नृणां भुवि ६। पाषाणदार्वोरात्मेशः स्वयं व्यक्तं हि तत्स्मृतम् । स्वयं व्यक्तं स्थापितं वा पूजयेन्मधुसूदनम् ७। देवतानां मर्हषीणामर्चनार्थे सनातनः । स्वयमेव जगन्नाथः सान्निध्यं याति केशवः ८। यस्य यद्विग्रहे भोग्यं तदेवाविरभूद्भुवि । तदेव पूजयेन्नित्यं तस्मिन्नेव रमेत्सदा ९। श्रीरङ्गशायी देवेशो विधिनार्च्यः सुरोत्तमः । स एवेक्ष्वाकुनाथानां तपसाविरभूद्भुवि १०। ममापि काश्यां संपूज्यो माधवः कलुषापहः । यत्र यत्र गृहे रम्ये स्वयं व्यक्तः सनातनः ११। तत्रतत्र समागम्य रमेऽहं संव्यवस्थितः । नाष्टांगयोगे यज्ञेशस्त्वर्चायां विंदते नृणाम् १२। चक्षुषोर्विषयं प्राप्य ददाति वरमीप्सितम् । सर्वावस्थासु सौलभ्यमर्चायां लभ्यते जनैः १३। अज्ञानामपि सान्निध्यं सर्वदा पृथिवीतले । जंबूद्वीपे महापुण्ये वर्षे वै भारते शुभे १४। अर्चायां संनिधौ विष्णुर्नेतरेषु कदाचन । तत्तस्माद्भारते वर्षे मुनिभिस्त्रिदशैरपि १५। सेवितः सततं देवि तपोयज्ञक्रियादिभिः । भारतेऽस्मिन्महावर्षे नित्यं संनिहितो हरिः १६। ऐंद्रद्युम्ने तथा कौर्मे सिंहाद्रौ करवीरके । काश्यां प्रयागे सौम्ये च शालग्रामाचले तथा १७। द्वारवत्यां नैमिषे च तथा बदरिकाश्रमे । कृतशौचे हरेत्पापं पौंडरीके च दंडके १८। माथुरे वेङ्कटाद्रौ च श्वेताद्रौ गरुडाचले । कांच्यामनंतशयने श्रींरगे वासवाचले १९। नारायणाचले सौम्ये वाराहे वामनाश्रमे । एवमाद्याः स्वयं व्यक्ताः सर्वकामफलप्रदाः २०। स्वयमेव हि सान्निध्यं यस्मिन्याति जनार्दनः । तस्मिन्नेव स्वयं व्यंक्तं वदंति मुनयः शुभाः २१। महाभागवतश्रेष्ठो विधिना स्थाप्य केशवम् । मंत्रेण कुर्यात्सांनिध्यं स्थापनं तद्विशिष्यते २२। तस्मिन्संपूजयेद्देवं ग्रामेषु च गृहेषु च । शालग्रामशिलायां तु गृहार्चा सद्भिरिष्यते २३। अर्चनं मंत्रपठनं यागयोगो महात्मनः । नामसंकीर्तनं सेवा तच्चिह्नैरंकनं तथा २४। तदीयाराधनं च स्यान्नवधा भिद्यते शुभे । तत्तत्कर्मविधानं च विप्रस्य सततं स्मृतम् २५। महाभागवतः श्रेष्ठो ब्राह्मणो वै गुरुर्नृणाम् । सर्वेषामेवलोकानामसौ पूज्यो यथा हरिः २६। तापादिपंच संस्कारि नवेज्याकर्मकारकः । अर्थपंचकविद्विप्रो महाभागवतः स्मृतः २७। तत्तत्कर्मविधानेज्या क्षत्त्रियस्य विधीयते । तच्चिह्नैरंकने सेवा तदीयानां च पूजनम् २८। मंत्रवर्णस्य जपनं नामसंकीर्तनं हरेः । वंदनं च विशां प्रोक्तं षट्कर्मेज्याविधानतः २९। नामसंकीर्तनं सेवा पूजनं वंदनं तथा । अर्चनं च तदीयानां पंचेज्या शूद्रजन्मनः ३०। साधारणेन सर्वेषां मानसेज्या नृणां प्रिये । स्वाधिकारानुरूपं च कार्या चेज्या जगत्पतेः ३१। अनन्यदेवताभक्तैरनन्यफलसाधकैः । वेदविद्ब्रह्मतत्त्वज्ञैर्वीतरागैर्मुमुक्षुभिः ३२। गुरुभक्तिसमायुक्तैः सुप्रसन्नैः सुसाधुभिः । ब्राह्मणैरितरैश्चापि पूजनीयो हरिः सदा ३३। यथोचिता च वर्णस्य कार्या इज्या हरेर्नृणाम् । वर्णाश्रमानुरूपं च कर्त्तव्यं वैष्णवैः शुभैः ३४। श्रुतिस्मृत्युदितं सम्यङ्नित्यमत्र समाचरेत् । श्रुतिस्मृत्युक्तकर्माणि नातिक्रामेत बुद्धिमान् ३५। श्रुतिस्मृत्युक्तमाचारं यो न सेवेत वैष्णवः । स च पाखंडमापन्नो रौरवे नरके वसेत् ३६। तस्माद्वर्णानुरूपां वै कुर्यादिज्यां जगत्पतेः । तस्मात्स्मृत्युक्तमाचारं कुर्याद्वै मानवः सदा ३७। साधारणा हि सर्वेषां मानसेज्या शुभे नृणाम् । स्वाधिकारं निरीक्ष्यैव कर्म कुर्यादतंद्रितः ३८। शमोदमस्तपः शौचं सत्यमामिषवर्जनम् । अस्तेयमेवाहिंसा च सर्वेषां धर्मसाधनम् ३९। तस्माद्वर्णानुरूपेण पूजयेन्मधुसूदनम् । रात्रावंते समुत्थाय उपस्पृश्य यथाविधि ४०। नमस्कृत्य गुरून्स्वस्य संस्मरेदच्युतं हृदि । सहस्रनामभिर्भक्त्या कीर्तयेद्वाग्यतः शुचिः ४१। बहिर्ग्रामात्समुसृज्य मूलमंत्रं यथाविधि । शौचं कृत्वा यथान्यायमाचम्य प्रयतः शुचिः ४२। दंतधावनपूर्वं तु स्नानं कुर्याद्यथाविधि । आदाय तुलसीमूलमृदं तत्पत्रसंयुताम् ४३। मूलमंत्रेणाभिमंत्र्य गायत्र्या च शुभानने । मंत्रेणैवानुलिप्तांगः स्नायात्कृत्वाघमर्षणम् ४४। हरिपादोद्भवां गंगां तत्रावाह्य सुनिर्मले । निमज्ज्याशु जपेत्सूक्तमघमर्षणमुत्तमम् ४५। आचम्य मार्जनं कुर्यात्पौरुषोक्तक्रमादथ । पश्चादाशु निमज्ज्याथ मूलमंत्रं जपेद्बुधः ४६। अष्टाविंशतिवारं वा शतमष्टोत्तरं च वा । प्रार्थयेदभिमंत्र्याथ जलमंत्रेण वैष्णवः ४७। आचम्य तर्पयेद्देवान्नृषींश्चैव पितॄंस्तथा । निपीड्य वस्त्रमाचम्य धौतवस्त्रेण वेष्टितः ४८। विमलां मृत्तिकां रम्यामादाय द्विजसत्तमः । मंत्रेणैवाभिमंत्र्याथ ललाटादिषु वैष्णवः ४९। धारयेदूर्द्ध्वपुंड्रानि यथासंख्यमतंद्रितः । उपास्य विधिवत्संध्यां सावित्रीं च जपेद्बुधः ५० 6.253.50। संयतात्मा गृहं गत्वा पादौ प्रक्षाल्य वाग्यतः । आचम्यैकाग्रमनसा पूजामंडपमाविशेत् ५१। रम्ये शुभ्रतरे पीठे पुष्पोपचय शोभिते । तस्मिन्निवेश्य देवं तं लक्ष्मीनारायणं प्रभुम् ५२। पूजयेद्विधिना सम्यग्गंधपुष्पाक्षतादिभिः । स्थापने वा स्वयं व्यक्ते गृहार्चायां विधानतः ५३। श्रौतस्मार्तागमोक्तानामर्चनं विधिना द्विजः । कुर्याद्भक्त्या यथार्हं च विष्णोः प्रयतमानसः ५४। यथोपदिष्टं गुरुणा तथा कुर्वीत वैष्णवः । श्रौतं वैखानसं प्रोक्तं वासिष्ठं स्मार्तमुच्यते ५५। पंचरात्रविधानं च दिव्यागममितीरितम् । क्रियालोपं न कर्त्तव्यं विष्णोराराधनं परम् ५६। आवाहनासनार्घ्याद्यैर्गंधपुष्पाक्षतादिभिः । धूपैर्दीपैश्च नैवेद्यैस्तांबूलाद्यैर्नमस्कृतैः ५७। कुर्यादाराधनं विष्णोर्यथाशक्त्या मुदान्वितः । प्रत्यृचं पुरुषसूक्तेन मूलमंत्रेण वैष्णवः ५८। मंत्रद्वयेन कुर्वीत षोडशैरुपचारकैः । भूयः प्रत्युपचारेषु दद्यात्पुष्पाञ्जलिं ततः ५९। आवाहयेज्जगन्नाथं मुद्रया चैव वैष्णवः । आसनं तु यथा दद्यात्पुष्पकेण च मुद्रया ६०। दीपार्घ्याचमनं स्नानं पात्रस्थैर्विमलैर्जलैः । मंगलद्रव्यसंयुक्तैस्तुलसीदलमिश्रितैः ६१। दद्यात्प्रत्युपचारं तु मूलमंत्रद्वयेन च । सुवासितेन तैलेन कुर्यादभ्यंजनं ततः ६२। कस्तूर्याचंदेनेनापि कुर्यादुद्वर्त्तनादिकम् । सुगंधवासितैस्तोयैः स्नाप्य मंत्रयुतैः शुभैः ६३। वस्त्रैराभरणैर्दिव्यैरलंकृत्य यथाविधि । मधुपर्कं ततो दद्याद्गंधं दद्यात्सुवासितम् ६४। सुरभीणि सुपुष्पाणि भक्त्या सम्यङ्निवेदयेत् । धूपं दशांगमष्टांगं दीपं च सुमनोहरम् ६५। नैवेद्यं विविधं दद्यात्पायसापूपमिश्रितम् । कर्पूरं तु सतांबूलं भक्त्या चैव निवेदयेत् ६६। दीपैर्नीराजनं कृत्वा पुष्पमालां समर्चयेत् । परिणीय प्रणम्याथ स्तुत्वा स्तोत्रैरनुत्तमैः ६७। गरुडाङ्के शाययित्वा मङ्गलार्घ्यं निवेदयेत् । संकीर्त्य नामभिः पुण्यैः पश्चाद्धोमं समाचरेत् ६८। हरेर्नैवैद्यशेषेण जहुयाद्वह्निमंडले । प्रत्यृचं पौरुषं सूक्तं श्रीसूक्तं मंगलाह्वयम् ६९। होतव्यमाज्यसंमिश्रं हविषा वैदिकानले । प्रोक्तेन मंत्ररत्नेन जुहुयाद्भक्तिसंयुतम् ७०। अष्टोत्तरशतवारमष्टाविंशतिमेव च । यज्ञरूपं महाविष्णुं ध्यायन्वै जुहुयाद्धविः ७१। शुद्धजांबूनदनिभं शंखचक्रगदाधरम् । समस्तवेदवेदांतसांगोपांगयुतं प्रभुम् ७२। देव्या श्रिया समासीनं ध्यात्वा होमं समाचरेत् । एकैकामाहुतिं पश्चान्नामभिर्जुहुयाद्धविः ७३। नित्यान्भक्तान्समुदिदश्य महाभागवतोत्तमः । भूलीला विमलाद्याश्च शक्तयः प्रथमं क्रमात् ७४। अनंतं विहगेंद्रादि देवतास्तदनंतरम् । वासुदेवादयः पश्चात्तथा शक्त्यादि देवताः ७५। मूर्त्तयः केशवाद्याश्च तथा संकर्षणादयः । मत्स्यकूर्मादयश्चैव तथा चक्रादिहेतयः ७६। कुमुदादयश्च त्रिदशास्तथा चंद्रादिदेवताः । इंद्रादिलोकपालाश्च तथा धर्मादिदेवताः ७७। होतव्याः क्रमशस्तस्मिन्संपूज्याश्च विशेषतः । एतद्वैकुंठहोमं तु महाभागवतोत्तमः ७८। नित्यार्चनविधौ नित्यं कुर्वीत सुसमाहितः । गृहार्चने गृहद्वारि पंचयज्ञविधानतः ७९। दत्त्वा बलिविधानेन पश्चादाचमनं चरेत् । उपविश्यासने शुभ्रे कृष्णाजिनकुशोत्तरे ८०। मंत्रयोगे प्रकुर्वीत भोगार्थं सुखमात्मनः । सम्यक्पद्मासनासीनो भूतशुद्धिं समाचरेत् ८१। प्राणायामत्रयं कुर्यान्मन्त्रेण विजितेंद्रियः । उदङ्मुखं ततः कृत्वा हृत्पङ्कजमनुत्तमम् ८२। विकासं तस्य कुर्वीत विज्ञानरविणा हृदि । तत्कर्णिकायां वह्न्यर्कशशिबिंबान्यनुक्रमात् ८३। त्रयं त्रयीमये तस्मिंश्चिंतयेद्वैष्णवोत्तमः । नानारत्नमयं पीठं तेषामुपरि चिंतयेत् ८४। तस्मिन्हृत्पद्ममूलांते बालार्कसदृशद्युतिम् । अष्टैश्वर्यदलं पद्मं मंत्राक्षरमयं चरेत् ८५। तस्मिन्देव्या समासीनं कोटिशीतांशुसंनिभम् । चतुर्भुजं सुंदरांगं शंखचक्रगदाधरम् ८६। पद्मपत्रविशालाक्षं सर्वलक्षणलक्षितम् । श्रीवत्सकौस्तुभोरस्कं पीतवस्त्रधरं प्रभुम् ८७। विचित्राभरणैर्युक्तं दिव्यमंडनमंडितम् । दिव्यचंदनलिप्तांगं दिव्यपुष्पोपशोभितम् ८८। तुलसीकोमलदलवनमालाविभूषितम् । बालार्ककोटिसदृशं कांत्या देव्या श्रिया सह ८९। सर्वलक्षणलक्षण्या समाश्लिष्टतनुः शिवम् । एवं ध्यात्वा जपेन्मंत्रं समाहितमनाः शुचिः ९०। सहस्रं शतवारं वा यथाशक्त्याऽथवापि च । मनसैवार्चनं कृत्वा विरमेत्तत्र भक्तितः ९१। तदीयानर्च्चयेद्भक्त्या तस्मिन्काले समागतान् । तर्पयित्वान्नपानाद्यैरनुव्रज्य विसर्जयेत् ९२। अर्च्चयित्वा पितॄन्देवांस्तर्पयेच्च विधानतः । संपूज्यातिथिभृत्यांश्च भुंजीयातां च दम्पती ९३। यक्षराक्षस भूतानामर्चनं वर्जयेत्सदा । यो मोहात्कुरुते विप्रः स चांडालो भवेद्ध्रुवम् ९४। यक्षाणां च पिशाचानां मद्यमांसभुजां तथा । दिवौकसां तु भजनं सुरापानसमं स्मृतम् ९५। ब्रह्मराक्षसवेतालयक्षभूतार्चनं नृणाम् । कुंभीपाकमहाघोर नरकप्राप्तिसाधनम् ९६। कोटिजन्मकृतं पुण्यं यज्ञदानक्रियादिकम् । सद्यः सर्वं लयं याति यक्षभूतादिपूजनात् ९७। स्त्रियो वा पुरुषो वापि यक्षभूतादिकार्च्चनात् । कल्पकोटिसहस्राणि कल्पकोटिशतानि च ९८। क्रिमिर्भूत्वाथ विष्ठायां पितृभिः सह मज्जति । यक्षाणां च पिशाचानां तामसानां दिवौकसाम् ९९। निवेदितान्नं योऽश्नाति पूयशोणितभुग्भवेत् । यक्षान्भूतगणांश्चान्यान्क्रूरान्वै ब्रह्मराक्षसान् १०० 6.253.100। उद्दिश्य भुङ्क्ते यो विप्रः सद्यश्चाण्डाल एव सः । या नारी पूजयेद्यक्षान्पिशाचोरगराक्षसान् १०१। सा याति नरकं घोरं कालसूत्रमधोमुखी । पितृभिः सह कल्पांतमुषित्वा तत्र दारुणे १०२। लिहन्मूत्रपुरीषं वै कृच्छ्रात्सूचिमुखैस्तथा । कृमिभिर्भक्षमाणांगो यावदाभूतसंप्लवम् १०३। पश्चाद्भूमौ दशाहेषु जायते शतसंख्यया । तस्माद्यक्षादिकानां च देवानामर्च्चनं त्यजेत् १०४। स्वतंत्रपूजनं यत्र वैदिकानामपि त्यजेत् । अर्च्चयित्वा जगद्वंद्यं देवं नारायणं हरिम् १०५। तदावरणसंस्थानं देवस्य परितोऽर्च्चयेत् । हरेर्भुक्तावशेषेण बलिं तेभ्यो विनिःक्षिपेत् १०६। होमं चैव प्रकुर्वीत तच्छेषेणैव वैष्णवः । हरेर्निवेदितुं सम्यग्देवेभ्यो जुहुयाद्धविः १०७। पितृभ्यश्चापि तद्दद्यात्सर्वमानंत्यमाप्नुयात् । प्राणिनां पीडनं यत्तद्विदुषां निरयाय वै १०८। अदत्तं चैव यत्किंचित्परस्वं गृह्यते नरैः । स्तेयं तद्विद्धि गिरिजे नरकस्यैव कारणम् १०९। लशुनं मद्यपानादि मूलकं गृंजनं तथा । तिलपिष्टं शिग्रु बिल्वं तथा कोशातकीं तथा ११०। अलाबुं चैव वार्ताकं बीजालद्यं कवचानि च । एवमन्यान्यभक्ष्याणि शास्त्रदृष्टानि वै नरः १११। खादन्नरकमाप्नोति विचित्रमशिवं तथा । अवैष्णवानां यच्चान्नं पतितानां तथैव च ११२। अनर्पितं तथा विष्णोः श्वमांससदृशं भवेत् । यक्षराक्षसभूतान्नं सुरा मद्यं च गृञ्जनम् ११३। योऽश्नाति निरयं याति पूयशोणितभोजनम् । एतैः संस्थापनस्पर्शसहवासादिभिर्नरः ११४। तेपियान्त्येव निरयं विण्मूत्रकृमिभोजनम् । पतितानां च संसर्गात्पाखंडानां तथैव च ११५। सर्वयज्ञस्यभोक्तारं पुराणं पुरुषोत्तमम् । ज्ञात्वा सर्वं प्रकुर्वीत नित्यनैमित्तिकाः क्रियाः ११६। यक्षराक्षसभूताश्च कूष्माण्डगण भैरवाः । नार्च्चनीयाः सदा देवि स्वर्गलोकमभीप्सुभिः ११७। यक्षराक्षसभूतानामर्च्चनं वर्जयेद्द्विजः । पैशाचत्वमवाप्नोति कल्पकोटिशतत्रयम् ११८। तस्माद्राक्षसभूतानामर्चनं प्रतिषिध्यते । कल्पकोटिसहस्राणि कल्पकोटिशतानि च ११९। रौरवं नरकं याति यक्षभूतगणार्चनात् । शंखचक्रादिभिश्चिह्नैरन्यैः प्रियतमैर्हरेः १२०। रहितः सर्वधर्मेभ्यः प्रच्युतो नरकं व्रजेत् । अगम्यागमनाद्धिंसा परद्रव्यापहारणात् १२१। अभक्ष्यभक्षणात्सद्यो नरकं समवाप्नुयात् । यस्तु पाणिगृहीतां च हित्वाऽन्यां यो स्त्रियं व्रजेत् १२२। अगम्यागमनं तद्धि सद्यो नरककारकम् । पतितानां च संसर्गात्पाखंडानां तथैव च १२३। विकर्मस्थानां च तथा यात्येव निरयं नरः । संसर्गिणां च संसर्गं तत्संसर्गमपि त्यजेत् १२४। वैष्णवः कुलमेकं तु वर्जयेत्पापसंयुतम् । एकांती संत्यजेद्ग्रामं महापातकमिश्रितम् १२५। तथैव परमेकान्ती तद्देशमपि वर्जयेत् । स्वकर्म्मज्ञानभक्त्यादि साधनं वैष्णवं स्मृतम् १२६। हरेराज्ञानुरूपेण कर्मज्ञानादि यश्चरेत् । स एकांती भवेद्विप्रो वासुदेवपरायणः १२७। अकृत्यं वैष्णवः पापबुद्ध्या सम्यक्परित्यजेत् । एकांती संत्यजेच्छास्त्रं दूषणान्मनसापि च १२८। तथैव परमैकांती हेयबुद्ध्या परित्यजेत् । नित्यं नैमित्तिकं काम्यं कृत्यं तु त्रिविधं स्मृतम् १२९। ज्ञानं तथैवलोकेऽस्मिन्मुनिभिः संप्रकीर्तितम् । कृत्याकृत्यविवेकं च परलोकस्य चिंतनम् १३०। तत्प्राप्तिसाधनं विष्णोः स्वरूपज्ञानमेव च । भक्तियुक्तो भवेद्भक्तो नवधा सा प्रकीर्तिता १३१। सुदर्शनोर्द्ध्वपुंड्रादि तच्चिह्नैरंकनं शुभम् । सद्गुरोमंत्रपठनमर्चनं विधिना हरेः १३२। स्मरणं कीर्तनं विष्णोः सेवा च परमात्मनः । प्रणामस्तस्य पुरतस्तदीयानां च पूजनम् १३३। प्रसादतीर्थसेवा च भक्तिर्नवविधा स्मृता । यस्मात्प्रपद्यते देवं शरणं वैष्णवो हरिम् १३४। प्रपत्तिः सा तु विज्ञेया त्रिविधा संप्रकीर्तिता । तामसी राजसी चैव सात्विकी त्रिविधा स्मृता १३५। सापि त्रिधाकृता सिद्धिः सामान्या सर्वदेहिनाम् । एतच्चतुष्टयं देवि हेयं संत्यज्य वैष्णवः १३६। उपायभूतं ब्रह्मैवमवलंबेत वैष्णवम् । उपायभावात्संत्यज्य कर्मज्ञानादिकं नरः १३७। कुर्वीत भगवत्प्रीत्यै महाभागवतोत्तमः । त्रिकालमर्चयेद्विष्णुं भक्त्या वै पुरुषोत्तमम् १३८। नैमित्तिके विशेषेण पूजयेद्विधिना शुभे । प्रत्यहं कार्तिके मासि जातीपुष्पैः समर्चयेत् १३९। दद्यादखंडं दीपं च नियतात्मा दृढव्रतः । ब्राह्मणान्भोजयित्वांते हरिसायुज्यमाप्नुयात् १४०। धनुष्युषसि देवेशं मासमेकं निरंतरम् । अर्चयेदुत्पलैर्देवि करवीरैः सितासितैः १४१। धूपदीपैश्च नैवेद्यैर्यथाशक्त्या निवेदयेत् । समाप्तौ भोजयेद्विप्रान्महाभागवतोत्तमान् १४२। अश्वमेधसहस्रस्य फलमाप्नोत्यसंशयम् । तपो मास्युदिते भानौ स्नात्वा नद्यां विशेषतः १४३। अर्च्चयेन्माधवं पुष्पैरुत्पलैश्च शुभानने । पायसं सघृतं दिव्यं भक्त्या तत्र निवेदयेत् १४४। स्नात्वा संपूजयेद्विष्णुं मासमेकं निरंतरम् । शर्करांबुयुतं नित्यमुद्यानं विनिवेदयेत् १४५। वैष्णवान्पूजयेद्भक्त्या मासान्ते शुभदर्शने । मधुमासि तथा नित्यं बकुलैश्चंपकैरपि १४६। पूजयेज्जगतामीशं गुडान्नं च निवेदयेत् । मासांते वैष्णवान्विप्रान्भोजयेत्सुसमाहितः १४७। सहस्रवार्षिकीं पूजां प्रतिनित्यमवाप्नुयात् । माधवे पूजयेद्देवं शतपत्रैर्महोत्पलैः १४८। पूजयित्वा विधानेन दध्यन्नं फलसंयुतम् । गुडोदकं च भक्त्या वै तस्मिन्देवि निवेदयेत् १४९। लक्ष्म्या युक्तो जगन्नाथः प्रीतो भवति पार्वति । शुक्रे तु शुक्लकमलैः पाटलैः कुमुदोत्पलैः १५० 6.253.150। अर्चयित्वा हृषीकेशमन्नं चूतफलैर्युतम् । निवेदयित्वा भक्त्या वै गवांकोटिप्रदो भवेत् १५१। वैष्णवान्भोजयित्वाथ सर्वमानंत्यमाप्नुयात् । आषाढे देवदेवेशं लक्ष्मीभर्तारमच्युतम् १५२। श्रीपुष्पैरर्चयेन्नित्यं पायसान्नं निवेदयेत् । मासान्ते भोजयेद्विप्रान्महाभागवतोत्तमान् १५३। षष्टिवर्षसहस्रस्य पूजां प्राप्नोत्यसंशयः । नभोमास्यर्चयेद्विष्णुं पुन्नागैः केतकीदलैः १५४। अर्चयित्वाच्युतं भक्त्या न भूयो जन्मभाग्भवेत् । दद्यादपूपान्भक्त्याथ शर्कराघृतमिश्रितान् १५५। ब्राह्मणान्भोजयेत्तद्वत्सर्वमानंत्यमाप्नुयात् । नभस्येऽप्यर्चयेदीशं कुंदैः कुरबकैरपि १५६। क्षीरान्नं गुडसंमिश्रं भक्त्या तत्र निवेदयेत् । गवांकोटिप्रदानस्य प्रत्यहं फलमाप्नुयात् १५७। नीलोत्पलैरिषे मासि पूजयेन्मधुसूदनम् । भक्त्या निवेदयेत्तस्मिन्क्षीरमापूपमिश्रितम् १५८। कल्पकोटिसहस्राणि कल्पकोटिशतानि च । वैष्णवं लोकमाप्नोति मुदितः स्वजनैर्वृतः १५९। ऊर्जे मासि तथा देवि कोमलैस्तुलसीदलैः । पूजयित्वाच्युतं भक्त्या तत्सायुज्यमवाप्नुयात् १६०। क्षीराज्यशर्करोपेतमन्नं वै पायसं तथा । अपूपं च क्रमेणैव भक्त्या सम्यङ्निवेदयेत् १६१। अमायां मंदवारे च वैष्णवर्क्षे तथैव च । रविसंक्रमे व्यतीपाते ग्रहणं चंद्र सूर्ययोः १६२। विशेषेणार्चयेद्विष्णुं यथाशक्त्या वरानने । गुरोरुत्क्रांतदिवसे जन्मर्क्षेषु तथा हरेः १६३। इष्टिं च वैष्णवीं कुर्याच्छक्त्या वै द्विजसत्तमः । दद्यात्पुष्पांजलिं तत्र प्रत्यर्चं वेदसंमितम् १६४। पारणं चापि कुर्वीत चरुणा पायसेन वा । वैष्णवान्भोजयेद्विप्राञ्छक्त्या दद्याच्च दक्षिणाम् १६५। कुलकोटिं समुधृत्य वैष्णवं पदमाप्नुयात् । सर्ववेदैरशक्तश्चेद्यष्टुं भागवतोत्तमम् १६६। वैष्णवैरनुवाकैर्वा सप्तरात्रं निरंतरम् । पुष्पांजलिसहस्रं तु होमं च प्रत्यहं चरेत् १६७। प्रीतये वा भगवतः प्रतिश्लोकं यजेदबुधः । अथवा मंत्ररत्नं हि सप्तरात्रं निरंतरम् १६८। अष्टोत्तरसहस्रं तु जुहुयाद्धविषा यजेत् । विशेषेणार्चयेद्विद्वान्महाभागवतोत्तमान् १६९। अंते चावभृथं कुर्याद्यथाविभवसारतः । वैष्णवैरनुवाकैश्च कुर्यादवभृथं द्विजः १७०। अत्र स्नात्वा विधानेन यथाशक्त्या द्विजोत्तमः । शुभे पात्रांतरे रम्ये पादौ प्रक्षाल्य भक्तितः १७१। अर्चयेद्गंधपुष्पाद्यैर्वस्त्रैराभरणादिभिः । तांबूलेन फलैर्वापि यथाशक्त्या समर्चयेत् १७२। भोजयित्वान्नपानाद्यैः प्रणम्य च पुनःपुनः । आसीमांतमनुव्रज्य नमस्कृत्य विसर्जितम् १७३। पुनः प्रणम्य भक्त्याथ शनैस्तत्र निवर्त्तितः । गृहं प्रविश्य देवेशं पूजयेत्प्रयतात्मवान् १७४। एवमभ्यर्चयेद्विष्णुं यावज्जीवमतंद्रितः । तदीयांश्च विशेषेण पूजयेत्सर्वदा शुभे १७५। आराधनानां सर्वेषां विष्णोराराधनं परम् । तस्मात्परतरं देवि तदीयानां समर्चनम् १७६। अर्चयित्वापि गोविंदं तदीयान्नार्चयेत्पुनः । न स भागवतो ज्ञेयः केवलं दांभिकः स्मृतः १७७। पुमांस्तस्मात्प्रयत्नेन वैष्णवान्पूजयेत्सदा । सर्वं तरति दुःखौघं महाभागवतार्चनात् १७८। एवमुक्तं मया देवि विष्णोराराधनं परम् । नित्यनैमित्तिकं चैव तदीयानां च पूजनम् १७९। पौरुषं तस्य याथात्म्यं फलसाधनमेव च । तस्यावसथदेहं च कर्माद्यपि चतुष्टयम् । तव प्रोक्तं मया देवि किमन्यच्छ्रोतुमिच्छसि १८०। इति श्रीपाद्मे महापुराणे पंचपंचाशत्साहस्र्यां संहितायामुत्तरखंडे उमामहेश्वरसंवादे विष्णुपूजाविधानवैष्णवाचारकथनंनाम त्रिपंचाशदधिकद्विशततमोऽध्यायः २५३।

śrīpārvatyuvāca- bhagavansarvamākhyātaṃ vaibhavāvasthitaṃ hareḥ | etasminrāmakṛṣṇābhyāṃ caritramati vismitam 1| aho rāmasyacaritaṃ kṛṣṇasya ca mahātmanaḥ | śṛṇvatyā mama deveśa kalpāṃtaraśatairapi 2| tṛptiṃ naiveti bhūteśa ceto harikathāmṛtam | adhunā śrotumicchāmi viṣṇormāhātmyamuttamam | tatpūjanavidhiṃ deva śrotumicchāmyahaṃ tathā 3| śrīrudra uvāca- śṛṇu devi pravakṣyāmi hareśca sumahātmanaḥ | sthāpanaṃ ca svayaṃ vyaktaṃ dvividhaṃ tatprakīrtitam 4| śilā mṛddārulohādyaiḥ kṛtvā pratikṛtiṃ hareḥ | śrautasmārtāgamaproktakriyāsaṃsthāpanaṃ hi yat 5| tatsthāpanamiti proktaṃ svayaṃ vyaktaṃ hi me śṛṇu | yasminsaṃnihito viṣṇuḥ svayameva nṛṇāṃ bhuvi 6| pāṣāṇadārvorātmeśaḥ svayaṃ vyaktaṃ hi tatsmṛtam | svayaṃ vyaktaṃ sthāpitaṃ vā pūjayenmadhusūdanam 7| devatānāṃ marhaṣīṇāmarcanārthe sanātanaḥ | svayameva jagannāthaḥ sānnidhyaṃ yāti keśavaḥ 8| yasya yadvigrahe bhogyaṃ tadevāvirabhūdbhuvi | tadeva pūjayennityaṃ tasminneva rametsadā 9| śrīraṅgaśāyī deveśo vidhinārcyaḥ surottamaḥ | sa evekṣvākunāthānāṃ tapasāvirabhūdbhuvi 10| mamāpi kāśyāṃ saṃpūjyo mādhavaḥ kaluṣāpahaḥ | yatra yatra gṛhe ramye svayaṃ vyaktaḥ sanātanaḥ 11| tatratatra samāgamya rame'haṃ saṃvyavasthitaḥ | nāṣṭāṃgayoge yajñeśastvarcāyāṃ viṃdate nṛṇām 12| cakṣuṣorviṣayaṃ prāpya dadāti varamīpsitam | sarvāvasthāsu saulabhyamarcāyāṃ labhyate janaiḥ 13| ajñānāmapi sānnidhyaṃ sarvadā pṛthivītale | jaṃbūdvīpe mahāpuṇye varṣe vai bhārate śubhe 14| arcāyāṃ saṃnidhau viṣṇurnetareṣu kadācana | tattasmādbhārate varṣe munibhistridaśairapi 15| sevitaḥ satataṃ devi tapoyajñakriyādibhiḥ | bhārate'sminmahāvarṣe nityaṃ saṃnihito hariḥ 16| aiṃdradyumne tathā kaurme siṃhādrau karavīrake | kāśyāṃ prayāge saumye ca śālagrāmācale tathā 17| dvāravatyāṃ naimiṣe ca tathā badarikāśrame | kṛtaśauce haretpāpaṃ pauṃḍarīke ca daṃḍake 18| māthure veṅkaṭādrau ca śvetādrau garuḍācale | kāṃcyāmanaṃtaśayane śrīṃrage vāsavācale 19| nārāyaṇācale saumye vārāhe vāmanāśrame | evamādyāḥ svayaṃ vyaktāḥ sarvakāmaphalapradāḥ 20| svayameva hi sānnidhyaṃ yasminyāti janārdanaḥ | tasminneva svayaṃ vyaṃktaṃ vadaṃti munayaḥ śubhāḥ 21| mahābhāgavataśreṣṭho vidhinā sthāpya keśavam | maṃtreṇa kuryātsāṃnidhyaṃ sthāpanaṃ tadviśiṣyate 22| tasminsaṃpūjayeddevaṃ grāmeṣu ca gṛheṣu ca | śālagrāmaśilāyāṃ tu gṛhārcā sadbhiriṣyate 23| arcanaṃ maṃtrapaṭhanaṃ yāgayogo mahātmanaḥ | nāmasaṃkīrtanaṃ sevā taccihnairaṃkanaṃ tathā 24| tadīyārādhanaṃ ca syānnavadhā bhidyate śubhe | tattatkarmavidhānaṃ ca viprasya satataṃ smṛtam 25| mahābhāgavataḥ śreṣṭho brāhmaṇo vai gururnṛṇām | sarveṣāmevalokānāmasau pūjyo yathā hariḥ 26| tāpādipaṃca saṃskāri navejyākarmakārakaḥ | arthapaṃcakavidvipro mahābhāgavataḥ smṛtaḥ 27| tattatkarmavidhānejyā kṣattriyasya vidhīyate | taccihnairaṃkane sevā tadīyānāṃ ca pūjanam 28| maṃtravarṇasya japanaṃ nāmasaṃkīrtanaṃ hareḥ | vaṃdanaṃ ca viśāṃ proktaṃ ṣaṭkarmejyāvidhānataḥ 29| nāmasaṃkīrtanaṃ sevā pūjanaṃ vaṃdanaṃ tathā | arcanaṃ ca tadīyānāṃ paṃcejyā śūdrajanmanaḥ 30| sādhāraṇena sarveṣāṃ mānasejyā nṛṇāṃ priye | svādhikārānurūpaṃ ca kāryā cejyā jagatpateḥ 31| ananyadevatābhaktairananyaphalasādhakaiḥ | vedavidbrahmatattvajñairvītarāgairmumukṣubhiḥ 32| gurubhaktisamāyuktaiḥ suprasannaiḥ susādhubhiḥ | brāhmaṇairitaraiścāpi pūjanīyo hariḥ sadā 33| yathocitā ca varṇasya kāryā ijyā harernṛṇām | varṇāśramānurūpaṃ ca karttavyaṃ vaiṣṇavaiḥ śubhaiḥ 34| śrutismṛtyuditaṃ samyaṅnityamatra samācaret | śrutismṛtyuktakarmāṇi nātikrāmeta buddhimān 35| śrutismṛtyuktamācāraṃ yo na seveta vaiṣṇavaḥ | sa ca pākhaṃḍamāpanno raurave narake vaset 36| tasmādvarṇānurūpāṃ vai kuryādijyāṃ jagatpateḥ | tasmātsmṛtyuktamācāraṃ kuryādvai mānavaḥ sadā 37| sādhāraṇā hi sarveṣāṃ mānasejyā śubhe nṛṇām | svādhikāraṃ nirīkṣyaiva karma kuryādataṃdritaḥ 38| śamodamastapaḥ śaucaṃ satyamāmiṣavarjanam | asteyamevāhiṃsā ca sarveṣāṃ dharmasādhanam 39| tasmādvarṇānurūpeṇa pūjayenmadhusūdanam | rātrāvaṃte samutthāya upaspṛśya yathāvidhi 40| namaskṛtya gurūnsvasya saṃsmaredacyutaṃ hṛdi | sahasranāmabhirbhaktyā kīrtayedvāgyataḥ śuciḥ 41| bahirgrāmātsamusṛjya mūlamaṃtraṃ yathāvidhi | śaucaṃ kṛtvā yathānyāyamācamya prayataḥ śuciḥ 42| daṃtadhāvanapūrvaṃ tu snānaṃ kuryādyathāvidhi | ādāya tulasīmūlamṛdaṃ tatpatrasaṃyutām 43| mūlamaṃtreṇābhimaṃtrya gāyatryā ca śubhānane | maṃtreṇaivānuliptāṃgaḥ snāyātkṛtvāghamarṣaṇam 44| haripādodbhavāṃ gaṃgāṃ tatrāvāhya sunirmale | nimajjyāśu japetsūktamaghamarṣaṇamuttamam 45| ācamya mārjanaṃ kuryātpauruṣoktakramādatha | paścādāśu nimajjyātha mūlamaṃtraṃ japedbudhaḥ 46| aṣṭāviṃśativāraṃ vā śatamaṣṭottaraṃ ca vā | prārthayedabhimaṃtryātha jalamaṃtreṇa vaiṣṇavaḥ 47| ācamya tarpayeddevānnṛṣīṃścaiva pitṝṃstathā | nipīḍya vastramācamya dhautavastreṇa veṣṭitaḥ 48| vimalāṃ mṛttikāṃ ramyāmādāya dvijasattamaḥ | maṃtreṇaivābhimaṃtryātha lalāṭādiṣu vaiṣṇavaḥ 49| dhārayedūrddhvapuṃḍrāni yathāsaṃkhyamataṃdritaḥ | upāsya vidhivatsaṃdhyāṃ sāvitrīṃ ca japedbudhaḥ 50 6.253.50| saṃyatātmā gṛhaṃ gatvā pādau prakṣālya vāgyataḥ | ācamyaikāgramanasā pūjāmaṃḍapamāviśet 51| ramye śubhratare pīṭhe puṣpopacaya śobhite | tasminniveśya devaṃ taṃ lakṣmīnārāyaṇaṃ prabhum 52| pūjayedvidhinā samyaggaṃdhapuṣpākṣatādibhiḥ | sthāpane vā svayaṃ vyakte gṛhārcāyāṃ vidhānataḥ 53| śrautasmārtāgamoktānāmarcanaṃ vidhinā dvijaḥ | kuryādbhaktyā yathārhaṃ ca viṣṇoḥ prayatamānasaḥ 54| yathopadiṣṭaṃ guruṇā tathā kurvīta vaiṣṇavaḥ | śrautaṃ vaikhānasaṃ proktaṃ vāsiṣṭhaṃ smārtamucyate 55| paṃcarātravidhānaṃ ca divyāgamamitīritam | kriyālopaṃ na karttavyaṃ viṣṇorārādhanaṃ param 56| āvāhanāsanārghyādyairgaṃdhapuṣpākṣatādibhiḥ | dhūpairdīpaiśca naivedyaistāṃbūlādyairnamaskṛtaiḥ 57| kuryādārādhanaṃ viṣṇoryathāśaktyā mudānvitaḥ | pratyṛcaṃ puruṣasūktena mūlamaṃtreṇa vaiṣṇavaḥ 58| maṃtradvayena kurvīta ṣoḍaśairupacārakaiḥ | bhūyaḥ pratyupacāreṣu dadyātpuṣpāñjaliṃ tataḥ 59| āvāhayejjagannāthaṃ mudrayā caiva vaiṣṇavaḥ | āsanaṃ tu yathā dadyātpuṣpakeṇa ca mudrayā 60| dīpārghyācamanaṃ snānaṃ pātrasthairvimalairjalaiḥ | maṃgaladravyasaṃyuktaistulasīdalamiśritaiḥ 61| dadyātpratyupacāraṃ tu mūlamaṃtradvayena ca | suvāsitena tailena kuryādabhyaṃjanaṃ tataḥ 62| kastūryācaṃdenenāpi kuryādudvarttanādikam | sugaṃdhavāsitaistoyaiḥ snāpya maṃtrayutaiḥ śubhaiḥ 63| vastrairābharaṇairdivyairalaṃkṛtya yathāvidhi | madhuparkaṃ tato dadyādgaṃdhaṃ dadyātsuvāsitam 64| surabhīṇi supuṣpāṇi bhaktyā samyaṅnivedayet | dhūpaṃ daśāṃgamaṣṭāṃgaṃ dīpaṃ ca sumanoharam 65| naivedyaṃ vividhaṃ dadyātpāyasāpūpamiśritam | karpūraṃ tu satāṃbūlaṃ bhaktyā caiva nivedayet 66| dīpairnīrājanaṃ kṛtvā puṣpamālāṃ samarcayet | pariṇīya praṇamyātha stutvā stotrairanuttamaiḥ 67| garuḍāṅke śāyayitvā maṅgalārghyaṃ nivedayet | saṃkīrtya nāmabhiḥ puṇyaiḥ paścāddhomaṃ samācaret 68| harernaivaidyaśeṣeṇa jahuyādvahnimaṃḍale | pratyṛcaṃ pauruṣaṃ sūktaṃ śrīsūktaṃ maṃgalāhvayam 69| hotavyamājyasaṃmiśraṃ haviṣā vaidikānale | proktena maṃtraratnena juhuyādbhaktisaṃyutam 70| aṣṭottaraśatavāramaṣṭāviṃśatimeva ca | yajñarūpaṃ mahāviṣṇuṃ dhyāyanvai juhuyāddhaviḥ 71| śuddhajāṃbūnadanibhaṃ śaṃkhacakragadādharam | samastavedavedāṃtasāṃgopāṃgayutaṃ prabhum 72| devyā śriyā samāsīnaṃ dhyātvā homaṃ samācaret | ekaikāmāhutiṃ paścānnāmabhirjuhuyāddhaviḥ 73| nityānbhaktānsamudidaśya mahābhāgavatottamaḥ | bhūlīlā vimalādyāśca śaktayaḥ prathamaṃ kramāt 74| anaṃtaṃ vihageṃdrādi devatāstadanaṃtaram | vāsudevādayaḥ paścāttathā śaktyādi devatāḥ 75| mūrttayaḥ keśavādyāśca tathā saṃkarṣaṇādayaḥ | matsyakūrmādayaścaiva tathā cakrādihetayaḥ 76| kumudādayaśca tridaśāstathā caṃdrādidevatāḥ | iṃdrādilokapālāśca tathā dharmādidevatāḥ 77| hotavyāḥ kramaśastasminsaṃpūjyāśca viśeṣataḥ | etadvaikuṃṭhahomaṃ tu mahābhāgavatottamaḥ 78| nityārcanavidhau nityaṃ kurvīta susamāhitaḥ | gṛhārcane gṛhadvāri paṃcayajñavidhānataḥ 79| dattvā balividhānena paścādācamanaṃ caret | upaviśyāsane śubhre kṛṣṇājinakuśottare 80| maṃtrayoge prakurvīta bhogārthaṃ sukhamātmanaḥ | samyakpadmāsanāsīno bhūtaśuddhiṃ samācaret 81| prāṇāyāmatrayaṃ kuryānmantreṇa vijiteṃdriyaḥ | udaṅmukhaṃ tataḥ kṛtvā hṛtpaṅkajamanuttamam 82| vikāsaṃ tasya kurvīta vijñānaraviṇā hṛdi | tatkarṇikāyāṃ vahnyarkaśaśibiṃbānyanukramāt 83| trayaṃ trayīmaye tasmiṃściṃtayedvaiṣṇavottamaḥ | nānāratnamayaṃ pīṭhaṃ teṣāmupari ciṃtayet 84| tasminhṛtpadmamūlāṃte bālārkasadṛśadyutim | aṣṭaiśvaryadalaṃ padmaṃ maṃtrākṣaramayaṃ caret 85| tasmindevyā samāsīnaṃ koṭiśītāṃśusaṃnibham | caturbhujaṃ suṃdarāṃgaṃ śaṃkhacakragadādharam 86| padmapatraviśālākṣaṃ sarvalakṣaṇalakṣitam | śrīvatsakaustubhoraskaṃ pītavastradharaṃ prabhum 87| vicitrābharaṇairyuktaṃ divyamaṃḍanamaṃḍitam | divyacaṃdanaliptāṃgaṃ divyapuṣpopaśobhitam 88| tulasīkomaladalavanamālāvibhūṣitam | bālārkakoṭisadṛśaṃ kāṃtyā devyā śriyā saha 89| sarvalakṣaṇalakṣaṇyā samāśliṣṭatanuḥ śivam | evaṃ dhyātvā japenmaṃtraṃ samāhitamanāḥ śuciḥ 90| sahasraṃ śatavāraṃ vā yathāśaktyā'thavāpi ca | manasaivārcanaṃ kṛtvā viramettatra bhaktitaḥ 91| tadīyānarccayedbhaktyā tasminkāle samāgatān | tarpayitvānnapānādyairanuvrajya visarjayet 92| arccayitvā pitṝndevāṃstarpayecca vidhānataḥ | saṃpūjyātithibhṛtyāṃśca bhuṃjīyātāṃ ca dampatī 93| yakṣarākṣasa bhūtānāmarcanaṃ varjayetsadā | yo mohātkurute vipraḥ sa cāṃḍālo bhaveddhruvam 94| yakṣāṇāṃ ca piśācānāṃ madyamāṃsabhujāṃ tathā | divaukasāṃ tu bhajanaṃ surāpānasamaṃ smṛtam 95| brahmarākṣasavetālayakṣabhūtārcanaṃ nṛṇām | kuṃbhīpākamahāghora narakaprāptisādhanam 96| koṭijanmakṛtaṃ puṇyaṃ yajñadānakriyādikam | sadyaḥ sarvaṃ layaṃ yāti yakṣabhūtādipūjanāt 97| striyo vā puruṣo vāpi yakṣabhūtādikārccanāt | kalpakoṭisahasrāṇi kalpakoṭiśatāni ca 98| krimirbhūtvātha viṣṭhāyāṃ pitṛbhiḥ saha majjati | yakṣāṇāṃ ca piśācānāṃ tāmasānāṃ divaukasām 99| niveditānnaṃ yo'śnāti pūyaśoṇitabhugbhavet | yakṣānbhūtagaṇāṃścānyānkrūrānvai brahmarākṣasān 100 6.253.100| uddiśya bhuṅkte yo vipraḥ sadyaścāṇḍāla eva saḥ | yā nārī pūjayedyakṣānpiśācoragarākṣasān 101| sā yāti narakaṃ ghoraṃ kālasūtramadhomukhī | pitṛbhiḥ saha kalpāṃtamuṣitvā tatra dāruṇe 102| lihanmūtrapurīṣaṃ vai kṛcchrātsūcimukhaistathā | kṛmibhirbhakṣamāṇāṃgo yāvadābhūtasaṃplavam 103| paścādbhūmau daśāheṣu jāyate śatasaṃkhyayā | tasmādyakṣādikānāṃ ca devānāmarccanaṃ tyajet 104| svataṃtrapūjanaṃ yatra vaidikānāmapi tyajet | arccayitvā jagadvaṃdyaṃ devaṃ nārāyaṇaṃ harim 105| tadāvaraṇasaṃsthānaṃ devasya parito'rccayet | harerbhuktāvaśeṣeṇa baliṃ tebhyo viniḥkṣipet 106| homaṃ caiva prakurvīta taccheṣeṇaiva vaiṣṇavaḥ | harernivedituṃ samyagdevebhyo juhuyāddhaviḥ 107| pitṛbhyaścāpi taddadyātsarvamānaṃtyamāpnuyāt | prāṇināṃ pīḍanaṃ yattadviduṣāṃ nirayāya vai 108| adattaṃ caiva yatkiṃcitparasvaṃ gṛhyate naraiḥ | steyaṃ tadviddhi girije narakasyaiva kāraṇam 109| laśunaṃ madyapānādi mūlakaṃ gṛṃjanaṃ tathā | tilapiṣṭaṃ śigru bilvaṃ tathā kośātakīṃ tathā 110| alābuṃ caiva vārtākaṃ bījāladyaṃ kavacāni ca | evamanyānyabhakṣyāṇi śāstradṛṣṭāni vai naraḥ 111| khādannarakamāpnoti vicitramaśivaṃ tathā | avaiṣṇavānāṃ yaccānnaṃ patitānāṃ tathaiva ca 112| anarpitaṃ tathā viṣṇoḥ śvamāṃsasadṛśaṃ bhavet | yakṣarākṣasabhūtānnaṃ surā madyaṃ ca gṛñjanam 113| yo'śnāti nirayaṃ yāti pūyaśoṇitabhojanam | etaiḥ saṃsthāpanasparśasahavāsādibhirnaraḥ 114| tepiyāntyeva nirayaṃ viṇmūtrakṛmibhojanam | patitānāṃ ca saṃsargātpākhaṃḍānāṃ tathaiva ca 115| sarvayajñasyabhoktāraṃ purāṇaṃ puruṣottamam | jñātvā sarvaṃ prakurvīta nityanaimittikāḥ kriyāḥ 116| yakṣarākṣasabhūtāśca kūṣmāṇḍagaṇa bhairavāḥ | nārccanīyāḥ sadā devi svargalokamabhīpsubhiḥ 117| yakṣarākṣasabhūtānāmarccanaṃ varjayeddvijaḥ | paiśācatvamavāpnoti kalpakoṭiśatatrayam 118| tasmādrākṣasabhūtānāmarcanaṃ pratiṣidhyate | kalpakoṭisahasrāṇi kalpakoṭiśatāni ca 119| rauravaṃ narakaṃ yāti yakṣabhūtagaṇārcanāt | śaṃkhacakrādibhiścihnairanyaiḥ priyatamairhareḥ 120| rahitaḥ sarvadharmebhyaḥ pracyuto narakaṃ vrajet | agamyāgamanāddhiṃsā paradravyāpahāraṇāt 121| abhakṣyabhakṣaṇātsadyo narakaṃ samavāpnuyāt | yastu pāṇigṛhītāṃ ca hitvā'nyāṃ yo striyaṃ vrajet 122| agamyāgamanaṃ taddhi sadyo narakakārakam | patitānāṃ ca saṃsargātpākhaṃḍānāṃ tathaiva ca 123| vikarmasthānāṃ ca tathā yātyeva nirayaṃ naraḥ | saṃsargiṇāṃ ca saṃsargaṃ tatsaṃsargamapi tyajet 124| vaiṣṇavaḥ kulamekaṃ tu varjayetpāpasaṃyutam | ekāṃtī saṃtyajedgrāmaṃ mahāpātakamiśritam 125| tathaiva paramekāntī taddeśamapi varjayet | svakarmmajñānabhaktyādi sādhanaṃ vaiṣṇavaṃ smṛtam 126| harerājñānurūpeṇa karmajñānādi yaścaret | sa ekāṃtī bhavedvipro vāsudevaparāyaṇaḥ 127| akṛtyaṃ vaiṣṇavaḥ pāpabuddhyā samyakparityajet | ekāṃtī saṃtyajecchāstraṃ dūṣaṇānmanasāpi ca 128| tathaiva paramaikāṃtī heyabuddhyā parityajet | nityaṃ naimittikaṃ kāmyaṃ kṛtyaṃ tu trividhaṃ smṛtam 129| jñānaṃ tathaivaloke'sminmunibhiḥ saṃprakīrtitam | kṛtyākṛtyavivekaṃ ca paralokasya ciṃtanam 130| tatprāptisādhanaṃ viṣṇoḥ svarūpajñānameva ca | bhaktiyukto bhavedbhakto navadhā sā prakīrtitā 131| sudarśanorddhvapuṃḍrādi taccihnairaṃkanaṃ śubham | sadguromaṃtrapaṭhanamarcanaṃ vidhinā hareḥ 132| smaraṇaṃ kīrtanaṃ viṣṇoḥ sevā ca paramātmanaḥ | praṇāmastasya puratastadīyānāṃ ca pūjanam 133| prasādatīrthasevā ca bhaktirnavavidhā smṛtā | yasmātprapadyate devaṃ śaraṇaṃ vaiṣṇavo harim 134| prapattiḥ sā tu vijñeyā trividhā saṃprakīrtitā | tāmasī rājasī caiva sātvikī trividhā smṛtā 135| sāpi tridhākṛtā siddhiḥ sāmānyā sarvadehinām | etaccatuṣṭayaṃ devi heyaṃ saṃtyajya vaiṣṇavaḥ 136| upāyabhūtaṃ brahmaivamavalaṃbeta vaiṣṇavam | upāyabhāvātsaṃtyajya karmajñānādikaṃ naraḥ 137| kurvīta bhagavatprītyai mahābhāgavatottamaḥ | trikālamarcayedviṣṇuṃ bhaktyā vai puruṣottamam 138| naimittike viśeṣeṇa pūjayedvidhinā śubhe | pratyahaṃ kārtike māsi jātīpuṣpaiḥ samarcayet 139| dadyādakhaṃḍaṃ dīpaṃ ca niyatātmā dṛḍhavrataḥ | brāhmaṇānbhojayitvāṃte harisāyujyamāpnuyāt 140| dhanuṣyuṣasi deveśaṃ māsamekaṃ niraṃtaram | arcayedutpalairdevi karavīraiḥ sitāsitaiḥ 141| dhūpadīpaiśca naivedyairyathāśaktyā nivedayet | samāptau bhojayedviprānmahābhāgavatottamān 142| aśvamedhasahasrasya phalamāpnotyasaṃśayam | tapo māsyudite bhānau snātvā nadyāṃ viśeṣataḥ 143| arccayenmādhavaṃ puṣpairutpalaiśca śubhānane | pāyasaṃ saghṛtaṃ divyaṃ bhaktyā tatra nivedayet 144| snātvā saṃpūjayedviṣṇuṃ māsamekaṃ niraṃtaram | śarkarāṃbuyutaṃ nityamudyānaṃ vinivedayet 145| vaiṣṇavānpūjayedbhaktyā māsānte śubhadarśane | madhumāsi tathā nityaṃ bakulaiścaṃpakairapi 146| pūjayejjagatāmīśaṃ guḍānnaṃ ca nivedayet | māsāṃte vaiṣṇavānviprānbhojayetsusamāhitaḥ 147| sahasravārṣikīṃ pūjāṃ pratinityamavāpnuyāt | mādhave pūjayeddevaṃ śatapatrairmahotpalaiḥ 148| pūjayitvā vidhānena dadhyannaṃ phalasaṃyutam | guḍodakaṃ ca bhaktyā vai tasmindevi nivedayet 149| lakṣmyā yukto jagannāthaḥ prīto bhavati pārvati | śukre tu śuklakamalaiḥ pāṭalaiḥ kumudotpalaiḥ 150 6.253.150| arcayitvā hṛṣīkeśamannaṃ cūtaphalairyutam | nivedayitvā bhaktyā vai gavāṃkoṭiprado bhavet 151| vaiṣṇavānbhojayitvātha sarvamānaṃtyamāpnuyāt | āṣāḍhe devadeveśaṃ lakṣmībhartāramacyutam 152| śrīpuṣpairarcayennityaṃ pāyasānnaṃ nivedayet | māsānte bhojayedviprānmahābhāgavatottamān 153| ṣaṣṭivarṣasahasrasya pūjāṃ prāpnotyasaṃśayaḥ | nabhomāsyarcayedviṣṇuṃ punnāgaiḥ ketakīdalaiḥ 154| arcayitvācyutaṃ bhaktyā na bhūyo janmabhāgbhavet | dadyādapūpānbhaktyātha śarkarāghṛtamiśritān 155| brāhmaṇānbhojayettadvatsarvamānaṃtyamāpnuyāt | nabhasye'pyarcayedīśaṃ kuṃdaiḥ kurabakairapi 156| kṣīrānnaṃ guḍasaṃmiśraṃ bhaktyā tatra nivedayet | gavāṃkoṭipradānasya pratyahaṃ phalamāpnuyāt 157| nīlotpalairiṣe māsi pūjayenmadhusūdanam | bhaktyā nivedayettasminkṣīramāpūpamiśritam 158| kalpakoṭisahasrāṇi kalpakoṭiśatāni ca | vaiṣṇavaṃ lokamāpnoti muditaḥ svajanairvṛtaḥ 159| ūrje māsi tathā devi komalaistulasīdalaiḥ | pūjayitvācyutaṃ bhaktyā tatsāyujyamavāpnuyāt 160| kṣīrājyaśarkaropetamannaṃ vai pāyasaṃ tathā | apūpaṃ ca krameṇaiva bhaktyā samyaṅnivedayet 161| amāyāṃ maṃdavāre ca vaiṣṇavarkṣe tathaiva ca | ravisaṃkrame vyatīpāte grahaṇaṃ caṃdra sūryayoḥ 162| viśeṣeṇārcayedviṣṇuṃ yathāśaktyā varānane | gurorutkrāṃtadivase janmarkṣeṣu tathā hareḥ 163| iṣṭiṃ ca vaiṣṇavīṃ kuryācchaktyā vai dvijasattamaḥ | dadyātpuṣpāṃjaliṃ tatra pratyarcaṃ vedasaṃmitam 164| pāraṇaṃ cāpi kurvīta caruṇā pāyasena vā | vaiṣṇavānbhojayedviprāñchaktyā dadyācca dakṣiṇām 165| kulakoṭiṃ samudhṛtya vaiṣṇavaṃ padamāpnuyāt | sarvavedairaśaktaścedyaṣṭuṃ bhāgavatottamam 166| vaiṣṇavairanuvākairvā saptarātraṃ niraṃtaram | puṣpāṃjalisahasraṃ tu homaṃ ca pratyahaṃ caret 167| prītaye vā bhagavataḥ pratiślokaṃ yajedabudhaḥ | athavā maṃtraratnaṃ hi saptarātraṃ niraṃtaram 168| aṣṭottarasahasraṃ tu juhuyāddhaviṣā yajet | viśeṣeṇārcayedvidvānmahābhāgavatottamān 169| aṃte cāvabhṛthaṃ kuryādyathāvibhavasārataḥ | vaiṣṇavairanuvākaiśca kuryādavabhṛthaṃ dvijaḥ 170| atra snātvā vidhānena yathāśaktyā dvijottamaḥ | śubhe pātrāṃtare ramye pādau prakṣālya bhaktitaḥ 171| arcayedgaṃdhapuṣpādyairvastrairābharaṇādibhiḥ | tāṃbūlena phalairvāpi yathāśaktyā samarcayet 172| bhojayitvānnapānādyaiḥ praṇamya ca punaḥpunaḥ | āsīmāṃtamanuvrajya namaskṛtya visarjitam 173| punaḥ praṇamya bhaktyātha śanaistatra nivarttitaḥ | gṛhaṃ praviśya deveśaṃ pūjayetprayatātmavān 174| evamabhyarcayedviṣṇuṃ yāvajjīvamataṃdritaḥ | tadīyāṃśca viśeṣeṇa pūjayetsarvadā śubhe 175| ārādhanānāṃ sarveṣāṃ viṣṇorārādhanaṃ param | tasmātparataraṃ devi tadīyānāṃ samarcanam 176| arcayitvāpi goviṃdaṃ tadīyānnārcayetpunaḥ | na sa bhāgavato jñeyaḥ kevalaṃ dāṃbhikaḥ smṛtaḥ 177| pumāṃstasmātprayatnena vaiṣṇavānpūjayetsadā | sarvaṃ tarati duḥkhaughaṃ mahābhāgavatārcanāt 178| evamuktaṃ mayā devi viṣṇorārādhanaṃ param | nityanaimittikaṃ caiva tadīyānāṃ ca pūjanam 179| pauruṣaṃ tasya yāthātmyaṃ phalasādhanameva ca | tasyāvasathadehaṃ ca karmādyapi catuṣṭayam | tava proktaṃ mayā devi kimanyacchrotumicchasi 180| iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe umāmaheśvarasaṃvāde viṣṇupūjāvidhānavaiṣṇavācārakathanaṃnāma tripaṃcāśadadhikadviśatatamo'dhyāyaḥ 253|

English translation

Śrī Pārvatī said :

1-3. O venerable one, you have told me the very wonderful acts of Rāma and Kṛṣṇa in this (narration) of Kṛṣṇa’s (deeds) in the state of grandeur. Oh, my heart, listening to the nectar of the tale of Hari —the acts of the noble Rāma and Kṛṣṇa—is not satisfied even for crores of kalpas , O lord ofgood, O lord of beings. Now I desire to listen to the excellent (account of the) greatness of Viṣṇu . O god, I also desire to hear about the manner of his worship.

Śrī Rudra said :

4-9. O goddess, listen. I shall tell you (the account) of the very noble Viṣṇu. The installation (of his idol) and his self-manifestation—these are the two aspects which it consists of. The installation with (the accompaniment of) the rites as told in the Śrauta and Smārta texts, of the representation of Viṣṇu of a stone, clay, wood, iron etc., is said to be Sthāpana . Listen (as) I (tell you) to that which is called self-manifestation. That representation of Viṣṇu of stone or wood in which the lord of souls has placed himself for men is said to be self-manifest on the earth. One should worship Viṣṇu (whose representation is) either self-manifest or installed. Keśava , the lord of the world, the eternal one, himself approaches (the deities and the great sages) for their worship. Just that which was to be enjoyed in a (particular) body became manifest. One should always worship that only and take delight in that only.

10-16. Viṣṇu, the lord of gods, should be properly worshipped. Due to the penance of the Ikṣvāku lords, he himself appeared on the earth. That Mādhava , removing sins, is to be worshipped by me at Kāśī . I settling myself properly take delight in the charming house, after visiting it, where the old one is self-manifest. The lord of sacrifices is not obtained by men by means of Yoga of eight constituents, but in worship. Being the object of the eyes he gives the desired boon. Men easily attain him in (i.e. by means of) worship in all conditions. In the very meritorious, auspicious country of Bhārata , in Jambūdvīpa , on the earth, he is always present near even the ignorant. Viṣṇu is always nearin a worship and never in other (modes of reaching him). Therefore, in the country Bhārata, he is, O goddess, always waited upon by sages and even by gods with rites like penance, sacrifice etc. In this country of Bhārata Viṣṇu is always near.

17-21. One should get rid of sin by purifying (oneself) at the Indradyumna (lake), Kaurmya, the Siṃha mountain, Karavīra , Kāśī Prayāga or (the division of Bhārata called) Saumya , or the Śālagrāma mountain, Dvāravatī , Naimiṣa (forest), so also in Badarikāśrama , Pauṇḍarika and Daṇḍaka (forest), Mathurā , Veṅkaṭa - giri , Śveta mountain, Garuḍa mountain, Kāñcī , Anantaśayana , Śrīraṅga , Vāsava mountain, Nārāyaṇa mountain, Saumya, Varāha , Vāmanāśrama. These and others are self-manifest, and give all desired fruits. The good sages say that in that in which Viṣṇu himself is near, he is self-manifest.

22-26. The best among the great devotees of Viṣṇu should install the (idol of) Keśava according to the precept, and should bring about his proximity by (muttering) a (sacred) formula. That installation is excellent. He should worship the god (installed) in it in villages and houses. The good recommend the worship in the house on a Śālagrāma stone. Praising, repeating the formula, sacrifice, abstract meditation on the magnanimous one, repeating his name, serving him, being marked with his signs (like the disc etc.) would be his worship. O auspicious one, it is divided into nine kinds. For a brāhmaṇa doing every act for him, is always laid down. A brāhmaṇa, a great devotee of Viṣṇu is the greatest teacher of men. He is venerable to all people as Viṣṇu is.

27-35. A brāhmaṇa who has gone through the five purificatory rites like being heated (with the Vaiṣṇava marks) and having five motives is said to be a great brāhmaṇa. The worship for a kṣatriya is laid down through the performance of the various acts. For vaiśyas the six types of worship are said to be: Marking (his body) with his (i.e. Viṣṇu’s) marks, service, honouring those who belong to him, repeating the letters of the formula, repeating viṣṇu’s names, and salutation to him. The worship for a śūdra (consists of) five (types): Repeating his names, service to him, worshipping and saluting him and honouring those who belong to him. O dear one, mental worship is common to all men. The worship of the lord of the world should be done according to one’s fitness. Viṣṇu should always be worshipped by brāhmaṇas and others who are devoted to no other deity (than Viṣṇu), who do not wish to accomplish any other fruit (than securing him), who know the Vedas and the truth about Brahman , who are free from attachment, who desire salvation, who possess devotion for their preceptors, who are well-pleased, who are very good. Men should perform Viṣṇu’s proper worship (i.e. the worship fit) for their castes. The good devotees of Viṣṇu should do (acts) proper for their castes and stages of life. An intelligent man should always properly perform the rites told in the holy texts and codes of law. He should never transgress the acts prescribed in the holy texts and codes of law.

36-39. That devotee of Viṣṇu, who does not practise the acts prescribed in the Śrutis and Smṛtis , becomes a heretic, and would stay in the Raurava hell. Therefore, a man should offer to the lord of the world a worship fit for his caste. One should always practise acts prescribed in the codes of law. O auspicious one, the mental worship is common to all men. Only after considering his own fitness a man should carfully perform his duty. The means for all to acquire piety are: Tranquillity, control, austerities, purity, truthfulness, avoiding (eating) flesh, non-stealing, and harmlessness.

40-50. Therefore, one should worship Viṣṇu according to his caste and stage of life. Getting up at the end of night and having properly rinsed his mouth, and having saluted the elderly persons he should remember Viṣṇu in his heart. He being pure and controlled in his speech, should devoutly repeat the thousand names (of Viṣṇu). Having evacuated the bowels and discharged the urine [1] on the outside of the village, and having properly purified [2] himself, he, the restrained and pure one, should properly sip water and should properly bathe after having brushed his teeth. O auspicious one, taking the earth at the root of a tulasī along with its leaf, and having consecrated it with the principal formula and having smeared his body along with (the repetition of) the Gāyatrī hymn only, he should bathe after offering the expiatory formula. O you very pure one, having invoked there Gaṅgā rising from the feet of Viṣṇu, and having quickly dipped (into the water) he should repeat the excellent expiatory formula. Having sipped water, he should sprinkle his person with water in the order prescribed in the formula of (i.e. sacred to) Viṣṇu. Then the wise one having quickly dipped himself, should repeat the primary formula twenty-eight times or one hundred and eight times. The devotee of Viṣṇu having consecrated himself with the formula (to be repeated) in water, should offer his prayers. Having sipped water, he should gratify deities, sages and dead ancestors. Having pressed his garment, having sipped water, he, the alert devotee of Viṣṇu, and the best brāhmaṇa, having put on a washed garment should take pure, charming clay and having consecrated it with a formula only, have on his forehead etc. the proper number of the upright sectarian marks. The wise one should then perform (i.e. offer) the sandhyā prayer and recite Sāvitrī (hymn).

51-55. He controlled in speech and mind, should go home and wash his feet. Having sipped water with a concentrated mind, he should enter the hall where worship is offered. Having placed (the idol of) the lord, the god Lakṣmī-Nārāyaṇa on a charming, very bright seat, adorned with a heap of flowers, he should worship him properly with sandal, flowers and sacred rice grains. The brāhmaṇa, with his mind controlled, should worship (the idol of) Viṣṇu—either installed or self-manifest—devoutly, properly and as deserved, according to the way told in Śrutis and Smṛtis. The devotee of Viṣṇu should do what is advised by his preceptor. The Śrauta way is Vaikhānasa and the Smārta is that of Vasiṣṭha .

56-59. What is laid down in Pañcarātra is called divine text. The rite should not be dropped; (for) the propitiation of Viṣṇu is the highest. He should gladly and according to his ability offer worship to Viṣṇu with invocation, seat, (offering) materials of worship etc., sandal, flowers, sacred rice grains, incense, lamps, offerings of eatables, tāmbūla etc. and salutations. The devotee of Viṣṇu should propitiate the deity with sixteen modes of paying homage to the accompaniment at every ṛc of the two hymns— Puruṣa-sūkta and the principal hymn. Again during the various modes of worship he should offer a handful of flowers.

60-70. With the (various) positions of fingers the devotee of Viṣṇu should invoke the lord of the earth. So also he should offer a seat with a flower and the finger-position. With the two principal hymns he should offer at every mode of worship lamp, materials of worship, (water for) sipping, a bath with pure water in vessels, and auspicious substances mixed with tulasī-leaves. Then with fragrant oil he should smear the idol. He should also rub and clean his body with musk and sandal. Having bathed with auspicious, fragrant water with (the accompaniment of) hymns, and having properly decorated (himself) with divine ornaments and garments, he should then offer madhuparka , so also sandal made fragrant. He should devoutly and properly offer fragrant, good flowers, incense, and very beautiful lamp having eight or ten limbs (i.e. wicks). He should also give various kinds of eatables, mixed with rice boiled with milk and cakes. He should also devoutly offer camphor with tāmbūla. Having waved the lamps he should worship (i.e. offer) a garland of flowers. Having taken himself round (the idol) and having saluted and praised (it) with excellent hymns, he should offer auspicious materials of worship after making (the idol) lie on the lap of Garuḍa. Having repeated auspicious names, he should then perform a sacrifice. He should make an offering into the fire-circle with the remaining of eatables offered to Viṣṇu. He should (repeat) every ṛc (of) the Puruṣa - sūkta and the Śrīsūkta invoking auspiciousness. He should offer into the Vedic fire oblation mixed with ghee . He should devoutly offer (it) with the gem of a hymn as (already) mentioned.

71-81. Meditating upon great Viṣṇu of the form of sacrifice one hundred and eight times or twenty-eight times, he should offer the oblation. After meditating upon the lord (i.e. Viṣṇu) resembling pure gold, holding a conch, a disc and a mace, consisting of the entire Vedas, Vedānta , Aṅgas and Upāṅgas , seated with goddess Lakṣmī , he should perform a sacrifice. He should offer the oblation with (Viṣṇu’s) names (uttered) after each offering. The best devotee of Viṣṇu should assign (offerings) to the eternal devotees. Then in due order, he should offer oblations to and particularly worship the Śaktis like Bhū, Līlā , Vimalā etc. first and then the deities like Ananta , Garuḍa etc. Then Vāsudeva etc. and deities like Śakti , so also images like that of Keśava, Saṃkarṣaṇa etc., Matsya , Kūrma etc. and the weapons like the disc, so also gods like Viṣṇu, and deities like the Moon, the guardians of the quarters like Indra , so also deities like Dharma should be offered oblations to and worshipped. The best devotee of Viṣṇu, being calm, should everyday, in his daily rite of worship offer the sacrifice to Viṣṇu. In the worship in the house, he, by offering properly the five sacrifices, should duly offer the oblation and then sip water. Seated on the white seat with the skin of the black antelope and darbhas placed on it he should bring about comfort for (being able to enjoy) pleasures by the use of hymns. Properly seated in the position of Padma he should purify the elements of the body.

82-90. With his senses controlled, he should, with a hymn, practise the three (kinds of) breath-control. Then facing the north he should bring about the expansion of the heart-lotus by means of the Sun of knowledge. The best devotee of Viṣṇu should one by one, imagine in its pericarp, full of the three, the triad of the orbs of the sun, the moon, and the fire. On them he should imagine a seat full of many gems. He should (mentally) arrange at the end of the root of the heart-lotus a lotus with eight (kinds of) grandeur, having brilliance like that of the young sun, and full of the syllables of the mystic formula. Then the pure devotee, of a calm mind, should meditate upon lord Viṣṇu who is seated on it with goddess (Lakṣmī), who resembles a crore of moons, who has four hands, a beautiful body, who holds a conch, a disc and a mace, whose eyes are large like lotus-petals, who is distinguished with all (auspicious) marks, on whose chest are Śrīvatsa and Kaustubha , who has put on a yellow garment, beautiful ornaments, who is adorned with divine ornaments, whose body is smeared with divine sandal, who is graced with divine flowers, is adorned with the garland of wood-flowers and delicate leaves of tulasī, who resembles a crore of suns in lustre, whose body is embraced by Lakṣmī having all (good) marks, who is auspicious; having thus meditated, he should repeat the hymn.

91-96. Having with devotion mentally worshipped (Viṣṇu) a thousand or hundred times, or according to his capacity, he should stop. He should devoutly honour those who belong to him (i.e. his devotees), that have come at that time, and having pleased them by (giving them) food, drink etc., he should dismiss them after following them (a few steps). Having worshipped the dead ancestors he should duly gratify the deities. Having honoured the guests and servants, the couple should eat. He should always avoid the worship of yakṣas , demons and spirits. A brāhmaṇa who through folly worships them, would certainly become a cāṇḍāla . Resorting to yakṣas, goblins and deities enjoying liquor and flesh is said to be equivalent to drinking liquor. The worship of ghosts of brāhmaṇas, vampires, yakṣas and spirits is the means for men of reaching the very fierce hell, Kumbhīpāka .

97-106. Due to the worship of yakṣas and spirits all the religious merit earned during crores of existences by (performance of) sacrifices and (giving) gifts, is lost instantly. Due to the worship of yakṣas and spirits, a woman or a man becomes an insect for thousands of crores of kalpas and hundreds of crores of kalpas and sinks in feces along with his dead ancestors. He who eats the food offered to yakṣas, goblins or vicious deities would be the eater of pus and blood. The brāhmaṇa (who eats food) assigned to yakṣas, hosts of spirits, cruel ghosts of brāḥmaṇas, (would instantly become) a cāṇḍāla only. That woman who would worship yakṣas, goblins, serpents, demons, goes with her face turned down to the fierce Kālasūtra hell. One having lived there along with one’s dead ancestors, and licking urine and feces till deluge, and with one’s body being eaten by insects, is then born within ten days in hundred (śatasaṃkhyayā?) on the earth. Therefore, one should avoid the worship of yakṣas etc. and of (vicious) deities. One should even avoid an independent worship of brāhmaṇas well-versed in Vedas. Having worshipped god Nārāyaṇa Hari, venerable to the world, a man should worship the installation of the god covered on all sides. With the remnant of what is enjoyed by Viṣṇu, he should throw an offering to them.

107-115. The devotee of Viṣṇu should also perform a sacrifice with (materials) that have remained after it (i.e. Viṣṇu’s worship). He should offer an oblation to the deities after having properly made an offering to Viṣṇu. He should also offer everything to his dead ancestors and should secure immortality. Harassing beings leads wise men to hell. O daughter of the ( Himalaya ) Mountain, know that which, without being given, is taken by men to be a theft and is the cause of hell. A man who eats prohibited articles of food like garlic, (drinks) liquor etc., (eats) radish, red garlic, sesamum-flour, pot-herb, bilva , kośātakī -fruit, bottle-gourd, egg-plant, bījāli-fruit, kavaca fruit, and other prohibited articles of food as noted in the holy texts, reaches a strange, inauspicious hell. The food of the non-devotees of Viṣṇu, that of the fallen, that which is not offered to Viṣṇu would be like the flesh of a dog. He who eats the food of (i.e. offered to) yakṣas, demons and spirits, so also (he who enjoys) wine, liquor and onion goes to a hell where the food is pus and blood. A man (goes to hell) by means of these—installing, touching or coming in contact with them. They too just go to a hell where the food is feces, urine and insects. So also a man (goes to hell) due to contact with the fallen and the heretics.

116-117. Knowing the ancient best Puruṣa (i.e. Viṣṇu), the entire enjoyer of all sacrifices, a man should perform his daily and occasional obligatory rites, so also those that are performed through the desire for some object (optional). O goddess, those who desire heaven, should never worship yakṣas, demons, spirits, goblins and Bhairavas .

118-124. A brāhmaṇa should avoid worshipping yakṣas, demons and spirits. (For by doing so) for three hundred crores of kalpas he remains in the state of a goblin. Therefore, the worship of demons and spirits is prohibited. Due to the worship of yakṣas and groups of spirits he goes to the Raurava hell (and stays there) for thousands of crores of kalpas and hundreds of crores of kalpas. He, being without the marks like the conch, the disc and other marks most dear to Viṣṇu, and fallen from all pious acts would go to hell. By means of illicit intercourse, harm (to others), snatching another’s wealth, by eating prohibited articles of food, he would instantly reach hell. (If) a man abandoning the woman whose hand he has sought, goes to another woman, that is illicit intercourse; it is the cause of instantly going to hell. A man similarly goes to hell only due to the contact with the fallen, the heretics and also those who do impious deeds. He should even avoid the contact of those who come in contact with such persons.

125. The devotee of Viṣṇu should avoid a family full of sins. Seeking solitude, he should abandon the village mixed with (i.e. full of) great sins.

126-131. Similarly, he who desires absolute solitude, should even abandon that region. The means to attain Viṣṇu is said to be doing one’s own duty, having knowledge, devotion etc. That brāhmaṇa who practises his duties and knowledge in accordance with Viṣṇu’s order, and is highly devoted to Viṣṇu, would be the one who solicits solitude. The devotee of Viṣṇu should properly avoid a prohibited act with a sinful thought (i.e. by looking upon it as a sinful act). Soliciting solitariness he should even mentally abandon (acts according to) the holy text due to blemish. Similarly he who desires absolute solitude, should avoid (acts) looking upon them as fit to be abandoned. Acts are said to be of three kinds: daily, occasional (both obligatory) and (those which are) performed through the desire for some object (i.e. optional). The sages have declared knowledge also to be like that in the world: the discrimination between what ought and ought not to be done; thinking about the other world; the means to accomplish it; the knowledge of Viṣṇu’s nature only. A devotee should be full of devotion. It is said to be of nine kinds:

132-140. The auspicious marks of Sudarśana (disc); the upright sectarian mark on the forehead; repeating the formula of (i.e. taught by) the good preceptor; worshipping Viṣṇu properly; recollection of Viṣṇu; glorification of Viṣṇu; service of the highest soul; salutation before him; and honouring those who belong to him; resorting to his favour and a holy place. (Thus) devotion is said to be of nine kinds. That with which the devotee of Viṣṇu seeks the shelter of god Viṣṇu, should be known as pious resignation. It is declared to be of three kinds: It is said to be of three types in the world: tāmasī (vicious), rājasī (passionate) and sāttvikī (sincere). Fulfilment is also divided into three (kinds); it is common to all (human) beings. Looking upon these four as fit to be abandoned(?), the devotee of Viṣṇu should give it(?) up. Brahman only, being the means, would cling to Viṣṇu’s devotee(?). The best among the great devotees of Viṣṇu should practise acts, knowledge through love for the lord, and abandoning (i.e. not looking upon) them as means. With devotion he 'Should worship Viṣṇu three times (a day). O you auspicious one, he should especially worship him at the time of an occasional obligatory (rite). On everyday of the month of Kārtika he should worship him (i.e. Viṣṇu) with jasmine flowers. He of a controlled mind and a firm vow, should continuously offer a lamp. Having fed brāhmaṇas he would, in the end, attain absorption into Viṣṇu.

141-145. O goddess, in Dhanu -month, he should every morning continuously worship the lord of gods with lotuses and white and black karavīra flowers. He should offer incense, lamps and eatables according to his capacity. At the conclusion he should feed brāhmaṇas who are the best among the great devotees of Viṣṇu. He undoubtedly gets the fruit of a thousand horse-sacrifices. In the month of Māgha , (every morning) when the sun has risen, he should particularly bathe in a river, and worship Viṣṇu with flowers and lotuses, O you of an auspicious face. He should offer rice cooked in milk and eatables with ghee (to Viṣṇu). Having bathed (every morning) he should continuously worship Viṣṇu (everyday) for a month. In conclusion he should offer sugar with water.

146-151. O you of an auspicious appearance, he should devoutly honour Viṣṇu’s devotees at the end of the month. Similarly in the month of Caitra he should daily worship the lord of the world with campaka flowers and also with bakula flowers; and should offer food prepared in jaggery. Being well concentrated, he should feed brāhmaṇas at the end of the month. He would (thus) obtain (the fruit of) the worship performed for a thousand years. In Vaiśākha he should worship the god with great lotuses having hundred petals. O goddess, having worshipped him in the proper manner, he should devoutly offer him water mixed with molasses along with curd, food and fr uits. O Pārvatī , the lord of the world, along with Lakṣmī, is pleased. In the month of Jyeṣṭha , he, having worshipped Hṛṣīkeśa with white lotuses, trumpet(-flowers), and blue lotuses, and having devoutly offered him food with mangoes, he would be the giver-of a crore of cows.

152-157. Having fed Viṣṇu’s devotees, he would obtain complete immortality. In (the month of) Āṣāḍha he should everyday worship devoutly Acyuta , Lakṣmī’s husband, and the god of gods with clove-flowers, and offer him rice boiled in milk. At the end of the month he should feed brāhmaṇas, the best among great devotees of Viṣṇu. Undoubtedly he obtains (the merit) of the worship for sixty thousand years. In the month of Śrāvaṇa he should worship Viṣṇu with punnāga flower, and ketakī petals. Having worshipped Viṣṇu with devotion, he would not obtain birth again. Devoutly he should give cakes mixed with sugar and ghee. He should feed brāhmaṇas; similarly he-would obtain full immortality. In Śrāvaṇa he should worship the lord with kunda and kurabaka (flowers). He should devoutly-offer milk and food mixed with jaggery. Everyday he would obtain the fruit of the gift of a crore of cows.

158-170. In the month of Āśvina he should worship Viṣṇu. with blue lotuses. He should devoutly offer him milk mixed with cakes. Being delighted and surrounded by his own people, he reaches Viṣṇu’s world for thousands of crores of kalpas and hundreds of crores of kalpas. O goddess, in the same way, in the month of Kartika he would obtain absorption (into Viṣṇu) on devoutly worshipping Acyuta with tender tulasī-leaves. With devotion, and in due order, he should devoutly and duly offer food with milk, ghee and sugar, so also rice boiled in milk and cakes. O you of an excellent face, one should, according to one’s capacity, particularly worship Viṣṇu on the new-moon day, Saturday, constellation sacred to Viṣṇu, the Sun’s passage, portentous calamity, and lunar or solar eclipse. The best brāhmaṇa should offer a sacrifice to Viṣṇu according to his capacity on the day of Jupiter’s passage (from one to another constellation) and constellations of Viṣṇu’s birth. He should offer a handful of flowers, approved by the Vedas, for every ṛc. He should also break the fast with the oblation of rice, [3] barley and pulse boiled for presentation to the gods and the manes, or with rice cooked in milk. He should feed Viṣṇu’s devotees and give them presents according to his capacity. Having emancipated a crore of (the members of) his family, he would obtain Viṣṇu’s position. If the best devotee of Viṣṇu is unable to worship Viṣṇu, he should, along with the repetition of hymns sacred to Viṣṇu, [4] everyday offer a sacrifice with a thousand handfuls of flowers. Or the wise man should worship the lord to please him (offering a handful of flowers) with every verse. Or continuously for seven nights he should (recite) the gem of a hymn one thousand and eight times, and should worship him with an offering. The wise man should especially honour the best among the great devotees of Viṣṇu. At the end he should, according to his wealth, take an ablution. A brāhmaṇa should take an ablution to the accompaniment of the repetition of hymns sacred to Viṣṇu.

171-174. The best brāhmaṇa, having duly and according to his capacity, bathed here, and having devoutly washed his feet in another vessel, should worship (Viṣṇu) with incense, flowers etc. and garments, ornaments etc; so also he should worship him with a tāmbūla, fruits according to his capacity. Having fed (a brāhmaṇa) with food, drink etc. and having repeatedly saluted him, he should follow him to the boundary (of the village), and having saluted him who is dismissed, he should again salute him devoutly, and slowly return. With his mind controlled, he, having entered his house, should again worship the lord of beings.

175-179. Thus till he is alive, he should diligently worship Viṣṇu. O auspicious one, he should especially always honour those that belong to him. O goddess, of all worships that of Viṣṇu is the best. Therefore, honouring those that belong to him, is the best. He who would worship Viṣṇu, but would not honour those who belong to him should not be reckoned as Viṣṇu’s devotee, but is known to be a hypocrite. Therefore, a man should always with (i.e. making an) effort honour those that belong to him. By means of honouring the best devotee of Viṣṇu, he overcomes the entire stream of difficulties. O goddess, thus I have described the excellent daily and occasional (obligatory) worship of Viṣṇu, so also that of those who belong to him.

180. O goddess, I have also described to you, his valour, nature, the accomplishment of the fruit, his residence, body so also the group of the four (kinds of) acts etc. What else do you desire to hear?

[1]: [1] : The reading is definitely ‘Mala-mūtra’ and not ‘Mūla-mantra’.

[2]: [2] : Aghamarṣaṇa: Lit. expiatory, removing or destroying sin; usually applied to a prayer repeated by brāhmaṇas (the 190th hymn of the tenth Maṇḍala of the Ṛgveda).

[3]: [3] : Caru: An oblation of rice, barley, and pulse boiled for presentation to the gods and the manes.

[4]: [4] : (Vaiṣṇava) anuvāka: repeating (hymns) sacred to Viṣṇu.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 9882, revision 336713 (2022-04-26T10:50:38Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365838.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.