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Puruṣottama-kṣetra-māhātmya · Chapter 38

Chapter 38

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Puruṣottama-kṣetra-māhātmya · Chapter 38

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।। जैमिनिरुवाच ।। ।। इति दत्त्वा वरं तस्मै श्वेतराजाय वै पुरा ।। जगामांतर्हितो विप्राः प्रासादांतः स्थितो हरिः।।१।। समस्तजगतां या श्रीः सृष्टिस्थितिविनाशकृत् ।। वैष्णवीशक्तिरतुला परिवेषणकारिणी ।। २ ।। सुधोपमं सुपक्वान्नं भुंक्ते नारायणः प्रभुः ।। तदुच्छिष्टोपभोगो हि सर्वाघक्षयकारकः ।। ३ ।। न तादृशसमं पुण्यं वस्त्वस्ति पृथिवीतले ।। पापसंस्कारकर्तॄणां संपर्कात्तु न दुष्यति ।। ४ ।। पद्मायाः सन्निधानेन सर्वे ते शुचयः स्मृताः ।। विष्ण्वालयगतं तद्धि निर्माल्यं पतितादयः ।। ५ ।। स्पृशंति चेन्न दुष्टं तद्यथा विष्णुस्तथैव तत् ।। व्रतस्था विधवाश्चैव सर्वे वर्णाश्रमास्तथा ।। ६ ।। तत्प्राशनेन पूयन्ते दीक्षिताश्चाग्निहोत्रिणः ।। दरिद्रः कृपणो वापि गृहस्थः प्रभुरेव वा ।।७।। स्वदेश्याः परदेश्या वा सर्वे तत्र समागताः ।। नाभिमानं प्रकुर्वीरन्विष्णोर्निर्माल्यभक्षणे ।। ८ ।। भक्त्या लोभात्कौतुकाद्वा क्षुधासंशमनेन वा ।। आकंठभक्षितं तद्धि पुनाति सकलांहसः ।। ९ ।। सर्वरोगोपशमनं पुत्रपौत्रप्रवर्द्धनम् ।। दारिद्र्यहरणं श्रेष्ठं विद्यायुःश्रीप्रदं शुभम् ।। 2.2.38.१० ।। पक्षपातो महांस्तत्र विष्णोरमिततेजसः ।। निन्दन्ति ये तदमृतं मूढाः पंडितमानिनः ।। ११ ।। स्वयं दंडधरस्तेषु सहते नापराधिनः ।। येषामत्र स दण्डश्चेद्ध्रुवा तेषां हि दुर्गतिः ।। १२ ।। कुम्भीपाके महाघोरे पच्यन्ते तेऽतिदारुणे तं न विक्रयः क्रयो वापि प्रशस्तस्तस्य भो द्विजाः ।। १३ ।। निर्माल्यं जगदीशस्य नाशित्वाश्नामि किञ्चन ।। इति सत्यप्रतिज्ञो यः प्रत्यहं तच्च भक्षयेत् ।। १४ ।। सर्वपापविनिर्मुक्तः शुद्धांतःकरणो नरः ।। स शुद्धं वैष्णव स्थानं क्रमाद्याति न संशयः ।। १५ ।। चिरस्थमपि संशुष्कं नीतं वा दूरदेशतः ।। यथातथोपयुक्तं तत्सर्वं पापापनोदनम् ।। १६ ।। कुक्कुरस्य मुखाद्भ्रष्टं तदन्नं पतितं यदि ।। ब्राह्मणेनापि भोक्तव्यमितरेषां तु का कथा ।। १७ ।। उपोष्य तिष्ठता वापि नोपवासं च कुर्वता ।। अशुचिर्वाप्यनाचारो मनसा पापमाचरन् ।। प्राप्तमात्रेण भोक्तव्यं नात्र कार्या विचारणा ।। १८ ।। नैवेद्यान्नं जगद्भर्त्तुर्गांगं वारि समं द्वयम् ।। दृष्टेः स्वर्गादि संप्राप्तिर्भक्षणाच्चाघनाशनम् ।। १९ ।। जगद्धात्र्या हि यत्पक्वं वैष्णवेऽग्नौ सुसंस्कृते ।। भुक्तेऽन्वहं चक्रपाणिर्युगमन्वंतरादिषु ।। 2.2.38.२० ।। सप्तद्वीप धरामध्ये सान्निध्यं नेदृशं हरेः ।। यादृशं नीलगोत्रेऽस्मिन्व्याजमानुषचेष्टितम् ।। २१ ।। दारुरूपं परं ब्रह्म सर्वचाक्षुषगोचरम् ।। प्रकाशते भो मुनयो न दृष्टं न श्रुतं क्वचित् ।। २२ ।। तस्मै प्रवृत्तिरूपाय ब्रह्मणे परमात्मने ।। प्रवृत्तिरूपा शक्तिः श्रीः प्रवर्तयति यद्धविः ।। २३ ।। तदश्नाति जगन्नाथस्तच्छेषं दुरितापहम् ।। किमत्र चित्रं भो विप्रा यदुक्तं मुक्तिकारणम् ।। २४ ।। नाल्पपुण्यवतां तत्र विश्वासश्च प्रजायते ।। वेदाचारप्रधानेषु युगे ह्येतत्प्रकीर्तितम् ।। २५ ।। महिमानं न वेदास्य विशेषाच्छ्रूयतां कलौ ।। घोरे कलियुगे तस्मिंस्त्रिपादो धर्मविप्लवः ।। २६ ।। धर्मः स्यादेकपादस्तु क्वचित्तस्य भयाच्चरेत् ।। सर्वेनृतप्रधाना हि दांभिकाः शब्दवृत्तयः ।। २७ ।। प्रायश्च धर्मविमुखा जिह्वोपस्थपरायणाः ।। न ध्यायंति तपस्यन्ति व्रतयंति कदाचन ।। २८ ।। अधर्मबहुलाः सर्वे हिंसका लोलुपाः परम् ।। परेषां परिवादेन तुष्यन्ति स्वकृतं विना ।। २९ ।। प्रसंगात्कौतुकाद्वापि निघ्नंति परकर्म वै ।। क्षुद्रकार्याशयात्स्वस्य परकार्यप्रबाधकाः ।। 2.2.38.३० ।। धर्मलब्धां स्त्रियं रम्यामवज्ञाय स्ववेश्मनि ।। परयोषिति निंद्यायां प्रसक्ताः पशुचेष्टिताः ।। ३१ ।। अग्निहोत्रादिकं वापि व्रतं नान्यत्क्वचित्क्वचित् ।। जीविका तद्द्विजातीनां येषां वा पारलौकिकम्।।३२।। अव्रताधीतवेदेन अन्यायाप्तधनेन च ।। वित्तशाठ्येन च कृतं न तथा फलदायि तत् ।। ३३ ।। प्रायः कलियुगे भूपाः प्रजावनपराङ्मुखाः ।। करादानपरा नित्यं पापिष्ठाश्चौर्यवृत्तयः ।। ३४ ।। वर्णसंकरिणः सर्वे शूद्रप्रायाः कलौ युगे ।। हर्तारः पार्थिवा एव शूद्राश्च नृपसेवकाः ।। ३५ ।। श्रौतस्मार्तादिकं कर्म न तथा सदनुष्ठितम् ।। युगे चतुर्थे भो विप्राः परलोकाय कल्पिते ।। ३६ ।। दानधर्मः परो ह्येष नान्यो धर्मः प्रशस्यते ।। कर्मणा मनसा वाचा हितमिच्छेद्द्विजन्मनाम् ।। ३७ ।। इति होवाच भगवान्ब्राह्मणो मामकी तनुः ।। ब्राह्मणा यस्य संतुष्टाः सन्तुष्टस्तस्य चाप्यहम् ।। ३८ ।। उभयत्र समो भूयाद्ब्राह्मणे च जनार्दने ।। यद्वदंति द्विजा वाक्यं तत्स्वयं भगवान्वदेत् ।। ३९ ।। यथातथा वर्तमानो वर्णानां ब्राह्मणो गुरुः ।। भगवानपि देवेशः स साक्षाद्ब्राह्मणप्रियः ।। 2.2.38.४० ।। सदावतारं कुरुते ब्राह्मणार्थं जनार्दनः ।। तत्पालनार्थं दुष्टान्वै निगृह्णाति युगे युगे ।। ४१ ।। ससर्ज ब्राह्मणानग्रे सृष्ट्यादौ स चतुर्मुखः ।। सर्वे वर्णाः पृथक्पश्चात्तेषां वंशेषु जज्ञिरे ।। ४२ ।। तस्मात्कलियुगे तस्मिन्ब्राह्मणो विष्णुरेव च ।। उभौ गतिश्च सर्वेषां ब्राह्मणानां हरिर्गतिः ।। ४३ ।। हरिरेवात्र सर्वेषां गतिः प्राप्ते कलौ युगे ।। शालग्रामादिके क्षेत्रे स्मर्यते कीर्त्यतेऽपि च ।। ।। ४४ ।। तस्मिन्नीलाचले पुण्ये क्षेत्रे क्षेत्रज्ञवर्ष्मणि ।। जीवभूतः स सर्वेषां दारुव्याजशरीरभृत् ।। ४५ ।। कलिकल्मषनाशाय प्रायो दुष्कृतकर्मणाम् ।। दर्शनस्तवनोच्छिष्टभोजनैर्मुक्तिदायकः ।। ४६ ।। उच्छिष्टेन सुरेशस्य व्याप्तं यस्य कलेवरम् ।। तदाहारस्तदात्मा हि लिप्यते न स पातकैः ।। ४७ ।। निवेदनीयमन्यासु मूर्तिष्वीशस्य वर्तते ।। पावनं तदपि प्रोक्तमुच्छिष्टं तु विमोचकम् ।। ४८ ।। भुंक्ते त्वत्रैव भगवान्पश्यत्यन्यत्र चक्षुषा ।। पुरायं प्रार्थितो देवो योगिभिः परिवेष्टितैः ।। ४९ ।। निर्माल्योच्छिष्टभोगेन तव मायां जयेमहि ।। अत्यंतस्तिमिताक्षाणामनायासेन मुक्तिदः ।। 2.2.38.५० ।। शयनासनभोगाद्यै रमते च श्रिया सह ।। अत्र चेष्टा भगवतो वेदार्थ इति धार्यताम् ।। ५१ ।। समतिक्रांतवेदो हि न कदाचित्प्रवर्तते ।। वेदरक्षार्थमेवास्य संभवो हि युगे युगे ।। ५२ ।। प्रमाणभूतो भगवान्विरुद्धं कथमाचरेत् ।। तस्मिन्विरुद्धं चरति जगदेव तथा भवेत् ।। ५३ ।। आचारेण हि वेदार्थो नियतो धामतां गतः ।। मध्यदेशभवः पूर्वमत्रागच्छद्द्विजोत्तमः ।। ५४ ।। शिष्टाचारैः सुविमलः शास्त्रार्थपरिनिष्ठितः ।। सदा शांतः सदा दांतः कायवाङ्मनसैर्गृही ।। ५५ ।। स तीर्थविधिना देवं समभ्यर्च्य च साग्निकः ।। त्रिरात्रमत्रोषितवान्विष्ण्वर्चनपरः शुचिः ।। ।। ५६ ।। यज्ञशेषं गृहस्थानां भोक्तव्यमिति शास्त्रतः ।। देवोच्छिष्टं न जग्राह अन्यपाकाभिशंकया ।। ५७ ।। दैवतैरत्र संस्कार्यो देवयोग्यः कथं भवेत् ।। अयोग्यत्वाच्च नैवेद्यमग्राह्यं च भवेद्ध्रुवम् ।।५८।। अगृहीते च नैवेद्ये श्रोत्रियेण तदा द्विजाः ।। सर्वे च तस्यानुचरा नाभुंजंत निवेदितम् ।। ।। ५९ ।। ततः स व्याधिसंमग्नो विह्वलीभूतविग्रहः ।। सकुटुंबोऽभवन्मूको भगवद्द्रोहसंयुतः ।। 2.2.38.६० ।। मनसा चिन्तयत्येवं निर्निमित्तं कथं नु मे ।। कुटुम्बसहितस्याभूत्पीडा सर्वांगभंजिनी ।। ६१ ।। एवं चिन्तयमानस्य त्रिरात्रांतेऽभवन्मतिः ।। नेदृशी व्याधिपीडा च सर्वेषामेकदा भवेत् ।। ।। ६२ ।। को वा द्रोहः कृतोऽस्माभिरेतस्मिन्पुरुषोत्तमे ।। न बुद्धिपूर्वकः किं स्यात्ततो मे व्याधिकारणम् ।। ६३ ।। मुहुरित्थं चिन्तयित्वा दध्यौ नारायणं प्रभुम् ।। ध्यानावसाने तुष्टाव शास्त्रतत्त्वार्थदर्शकः ।। ६४ ।। ।। शांडिल्य उवाच ।। ।। चतुर्दशापि या विद्या धर्मनिर्णयहेतवः ।। ताः सर्वास्तव वाक्यानि मुखपद्मविनिर्गताः ।। ६५ ।। ताभिरेवाचरेद्धर्ममिति शास्त्रार्थनिश्चयः ।। तस्य धर्मस्य रक्षार्थमवतारो युगे युगे ।। ६६ ।। तमुल्लंघ्य वर्त्तमानो भवद्द्रोहकरो ध्रुवम् ।। अहं ते देवदेवेश कर्मणा मनसा गिरा ।। ६७ ।। धर्मशास्त्रमतिक्रम्य न वर्त्तेऽप्यर्थकामयोः ।। अनेक जन्मसाहस्रैः संचितं पापसंचयम् ।। ६८ ।। दग्धुमत्रागतो देव त्वद्दर्शनदवाग्निना ।। कोऽपराधः कृतो देव त्वच्छास्त्रपथि वर्तिना ।। सर्वांगं वाधते यस्मादुग्रो व्याधिरहेतुकः ।। ६९ ।। ज्ञानतोऽज्ञानतो वापि त्वत्पादसरसीरुहे ।। कृतोऽपराधो यो देव तं क्षमस्व कृपांबुधे ।। भूमौ स्खलितपादानां भूमिरेवावलंबनम् ।। 2.2.38.७० ।। त्वयि जातापराधानां त्वमेव शरणं प्रभो ।। तवापराधजं पापं त्वमेव च क्षमस्व मे ।। ७१ ।। वह्निसंतापतो नश्येद्वह्निसंतापजो व्रण ।। तदिमां दुर्दशां देव प्रारब्धां पापबीजजाम् ।। ७२ ।। लीलापांगेन शमय अपवर्गैकहेतुना ।। मामुद्धर जगन्नाथ पतितं शोकसागरे ।। ७३ ।। त्वद्दर्शनपथं यातः किं नु शोच्यो भवेन्नरः ।। निसर्गकरुणांभोधे यस्त्वद्दृष्टिपथं गतः ।। ७४ ।। सदानन्दाब्धिसंमग्नो न शोचति न कांक्षति ।। नाल्पभाग्यो ह्यहं देव त्वामद्राक्षं स्वचक्षुषा ।। ७५ ।। अपवर्गांतरायो मे ध्रुवमेषा विभीषिका ।। तत्प्रसीद जगन्नाथ सेवकं द्रोहिणं सदा ।। ७६ ।। सेव्यसेवकसंबंधादपराधं क्षमस्व मे ।। इति स्तवांते तस्याशु देहपीडागमत्तदा ।। ७७ ।। ददर्श सोथ गोविन्दं नृसिंहं भक्तवत्सलम् ।। दिव्यसिंहासनारूढं दिव्यालंकारभूषितम् ।। ७८ ।। आददानं श्रिया दत्तं परमान्नं करांबुजे ।। ग्रासावशेषं पात्रेषु क्षिपंतं च मुहुर्मुहुः ।। ७९।। यावद्दत्तं वस्तुजातं तावदश्नंतमत्वरम् ।। विलाससस्मितापांगं हस्ते लक्ष्म्यापवर्जितम् ।। 2.2.38.८० ।। तं दृष्ट्वा विस्मयाविष्टः शांडिल्यः स द्विजोत्तमः ।। सस्मारात्मकृतं द्रोहं नैवेद्याग्रहणे स्थितम् ।। ८१ ।। क्वाहं प्रादेशिकः प्राज्ञः सर्वज्ञाननिधिर्भवान् ।। क्व त्वं महदहंकारभूततत्त्व विसर्जकः ।। ८२ ।। त्वन्मायामूढमनसो जानीयुः कथमीश ते ।। निरंकुशामनिर्वाच्यामिच्छां सृष्टिलयात्मिकाम् ।। ८३ ।। इति स्तुवंतं नृहरिस्तेनैवोच्छिष्टपाणिना ।। सिषेच ग्रासशिष्टांश्च सर्वांगे द्विजसत्तमम् ।। ८४ ।। तैः सिक्तैर्ब्राह्मणः सद्यः सुधासेकोपमैर्मुदा ।। बभौ दिव्यवपुः श्रीमांञ्जीवन्मुक्तो यथा मुनिः ।। ८५ ।। महिमानं हि भक्तेस्तु भक्ता एव विजानते ।। महतीं सूतिपीडां तु वन्ध्या नानुभवेत्क्वचित्।। ८६ ।। इत्युदीर्य स्वयं गात्रादुच्छिष्टं परमात्मनः ।। भुक्त्वा कृतार्थमात्मानं मेने श्रोत्रियपुंगवः ।। ८७ ।। साधारणं धर्मशास्त्रं क्षेत्रेऽस्मिन्न विचार्यते ।। अयं तु परमो धर्मो यो देवेन प्रकीर्तितः ।। ८८ ।। आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः ।। इत्थं संचितयन्विप्रः कुटुम्बार्थेऽवशेषितम् ।। ८९ ।। आजहार स्वयं मुष्ट्या ध्यानभङ्गमवाप च ।। प्रबुद्धश्चिंतयामास स्वप्नं तं विस्मिताशयः ।। 2.2.38.९० ।। अयमेव मम द्रोहो ह्यवज्ञासिषमीश्वरम् ।। नैवेद्याशन माहात्म्यमजानन्परमाद्भुतम् ।। ९१ ।। अष्टादश चतुर्दश ब्रह्मांडं यत्पदांबुजम् ।। धर्मद्रवेण प्रक्षाल्य अपुनात्स्वं तदंबुना ।। ९२ ।। यमर्चयंति शक्राद्या दिव्यभोगैरनुत्तमैः ।। स मानुष्यकृतं भुंक्ते क्षेत्रेस्मिन्महदद्भुतम् ।। ९३ ।। इत्याश्चर्यपरस्तेन स्वप्नलब्धेन वै द्विजाः ।। नैवेद्येन कुटुम्बं स्वं मार्जयामास सादरम् ।। ९४ ।। ततः सर्वे नीरुजास्ते सुवाक्याहृष्टमानसाः ।। पुनर्जन्म मन्यमानाः शशंसुः क्षेत्रमुत्तमम् ।। ९५ ।। नास्त्यस्य सदृशं क्षेत्रं सप्तद्वीपावनीतले ।। यत्र स्वोच्छिष्टदानेन पापान्मोचयते नरान् ।। ९६ ।। पुरुषोत्तममाहात्म्यं क्षेत्रं परमदुर्लभम् ।। यतः स्वर्गश्च भोगश्च मुक्तिश्चैव करे स्थिता ।।९७ ।। आर्तानां भवकांतारे भाग्यादत्र समीयुषाम् ।। नानाभोगोपतृप्तानां मुक्तिमार्गः सुखं भवेत् ।। ९८ ।। इत्थं ते हर्षमापन्नाः प्रलपंतः परस्परम् ।। यथेष्टं भोजयामासुरन्योन्यं च निवेदितम् ।।९९।। ततस्ते निर्मला विप्रास्तरुणादित्यवर्चसः।। देवा इव बभुः सर्वे निष्पापा निर्गतज्वराः ।।2.2.38.१००।। नैवेद्याशनमाहात्म्यं कथितं वो द्विजोत्तमाः ।। श्रुत्वापि महतः पापान्मुच्यते पापकृत्तमः।।१।। निर्माल्यग्रहणस्यास्य फलं वक्तुं न शक्नुमः।। साक्षाद्ब्रह्मस्वरूपेण ध्रियते वपुषा हि तत् ।। २ ।। पुष्पचंदनमाल्यादि यदंगैरुपधार्यते।। अपनीतं यथाकाले निर्माल्यं तत्प्रकीर्तितम् ।।३।। धारणं शिरसा तस्य तेनांगे चापि मार्जनम् ।। सार्द्धानां कोटितीर्थानामभिषेकफलप्रदम् ।। भक्षणं गुरुतल्पादि पातकौघविनाशनम् ।। ४ ।। लेप्या मूर्त्तिरियं विष्णोरन्येभ्यो लेप उत्तमः ।। श्रीखंडागुरुकर्पूरकस्तूरीकुंकुमादिभिः ।।५ ।। प्रपिष्टलेपस्नेहेन चंदनागुरुदारुणा ।। शरीरे वासुदेवस्य इंद्रद्युम्नेन कारितः ।। ६ ।। प्रत्यहं भो द्विजश्रेष्ठा वर्षांते चापनीयते ।। लेप्यानां लेपनिर्मोके दर्शनं न प्रशस्यते ।। ७ ।। अंतरा चेत्पतेल्लेपः पिष्टं लिंपेत्पुनश्च तम् ।। नान्यलेपः प्रशस्यो हि स विष्णोरंगसंमतः ।। ८ ।। चंदनार्द्रशरीरं च दृष्ट्वा विष्णुं पुरा किल ।। सौगंध्याल्लोभयामास नृपपुत्रः स मूढधीः ।। ९ ।। तस्य प्रीत्यै नियुक्तस्तु आकृष्यांगात्प्रलेपनम् ।। ददौ नृपकुमाराय स लिलिंपे हृदि स्वके ।। 2.2.38.११० ।। तावत्प्रदेशं कुष्ठं वै श्वेतं तस्याभवत्क्षणात् ।। स आसीत्कुष्ठपाणिस्तु तस्मै यो दत्तवान्किल ।। ११ ।। ततो वर्षावधिष्ठायी लेपः पुण्यतमः स्मृतः ।। निर्माल्यानां प्रधानं तद्घ्राणादंहोविनाशनम् ।।१२।। पुरा दमनकं दैत्यं समुद्रोदकचारिणम् ।। बाधितारं जनानां वै मायाबलपराक्रमम्।।१३।। भगवानपि मायावी पितामहनिदेशतः ।। मत्स्यावतारेण विभुः प्रविश्य वरुणालयम् ।। १४ ।। अन्विष्याकृष्य वेलायां निष्पिपेष महीतले ।। मधोः शुक्लचतुर्दश्यां पतितो दानवोत्तमः ।। १५ ।। भगवत्करसंपर्कात्सुगंधिरभवत्तृणम् ।। तस्यैव नाम्ना त सम्यग्जग्राहाश्चर्यमानसः ।। १६ ।। मालां कृत्वा हृत्प्रदेश मिलितं वनमालया ।। अचिंतयत्तस्य गंधं यावद्वस्तु चिरस्थितम् ।। १७ ।। तस्यापि गंधः सर्वेषां पुष्पाणां सौरभापहः ।। वर्णस्तु भगवन्मूर्तेस्तुल्योऽभूत्स सुशोभनः ।। १८ ।। तस्य माला भगवतः परमप्रीतिकारिणी ।। शुष्का पर्युषिता वापि न दुष्टा भवति क्वचित् ।। १९ ।। तस्य सुग्रथितां मालां दत्त्वा दमनकारये ।। उत्पादयेन्महाप्रीतिं विष्णोर्या मुक्तिदायिनी ।। 2.2.38.१२० ।। अंगापकर्षितां मालां भक्त्या यो धारयेन्नरः ।। हयमेधसहस्रस्य फलं प्राप्नोत्यसंशयम् ।। २१ ।। तुलसीकल्पितां मालां विष्णोरंगापकर्षिताम् ।। धारयेन्मूर्ध्नि कंठे च भक्तो यो विन्यसेद्धदि ।। तावत्संख्यं वाजिमेधफलमव्यग्रमश्नुते ।। २२ ।। निर्माल्यतुलसीपत्रं यावद्भक्षयते हरेः ।। तावज्जन्मसहस्रं तु विष्णुलोके महीयते ।। २३ ।। हरेर्नैवेद्यमन्नं च तुलसीदलमिश्रितम् ।। प्रतिग्रासं सोमपानं फलं तत्सममश्नुते ।।२४।। यावज्जीवं तु भुंजानो ध्रुवं मोक्षमवाप्नुयात् ।।२५।। अर्घ्यशेषादिकं विष्णोस्तथा चाचमनोदकम् ।। पादोदकं स्नानवारि प्रत्येकं पापनाशनम् ।। २६ ।। सर्वतीर्थाभिषेकाणां फलदं ग्रहनाशनम् ।। अलक्ष्मीपापरक्षोघ्नं भूतवेतालनाशनम् ।। ।। २७ ।। शवाद्यमेध्यसंस्पर्शदोषनाशनमुत्तमम् ।। सर्वदीक्षाव्रतफलप्रदमैश्वर्यवर्द्धनम् ।। २८ ।। अकालमृत्युहरणं व्याधिव्यूहनिबर्हणम् ।। सुरोपमांसभक्ष्यादि पापसंघविनाशनम् ।। २९ ।। एतैराप्लुतदेहस्तु शृणुयाद्यदि सूतकम् ।। नाशौचं विद्यते तस्य सर्वकर्माधिकारिणः ।। 2.2.38.१३० ।। यावज्जीवं प्रतिज्ञाय यस्त्वेतान्येकमेव वा ।। गृह्णीयाद्भूरि वा स्वल्पं मुच्येद्विष्णोः प्रसादतः ।। ३१ ।। एवं तत्र वसन्देवो लोकानुग्रहकांक्षया ।। रममाणः श्रिया सार्द्धमनायासविमोचकः ।। ३२ ।। निर्माल्यपादांबुनि वेदनीयदानैस्तदालोकनतत्प्रणामैः ।। पूजोपहारैश्च विमुक्तिदाता क्षेत्रोत्तमेस्मिन्पुरुषोत्तमाख्ये ।। १३३ ।। इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे पुरुषोत्तमक्षेत्रमाहात्म्ये जैमिनिऋषिसंवादे दमनकचरितंनामाष्टत्रिंशोऽध्यायः ।। ३८ ।।

|| jaiminiruvāca || || iti dattvā varaṃ tasmai śvetarājāya vai purā || jagāmāṃtarhito viprāḥ prāsādāṃtaḥ sthito hariḥ||1|| samastajagatāṃ yā śrīḥ sṛṣṭisthitivināśakṛt || vaiṣṇavīśaktiratulā pariveṣaṇakāriṇī || 2 || sudhopamaṃ supakvānnaṃ bhuṃkte nārāyaṇaḥ prabhuḥ || taducchiṣṭopabhogo hi sarvāghakṣayakārakaḥ || 3 || na tādṛśasamaṃ puṇyaṃ vastvasti pṛthivītale || pāpasaṃskārakartṝṇāṃ saṃparkāttu na duṣyati || 4 || padmāyāḥ sannidhānena sarve te śucayaḥ smṛtāḥ || viṣṇvālayagataṃ taddhi nirmālyaṃ patitādayaḥ || 5 || spṛśaṃti cenna duṣṭaṃ tadyathā viṣṇustathaiva tat || vratasthā vidhavāścaiva sarve varṇāśramāstathā || 6 || tatprāśanena pūyante dīkṣitāścāgnihotriṇaḥ || daridraḥ kṛpaṇo vāpi gṛhasthaḥ prabhureva vā ||7|| svadeśyāḥ paradeśyā vā sarve tatra samāgatāḥ || nābhimānaṃ prakurvīranviṣṇornirmālyabhakṣaṇe || 8 || bhaktyā lobhātkautukādvā kṣudhāsaṃśamanena vā || ākaṃṭhabhakṣitaṃ taddhi punāti sakalāṃhasaḥ || 9 || sarvarogopaśamanaṃ putrapautrapravarddhanam || dāridryaharaṇaṃ śreṣṭhaṃ vidyāyuḥśrīpradaṃ śubham || 2.2.38.10 || pakṣapāto mahāṃstatra viṣṇoramitatejasaḥ || nindanti ye tadamṛtaṃ mūḍhāḥ paṃḍitamāninaḥ || 11 || svayaṃ daṃḍadharasteṣu sahate nāparādhinaḥ || yeṣāmatra sa daṇḍaśceddhruvā teṣāṃ hi durgatiḥ || 12 || kumbhīpāke mahāghore pacyante te'tidāruṇe taṃ na vikrayaḥ krayo vāpi praśastastasya bho dvijāḥ || 13 || nirmālyaṃ jagadīśasya nāśitvāśnāmi kiñcana || iti satyapratijño yaḥ pratyahaṃ tacca bhakṣayet || 14 || sarvapāpavinirmuktaḥ śuddhāṃtaḥkaraṇo naraḥ || sa śuddhaṃ vaiṣṇava sthānaṃ kramādyāti na saṃśayaḥ || 15 || cirasthamapi saṃśuṣkaṃ nītaṃ vā dūradeśataḥ || yathātathopayuktaṃ tatsarvaṃ pāpāpanodanam || 16 || kukkurasya mukhādbhraṣṭaṃ tadannaṃ patitaṃ yadi || brāhmaṇenāpi bhoktavyamitareṣāṃ tu kā kathā || 17 || upoṣya tiṣṭhatā vāpi nopavāsaṃ ca kurvatā || aśucirvāpyanācāro manasā pāpamācaran || prāptamātreṇa bhoktavyaṃ nātra kāryā vicāraṇā || 18 || naivedyānnaṃ jagadbhartturgāṃgaṃ vāri samaṃ dvayam || dṛṣṭeḥ svargādi saṃprāptirbhakṣaṇāccāghanāśanam || 19 || jagaddhātryā hi yatpakvaṃ vaiṣṇave'gnau susaṃskṛte || bhukte'nvahaṃ cakrapāṇiryugamanvaṃtarādiṣu || 2.2.38.20 || saptadvīpa dharāmadhye sānnidhyaṃ nedṛśaṃ hareḥ || yādṛśaṃ nīlagotre'sminvyājamānuṣaceṣṭitam || 21 || dārurūpaṃ paraṃ brahma sarvacākṣuṣagocaram || prakāśate bho munayo na dṛṣṭaṃ na śrutaṃ kvacit || 22 || tasmai pravṛttirūpāya brahmaṇe paramātmane || pravṛttirūpā śaktiḥ śrīḥ pravartayati yaddhaviḥ || 23 || tadaśnāti jagannāthastaccheṣaṃ duritāpaham || kimatra citraṃ bho viprā yaduktaṃ muktikāraṇam || 24 || nālpapuṇyavatāṃ tatra viśvāsaśca prajāyate || vedācārapradhāneṣu yuge hyetatprakīrtitam || 25 || mahimānaṃ na vedāsya viśeṣācchrūyatāṃ kalau || ghore kaliyuge tasmiṃstripādo dharmaviplavaḥ || 26 || dharmaḥ syādekapādastu kvacittasya bhayāccaret || sarvenṛtapradhānā hi dāṃbhikāḥ śabdavṛttayaḥ || 27 || prāyaśca dharmavimukhā jihvopasthaparāyaṇāḥ || na dhyāyaṃti tapasyanti vratayaṃti kadācana || 28 || adharmabahulāḥ sarve hiṃsakā lolupāḥ param || pareṣāṃ parivādena tuṣyanti svakṛtaṃ vinā || 29 || prasaṃgātkautukādvāpi nighnaṃti parakarma vai || kṣudrakāryāśayātsvasya parakāryaprabādhakāḥ || 2.2.38.30 || dharmalabdhāṃ striyaṃ ramyāmavajñāya svaveśmani || parayoṣiti niṃdyāyāṃ prasaktāḥ paśuceṣṭitāḥ || 31 || agnihotrādikaṃ vāpi vrataṃ nānyatkvacitkvacit || jīvikā taddvijātīnāṃ yeṣāṃ vā pāralaukikam||32|| avratādhītavedena anyāyāptadhanena ca || vittaśāṭhyena ca kṛtaṃ na tathā phaladāyi tat || 33 || prāyaḥ kaliyuge bhūpāḥ prajāvanaparāṅmukhāḥ || karādānaparā nityaṃ pāpiṣṭhāścauryavṛttayaḥ || 34 || varṇasaṃkariṇaḥ sarve śūdraprāyāḥ kalau yuge || hartāraḥ pārthivā eva śūdrāśca nṛpasevakāḥ || 35 || śrautasmārtādikaṃ karma na tathā sadanuṣṭhitam || yuge caturthe bho viprāḥ paralokāya kalpite || 36 || dānadharmaḥ paro hyeṣa nānyo dharmaḥ praśasyate || karmaṇā manasā vācā hitamiccheddvijanmanām || 37 || iti hovāca bhagavānbrāhmaṇo māmakī tanuḥ || brāhmaṇā yasya saṃtuṣṭāḥ santuṣṭastasya cāpyaham || 38 || ubhayatra samo bhūyādbrāhmaṇe ca janārdane || yadvadaṃti dvijā vākyaṃ tatsvayaṃ bhagavānvadet || 39 || yathātathā vartamāno varṇānāṃ brāhmaṇo guruḥ || bhagavānapi deveśaḥ sa sākṣādbrāhmaṇapriyaḥ || 2.2.38.40 || sadāvatāraṃ kurute brāhmaṇārthaṃ janārdanaḥ || tatpālanārthaṃ duṣṭānvai nigṛhṇāti yuge yuge || 41 || sasarja brāhmaṇānagre sṛṣṭyādau sa caturmukhaḥ || sarve varṇāḥ pṛthakpaścātteṣāṃ vaṃśeṣu jajñire || 42 || tasmātkaliyuge tasminbrāhmaṇo viṣṇureva ca || ubhau gatiśca sarveṣāṃ brāhmaṇānāṃ harirgatiḥ || 43 || harirevātra sarveṣāṃ gatiḥ prāpte kalau yuge || śālagrāmādike kṣetre smaryate kīrtyate'pi ca || || 44 || tasminnīlācale puṇye kṣetre kṣetrajñavarṣmaṇi || jīvabhūtaḥ sa sarveṣāṃ dāruvyājaśarīrabhṛt || 45 || kalikalmaṣanāśāya prāyo duṣkṛtakarmaṇām || darśanastavanocchiṣṭabhojanairmuktidāyakaḥ || 46 || ucchiṣṭena sureśasya vyāptaṃ yasya kalevaram || tadāhārastadātmā hi lipyate na sa pātakaiḥ || 47 || nivedanīyamanyāsu mūrtiṣvīśasya vartate || pāvanaṃ tadapi proktamucchiṣṭaṃ tu vimocakam || 48 || bhuṃkte tvatraiva bhagavānpaśyatyanyatra cakṣuṣā || purāyaṃ prārthito devo yogibhiḥ pariveṣṭitaiḥ || 49 || nirmālyocchiṣṭabhogena tava māyāṃ jayemahi || atyaṃtastimitākṣāṇāmanāyāsena muktidaḥ || 2.2.38.50 || śayanāsanabhogādyai ramate ca śriyā saha || atra ceṣṭā bhagavato vedārtha iti dhāryatām || 51 || samatikrāṃtavedo hi na kadācitpravartate || vedarakṣārthamevāsya saṃbhavo hi yuge yuge || 52 || pramāṇabhūto bhagavānviruddhaṃ kathamācaret || tasminviruddhaṃ carati jagadeva tathā bhavet || 53 || ācāreṇa hi vedārtho niyato dhāmatāṃ gataḥ || madhyadeśabhavaḥ pūrvamatrāgacchaddvijottamaḥ || 54 || śiṣṭācāraiḥ suvimalaḥ śāstrārthapariniṣṭhitaḥ || sadā śāṃtaḥ sadā dāṃtaḥ kāyavāṅmanasairgṛhī || 55 || sa tīrthavidhinā devaṃ samabhyarcya ca sāgnikaḥ || trirātramatroṣitavānviṣṇvarcanaparaḥ śuciḥ || || 56 || yajñaśeṣaṃ gṛhasthānāṃ bhoktavyamiti śāstrataḥ || devocchiṣṭaṃ na jagrāha anyapākābhiśaṃkayā || 57 || daivatairatra saṃskāryo devayogyaḥ kathaṃ bhavet || ayogyatvācca naivedyamagrāhyaṃ ca bhaveddhruvam ||58|| agṛhīte ca naivedye śrotriyeṇa tadā dvijāḥ || sarve ca tasyānucarā nābhuṃjaṃta niveditam || || 59 || tataḥ sa vyādhisaṃmagno vihvalībhūtavigrahaḥ || sakuṭuṃbo'bhavanmūko bhagavaddrohasaṃyutaḥ || 2.2.38.60 || manasā cintayatyevaṃ nirnimittaṃ kathaṃ nu me || kuṭumbasahitasyābhūtpīḍā sarvāṃgabhaṃjinī || 61 || evaṃ cintayamānasya trirātrāṃte'bhavanmatiḥ || nedṛśī vyādhipīḍā ca sarveṣāmekadā bhavet || || 62 || ko vā drohaḥ kṛto'smābhiretasminpuruṣottame || na buddhipūrvakaḥ kiṃ syāttato me vyādhikāraṇam || 63 || muhuritthaṃ cintayitvā dadhyau nārāyaṇaṃ prabhum || dhyānāvasāne tuṣṭāva śāstratattvārthadarśakaḥ || 64 || || śāṃḍilya uvāca || || caturdaśāpi yā vidyā dharmanirṇayahetavaḥ || tāḥ sarvāstava vākyāni mukhapadmavinirgatāḥ || 65 || tābhirevācareddharmamiti śāstrārthaniścayaḥ || tasya dharmasya rakṣārthamavatāro yuge yuge || 66 || tamullaṃghya varttamāno bhavaddrohakaro dhruvam || ahaṃ te devadeveśa karmaṇā manasā girā || 67 || dharmaśāstramatikramya na vartte'pyarthakāmayoḥ || aneka janmasāhasraiḥ saṃcitaṃ pāpasaṃcayam || 68 || dagdhumatrāgato deva tvaddarśanadavāgninā || ko'parādhaḥ kṛto deva tvacchāstrapathi vartinā || sarvāṃgaṃ vādhate yasmādugro vyādhirahetukaḥ || 69 || jñānato'jñānato vāpi tvatpādasarasīruhe || kṛto'parādho yo deva taṃ kṣamasva kṛpāṃbudhe || bhūmau skhalitapādānāṃ bhūmirevāvalaṃbanam || 2.2.38.70 || tvayi jātāparādhānāṃ tvameva śaraṇaṃ prabho || tavāparādhajaṃ pāpaṃ tvameva ca kṣamasva me || 71 || vahnisaṃtāpato naśyedvahnisaṃtāpajo vraṇa || tadimāṃ durdaśāṃ deva prārabdhāṃ pāpabījajām || 72 || līlāpāṃgena śamaya apavargaikahetunā || māmuddhara jagannātha patitaṃ śokasāgare || 73 || tvaddarśanapathaṃ yātaḥ kiṃ nu śocyo bhavennaraḥ || nisargakaruṇāṃbhodhe yastvaddṛṣṭipathaṃ gataḥ || 74 || sadānandābdhisaṃmagno na śocati na kāṃkṣati || nālpabhāgyo hyahaṃ deva tvāmadrākṣaṃ svacakṣuṣā || 75 || apavargāṃtarāyo me dhruvameṣā vibhīṣikā || tatprasīda jagannātha sevakaṃ drohiṇaṃ sadā || 76 || sevyasevakasaṃbaṃdhādaparādhaṃ kṣamasva me || iti stavāṃte tasyāśu dehapīḍāgamattadā || 77 || dadarśa sotha govindaṃ nṛsiṃhaṃ bhaktavatsalam || divyasiṃhāsanārūḍhaṃ divyālaṃkārabhūṣitam || 78 || ādadānaṃ śriyā dattaṃ paramānnaṃ karāṃbuje || grāsāvaśeṣaṃ pātreṣu kṣipaṃtaṃ ca muhurmuhuḥ || 79|| yāvaddattaṃ vastujātaṃ tāvadaśnaṃtamatvaram || vilāsasasmitāpāṃgaṃ haste lakṣmyāpavarjitam || 2.2.38.80 || taṃ dṛṣṭvā vismayāviṣṭaḥ śāṃḍilyaḥ sa dvijottamaḥ || sasmārātmakṛtaṃ drohaṃ naivedyāgrahaṇe sthitam || 81 || kvāhaṃ prādeśikaḥ prājñaḥ sarvajñānanidhirbhavān || kva tvaṃ mahadahaṃkārabhūtatattva visarjakaḥ || 82 || tvanmāyāmūḍhamanaso jānīyuḥ kathamīśa te || niraṃkuśāmanirvācyāmicchāṃ sṛṣṭilayātmikām || 83 || iti stuvaṃtaṃ nṛharistenaivocchiṣṭapāṇinā || siṣeca grāsaśiṣṭāṃśca sarvāṃge dvijasattamam || 84 || taiḥ siktairbrāhmaṇaḥ sadyaḥ sudhāsekopamairmudā || babhau divyavapuḥ śrīmāṃñjīvanmukto yathā muniḥ || 85 || mahimānaṃ hi bhaktestu bhaktā eva vijānate || mahatīṃ sūtipīḍāṃ tu vandhyā nānubhavetkvacit|| 86 || ityudīrya svayaṃ gātrāducchiṣṭaṃ paramātmanaḥ || bhuktvā kṛtārthamātmānaṃ mene śrotriyapuṃgavaḥ || 87 || sādhāraṇaṃ dharmaśāstraṃ kṣetre'sminna vicāryate || ayaṃ tu paramo dharmo yo devena prakīrtitaḥ || 88 || ācāraprabhavo dharmo dharmasya prabhuracyutaḥ || itthaṃ saṃcitayanvipraḥ kuṭumbārthe'vaśeṣitam || 89 || ājahāra svayaṃ muṣṭyā dhyānabhaṅgamavāpa ca || prabuddhaściṃtayāmāsa svapnaṃ taṃ vismitāśayaḥ || 2.2.38.90 || ayameva mama droho hyavajñāsiṣamīśvaram || naivedyāśana māhātmyamajānanparamādbhutam || 91 || aṣṭādaśa caturdaśa brahmāṃḍaṃ yatpadāṃbujam || dharmadraveṇa prakṣālya apunātsvaṃ tadaṃbunā || 92 || yamarcayaṃti śakrādyā divyabhogairanuttamaiḥ || sa mānuṣyakṛtaṃ bhuṃkte kṣetresminmahadadbhutam || 93 || ityāścaryaparastena svapnalabdhena vai dvijāḥ || naivedyena kuṭumbaṃ svaṃ mārjayāmāsa sādaram || 94 || tataḥ sarve nīrujāste suvākyāhṛṣṭamānasāḥ || punarjanma manyamānāḥ śaśaṃsuḥ kṣetramuttamam || 95 || nāstyasya sadṛśaṃ kṣetraṃ saptadvīpāvanītale || yatra svocchiṣṭadānena pāpānmocayate narān || 96 || puruṣottamamāhātmyaṃ kṣetraṃ paramadurlabham || yataḥ svargaśca bhogaśca muktiścaiva kare sthitā ||97 || ārtānāṃ bhavakāṃtāre bhāgyādatra samīyuṣām || nānābhogopatṛptānāṃ muktimārgaḥ sukhaṃ bhavet || 98 || itthaṃ te harṣamāpannāḥ pralapaṃtaḥ parasparam || yatheṣṭaṃ bhojayāmāsuranyonyaṃ ca niveditam ||99|| tataste nirmalā viprāstaruṇādityavarcasaḥ|| devā iva babhuḥ sarve niṣpāpā nirgatajvarāḥ ||2.2.38.100|| naivedyāśanamāhātmyaṃ kathitaṃ vo dvijottamāḥ || śrutvāpi mahataḥ pāpānmucyate pāpakṛttamaḥ||1|| nirmālyagrahaṇasyāsya phalaṃ vaktuṃ na śaknumaḥ|| sākṣādbrahmasvarūpeṇa dhriyate vapuṣā hi tat || 2 || puṣpacaṃdanamālyādi yadaṃgairupadhāryate|| apanītaṃ yathākāle nirmālyaṃ tatprakīrtitam ||3|| dhāraṇaṃ śirasā tasya tenāṃge cāpi mārjanam || sārddhānāṃ koṭitīrthānāmabhiṣekaphalapradam || bhakṣaṇaṃ gurutalpādi pātakaughavināśanam || 4 || lepyā mūrttiriyaṃ viṣṇoranyebhyo lepa uttamaḥ || śrīkhaṃḍāgurukarpūrakastūrīkuṃkumādibhiḥ ||5 || prapiṣṭalepasnehena caṃdanāgurudāruṇā || śarīre vāsudevasya iṃdradyumnena kāritaḥ || 6 || pratyahaṃ bho dvijaśreṣṭhā varṣāṃte cāpanīyate || lepyānāṃ lepanirmoke darśanaṃ na praśasyate || 7 || aṃtarā cetpatellepaḥ piṣṭaṃ liṃpetpunaśca tam || nānyalepaḥ praśasyo hi sa viṣṇoraṃgasaṃmataḥ || 8 || caṃdanārdraśarīraṃ ca dṛṣṭvā viṣṇuṃ purā kila || saugaṃdhyāllobhayāmāsa nṛpaputraḥ sa mūḍhadhīḥ || 9 || tasya prītyai niyuktastu ākṛṣyāṃgātpralepanam || dadau nṛpakumārāya sa liliṃpe hṛdi svake || 2.2.38.110 || tāvatpradeśaṃ kuṣṭhaṃ vai śvetaṃ tasyābhavatkṣaṇāt || sa āsītkuṣṭhapāṇistu tasmai yo dattavānkila || 11 || tato varṣāvadhiṣṭhāyī lepaḥ puṇyatamaḥ smṛtaḥ || nirmālyānāṃ pradhānaṃ tadghrāṇādaṃhovināśanam ||12|| purā damanakaṃ daityaṃ samudrodakacāriṇam || bādhitāraṃ janānāṃ vai māyābalaparākramam||13|| bhagavānapi māyāvī pitāmahanideśataḥ || matsyāvatāreṇa vibhuḥ praviśya varuṇālayam || 14 || anviṣyākṛṣya velāyāṃ niṣpipeṣa mahītale || madhoḥ śuklacaturdaśyāṃ patito dānavottamaḥ || 15 || bhagavatkarasaṃparkātsugaṃdhirabhavattṛṇam || tasyaiva nāmnā ta samyagjagrāhāścaryamānasaḥ || 16 || mālāṃ kṛtvā hṛtpradeśa militaṃ vanamālayā || aciṃtayattasya gaṃdhaṃ yāvadvastu cirasthitam || 17 || tasyāpi gaṃdhaḥ sarveṣāṃ puṣpāṇāṃ saurabhāpahaḥ || varṇastu bhagavanmūrtestulyo'bhūtsa suśobhanaḥ || 18 || tasya mālā bhagavataḥ paramaprītikāriṇī || śuṣkā paryuṣitā vāpi na duṣṭā bhavati kvacit || 19 || tasya sugrathitāṃ mālāṃ dattvā damanakāraye || utpādayenmahāprītiṃ viṣṇoryā muktidāyinī || 2.2.38.120 || aṃgāpakarṣitāṃ mālāṃ bhaktyā yo dhārayennaraḥ || hayamedhasahasrasya phalaṃ prāpnotyasaṃśayam || 21 || tulasīkalpitāṃ mālāṃ viṣṇoraṃgāpakarṣitām || dhārayenmūrdhni kaṃṭhe ca bhakto yo vinyaseddhadi || tāvatsaṃkhyaṃ vājimedhaphalamavyagramaśnute || 22 || nirmālyatulasīpatraṃ yāvadbhakṣayate hareḥ || tāvajjanmasahasraṃ tu viṣṇuloke mahīyate || 23 || harernaivedyamannaṃ ca tulasīdalamiśritam || pratigrāsaṃ somapānaṃ phalaṃ tatsamamaśnute ||24|| yāvajjīvaṃ tu bhuṃjāno dhruvaṃ mokṣamavāpnuyāt ||25|| arghyaśeṣādikaṃ viṣṇostathā cācamanodakam || pādodakaṃ snānavāri pratyekaṃ pāpanāśanam || 26 || sarvatīrthābhiṣekāṇāṃ phaladaṃ grahanāśanam || alakṣmīpāparakṣoghnaṃ bhūtavetālanāśanam || || 27 || śavādyamedhyasaṃsparśadoṣanāśanamuttamam || sarvadīkṣāvrataphalapradamaiśvaryavarddhanam || 28 || akālamṛtyuharaṇaṃ vyādhivyūhanibarhaṇam || suropamāṃsabhakṣyādi pāpasaṃghavināśanam || 29 || etairāplutadehastu śṛṇuyādyadi sūtakam || nāśaucaṃ vidyate tasya sarvakarmādhikāriṇaḥ || 2.2.38.130 || yāvajjīvaṃ pratijñāya yastvetānyekameva vā || gṛhṇīyādbhūri vā svalpaṃ mucyedviṣṇoḥ prasādataḥ || 31 || evaṃ tatra vasandevo lokānugrahakāṃkṣayā || ramamāṇaḥ śriyā sārddhamanāyāsavimocakaḥ || 32 || nirmālyapādāṃbuni vedanīyadānaistadālokanatatpraṇāmaiḥ || pūjopahāraiśca vimuktidātā kṣetrottamesminpuruṣottamākhye || 133 || iti śrīskānde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe puruṣottamakṣetramāhātmye jaiminiṛṣisaṃvāde damanakacaritaṃnāmāṣṭatriṃśo'dhyāyaḥ || 38 ||

English translation

Jaimini said :

1. After granting the boon thus to King Śveta formerly, O Brāhmaṇas , Hari who was stationed within the Mansion, vanished.

2-3. Śrī, the cause of creation, sustenance and annihilation of all the worlds, the matchless Śakti of Viṣṇu , is the person serving the nectar-like well-cooked food and Lord Nārāyaṇa consumes it. Enjoyment of its remnants and leavings is the cause of the destruction of all sins.

4. There is no object on the surface of the earth which is so meritorious as that. It does not become defiled due to contact with sinful persons.

5-8. Due to the presence of Padmā ( Lakṣmī ) all of them are proclaimed to be pure and clean. That Nirmālya , present in the abode of Viṣṇu, does not become defiled even if fallen persons etc. touch it. It is (pure) like Viṣṇu himself. Widows who perform holy rites, people of all castes and stages of life, the initiated performers of Agnihotra sancrifices, the poor, the miserly, a householder or a master, natives or foreigners—all those who come there, become sanctified by eating. In the matter of consuming the Nirmālya of Viṣṇu no one should display any false prestige.

9. Whether due to devotion, or covetousness or out of curiosity or as a means to satisfy hunger, if the Nirmālya is eaten to the full, it dispels all the sins.

10. It mitigates all ailments; it increases sons and grandsons; it dispels poverty. It is excellent and splendid, bestowing learning, longevity and prosperity.

11-15. The partiality of Viṣṇu of unmeasured splendour is present therein. Those who find fault with that nectar-like Nirmālya are fools vainly considering themselves learned. The Lord himself remains ready to punish them. He never brooks the guilty. Indeed calamity certainly befalls those people against whom he raises his rod of punishment. They will be cooked in the terrible hell Kuṃbhīpāka.

No sale or purchase (of the Nirmālya ) is to be encouraged, O Brāhmaṇas. If a person takes this vow, ‘I will never eat anything before eating the Nirmālya of the Lord of the universe’ and eats it everyday keeping up his vow, that man shall get rid of all sins. His mind shall become pure. There is no doubt that he will go to the pure region of Viṣṇu in due course.

16. Even if (Nirmālya) is kept for a long time, even if it is dry, even if it is taken to far-off places, it can be eaten as it is. All these are destructive of sins.

17. If that food-offering of the Lord drops down from a dog’s mouth while it was being carried off, the same may be eaten even by a Brāhmaṇa . What need one say of others!

18. As soon as it is received, it must be eaten by a person whether he is observing a fast or not, whether he is bodily pure or not, even if he does not follow the code of good conduct, or is mentally sinful. No doubt need be entertained in this respect.

19. The Naivedya offering of the Lord of the universe and the water of Gaṅgā —both these are equal. If they are looked at, one obtains heaven etc.; If they are partaken of, all the sins are destroyed.

20. What is cooked by the Mother of the universe in the well-consecrated Vaiṣṇava fire, the Discus-bearing Lord eats everyday in all the Yugas , Manvantaras etc.

21. In the whole of the earth consisting of the seven continents there is no presence of Hari like it is on Nīla mountain, which he offers under the pretext of a human act.

22. The Supreme Brahman in the form of a wooden idol perceptible to everyone shines (here), O sages. It is neither seen nor heard anywhere (else).

23-28. Unto that Brahman in the form of Pravṛtti (Activity), Śrī, Śakti in the form of Pravṛtti prepares and serves the Havi . The Lord of the universe eats it. The remnants thereof can dispel sins. What is surprising in this, O Brāhmaṇas, if it is spoken as the cause of salvation?

Persons deficient in merit do not believe in it. This is glorified in the Yugas when the Vedas and conventional norms hold sway.

No one knows its greatness, particularly in Kaliyuga . In the terrible Kaliyuga, [1] opposition to Dharma (righteous conduct) has three-fourṃs share. Dharma has only a single foot left. It moves about only in some rare places because it is afraid (of Kali ). All the people are inherently given to falsehood. They are hypocrites and knavish. Generally they are averse to virtue. They are addicted to eating and sex. They never meditate, perform penance or observe a holy rite.

29. All people are mostly unrighteous, violent and excessively greedy and rapacious. They themselves will not do anything. They are satisfied when they slander others.

30. Due to their mean-minded interests they put obstacles in other people’s activities.

31. They neglect beautiful women lawfully married to them in their household. They are of brutish activities seeking contact with other people’s wives of ignoble and censurable activities.

32-37. There is no Agnihotra or other holy rite anywhere. It has become a means of livelihood to Brāhmaṇas to whom it should have been a means of attaining the other world.

A holy rite does not yield (the desired) benefit if it is performed by one who has learnt the Vedas without the requisite holy rites, by means of wealth acquired unjustly and fraudulently.

Generally in Kaliyuga kings are averse to their duty of protecting their subjects. They are ever eager to exact taxes. They are extremely sinful and behave like thieves.

All the people indulge in mixing up different castes (through intermarriage) in Kaliyuga mostly behaving like Śūdras . Kings themselves become robbers and Śūdras minions of kings.

The holy rites laid down by Śrutis and Smṛtis are not properly performed in the prescribed way in the fourth Yuga , O Brāhmaṇas. They are not (hence) capable of yielding good results in the other world.

(In Kaliyuga) the virtue of practising charity is the highest and no other virtue is considered praiseworthy. One should wish for the welfare of the twice-born by words, thoughts and deeds.

38-41. Thus spake the Lord: “The Brāhmaṇa is my body. I am pleased with that person with whom Brāhmaṇas are pleased.”

One should behave equally towards both, Brāhmaṇas and Janārdana . The words that Brāhmaṇas utter, are what the Lord himself would utter.

Whatever may be the mode of his living, Brāhmaṇa is the preceptor of all castes. That Lord too, the Lord of Devas himself, is fond of Brāhmaṇas.

Janārdana incarnates always for the sake of Brāhmaṇas. In every Yuga, he punishes the wicked ones for the sake of protecting them.

42. At the beginning of the creation the Four-faced Lord created Brāhmaṇas. Afterwards all the other castes were severally born in their families.

43. Hence, in Kaliyuga, these two are the goal and resort unto all, viz. Brāhmaṇa and Viṣṇu. Hari is the goal unto Brāhmaṇas.

44. Here Hari alone is the goal unto all, when Kaliyuga approaches. He is remembered and glorified in Śālagrāma and other holy spots.

45. In that holy spot on Nīla mountain which is like the physical body of the Kṣetrajña , the Lord who has assumed physical body under the guise of the wooden idol, is the soul immanent in all beings.

46. For the destruction of the evils of Kali, he is usually the bestower of salvation on men of evil actions who pay a visit, offer eulogy and partake of the leavings of his food.

47. A man whose body is smeared with the leavings of the food of the Lord of Suras , whose food is the same (leavings of Lord’s food) and whose mind is directed towards that, is never polluted by sins.

48. Food-offering is made to other idols too of the Lord and it is what purifies. But the leaving of the food is what liberates.

49-51. It is only here that the Lord eats (food himself); in other places he glances with his eye. Formerly the Lord was requested by Yogins who surrounded (him), “We shall overcome your Māyā by enjoying the Nirmālya and leavings of food.”

He is the bestower of liberation easily (without any strain) on persons whose sense-organs have become calm.

He sports with Śrī through the activities of sitting, lying down, partaking of food etc. together. Let this be remembered that the activity of the Lord in this respect is what the purport of the Veda is.

52. The Lord never transgresses the Vedas. Indeed his incarnation in every Yuga is for the sake of protecting the Vedas.

53. How can the Lord who is the authority, act contrary to that? If he were to act against it, the whole universe will be (behaving) like that.

54-55. Indeed it is on account of its regular practice (by people) that the Veda has become the authority.

Formerly an excellent Brāhmaṇa (named Śāṇḍilya ) hailing from Madhyadeśa (Central Region) came here. [2] He was completely free from impurities on account of his decent and decorous behaviour. He had mastered the topics of all scriptural texts. He was always calm. He always got his sense-organs under control in thought, words and deeds. He was a householder.

56. In accordance with the procedure regarding the rites to be performed at the (particular) Tīrthas , he worshipped the Lord. He maintained the sacred fires. He spent here three days engaged in worshipping Viṣṇu with great purity.

57. Since there is the injunction in the scriptural texts that the remnants of Yajña should be partaken of by householders, he did not take the remnants of the offering unto the Lord suspecting that it must have been cooked by another (inferior person).

58. ‘It should be consecrated by Devas; (otherwise) how can it be suitable unto the Lord? Because it is unsuitable, the Naivedya should certainly be unacceptable,’ He thought.

59. When the Naivedya was not accepted with the Brāhmaṇa, all his attendants too did not eat the Naivedya (food-offering).

60. Thereupon, he became afflicted with diseases. His body ached and he became excessively distressed. He was dumb-founded along with his family because he had offended the Lord.

61. He mentally thought, ‘How is it that without any cause the whole family has been afflicted with this pain (as if) breaking all the limbs?’

62-63. He went on thinking thus, when at the end of three days an idea struck him: ‘An affliction and ailment like this cannot befall everyone at once. In what way have we offended this Lord Puruṣottama ? It cannot be deliberate. What then is the cause of this sickness of mine?’

64. After deliberating thus frequently, he meditated on Lord Nārāyaṇa. At the end of the meditation (that Brāhmaṇa) the expounder of the real meaning of scriptural passages eulogized (the Lord).

Śāṇḍilya said :

65. All the fourteen lores, the bases for the determination of virtue, are your utterances which have come out of your lotus-like mouth.

66. This is the conclusion of all the scriptural texts that one should practise Dharma only according to them. It is for the sake of the protection of that Dharma that you incarnate in every Yuga.

67-73. One who transgresses that (Dharma) is certainly one who offends you. O Lord of the chiefs of Devas, I never transgress the code of conduct (of Dharmaśāstra ) mentally, verbally and physically. Even in regard to wealth and love I do not transgress Dharmaśāstra.

O Lord, I have come here to burn down the mass of sins accumulated in the course of many thousands of births by means of the forest fire of your sight.

What was the offence committed by me, adhering, O Lord, to your own path prescribed in scripture? A dreadful ailment with no apparent cause afflicts all the limbs.

Whether knowingly or unknowingly, if any offence has been committed by me against the lotus-like feet of yours, O Lord, O ocean of mercy, forgive it. The ground alone is the support to those who have slipped in their steps on the ground.

You alone are the refuge, O Lord, to those who commit offences against you. You alone do forgive my sin arising from an offence against you.

A wound (eruption etc.) caused by (bodily) heat is cured by applying fire (remedial heat). So, O Lord, subdue by means of your graceful glance from the corner of your eyes, this deplorable condition arising from the seeds of sins. The evil action has begun to bear fruit. Your benign glance is the sole cause of salvation. I have fallen into the ocean of grief. Redeem me, O Lord of the universe.

74-77. How can a man who has come within the range of your vision be in a pitiable state? O ocean of natural mercifulness, one who has come within the range of your vision is always immersed in the ocean of bliss. He does not bemoan nor does he yearn.

My fortune is by no means meagre. I have seen you with my own eyes. If there is any obstacle in my getting salvation, it is certainly terrifying. So be pleased, O Lord of the universe, towards me, your attendant though a habitual offender. In view of our relationship as Master and Servant, do forgive my offence.

At the end of this prayer, the affliction of his body immediately disappeared.

78-80. He saw Govinda , Nṛsiṃha fond of his devotees. He was seated on a divine throne. He was adorned with divine ornaments. He was found taking up in his lotus-like hand the excellent cooked food offered by Śrī and dropping the remnants of the mouthful frequently into the (various) vessels.

Lakṣmī went on placing in his hand (various food items) with graceful smiles and coquettish glances. Whatever was handed over to him he went on eating without any hurry.

81. On seeing this, Śāṇḍilya, the excellent Brāhmaṇa, became surprised. He remembered his own offence in not taking up the Naivedya. (He eulogized thus):

82. “What a great difference! I am a knower of a limited things while you are the storehouse of all knowledge and the creator of the principles of Mahat , Ahaṃkāra ! (There cannot be any comparison between us.)

83. O Īśa, how can those who are deluded by your Māyā know your unbridled, indefinable wish manifesting itself in the form of creation and annihilation?”

84. As he eulogized thus, the Lord, Nṛsiṃha, scattered the remnants of the morsels all over the body of the excellent Brāhmaṇa with his own hand that was Ucchiṣṭa (not washed after eating anything).

85-86. When he was sprinkled with them which he felt comparable to nectar, the Brāhmaṇa joyously shone with divine body. He was as lustrous as a sage who is a living-liberated soul.

“Only devotees know the greatness of devotion. A barren woman never experiences the severity of labour pain.”

87. Saying this he took up the leavings of the Supreme Soul from his body and ate them. The eminent Brāhmaṇa well-versed in the Vedas considered himself one who has attained his goal in life.

88-90. ‘Ordinary code of conduct (Dharma) is not much (highly) thought of in this holy spot. This is the greatest Dharma which has been proclaimed by the Lord himself. Dharma has its source of origin in the conduct of life. Acyuta is the Lord of Dharma.’ Thinking thus, the Brāhmaṇa himself took a handful of the remaining food to the members of his family. At that time his reverie broke. He got up from his sleep. With a great surprise he realized that it was a dream.

91. He thought, ‘This alone is my offence that I slighted the Lord without knowing the wonderful greatness of taking in the Naivedya.

92. ( Defective verse ) The lotus-like feet of the Lord are the eighteeen and fourteen Cosṭnic Eggs. The devotee who washes His feet with the liquid in the form of Dharma actually sanctifies himself with that water.

93. In this holy spot it is a great mystery that the Lord eats what has been cooked by human beings, the Lord whom Śakra and others worship with excellent divine items of food offerings.’

94. Wondering thus, O Brāhmaṇas, he took the Naivedya acquired in dream and respectfully sanctified his family through it.

95. Thereupon all of them became free from ailments. They be came delighted in their minds. Their power of expression became excellent. They considered it their rebirth. They praised the excellent holy place:

96. “In the whole of the earth consisting of seven continents there is no other holy spot like this, where by giving the leavings of his food the Lord liberates men from their sins.

97. This sacred place has the same greatness as Puruṣottama. It is extremely rare since heavenly and worldly pleasures as well as salvation come within the reach (of the devotee).

98. Those who are distressed in the forest of worldly existence and fortunately come here, become completely satisfied by different kinds of enjoyment. They will easily attain the path of salvation.”

99. Excessively delighted, they began to talk like this to one another. They fed one another with the remnants of food offered unto the Lord to their heart’s content.

100. Thereupon, all of them became free from impurities, O Brāhmaṇas. They had the lustre of the midday Sun. They shone like gods, free from sins and devoid of fever.

101. O excellent Brāhmaṇas, the efficacy of tasting the Naivedya has been recounted to you. Even by hearing thus the greatest of sinners is liberated from a great sin.

102. We are not competent to recount the full benefit of taking the Nirmālya. It is worn by the body which is directly the form of Brahman.

103. Flowers, sandal paste, wreaths of flowers etc. which are being worn by the limbs (of the Lord), when taken away from the idol at the proper time, are called Nirmālya. [3]

104. If the Nirmālya is worn on the head and if (the unguent etc.) is smeared on the body, it yields the benefit of the holy bath in all the three and a half crores of Tīrthas. If it is eaten, it is destructive of all the sins including that of defiling the preceptor’s bed.

105. This idol of Viṣṇu is to be smeared with unguents. The following unguent is much better than others. Sandalwood, agallochum, camphor, musk, saffron etc. are its constituents.

106. Indradyumna got a special unguent ready by means of sandalwood and black aloe-wood ground into a paste and applied it to the body of Vāsudeva .

107. Everyday it was applied, O excellent Brāhmaṇas, and it was removed at the end of the year. When the unguents become devoid of stickiness their sight is not praiseworthy.

108. If the unguent were to fall in the middle (of the year) it should be made into a paste once again and applied. Other types of unguents are not recommended. This alone is approved for the limbs of Viṣṇu.

109. Formerly a prince of confused mind saw Viṣṇu wet in body with sandal paste. The prince coveted it due to its fragrance.

110. The officer engaged there wanted to please him. He peeled off the unguent from the Lord’s body (idol) and gave it to the prince who applied it to his chest.

111. That portion of his body became afflicted with white leprosy immediately. The officer who gave him the unguent contracted leprosy on his hand.

112. Hence it is laid down that the unguent that has alreay[?] been (on the body of the Lord) for a year is the most meritorious. It is the most important of the Nirmālyas . If it is inhaled it destroys sins.

113. Formerly there was a Daitya named Damanaka . [4] He had become very powerful due to Māyā. He harassed people. He could move through the waters of ocean.

114. The Lord too could wield Māyā. At the request of Brahmā the Lord took up the incarnation of Fish and entered the ocean.

115. He searched for and found (the demon). He dragged him to the shore and thrashed him on the surface of the earth. The excellent Dānava fell on the fourteenth day in the bright half of the month of Madhu (i.e. Cakra ).

116. By the contact of the hands of the Lord he became a fragrant grass of the same name, i.e. Damanaka (Artemisia indica). The Lord accepted it with a surprised mind.

117. He made a garland of it and wore it on his chest along with the garland of sylvan flowers. He thought that its fragrance should stay as long as the object exists.

118. Its fragrance excels the fragrance of all the flowers. Its colour also became very splendid like that of the body of the Lord.

119. A garland made of this is extremely conducive to the pleasure of the Lord. Even if it becomes dry, even after the lapse of a long time, it never becomes defiled.

120. If any person wreathes a fine garland of it and offers it to the Enemy of Damanaka, he will give great pleasure to Viṣṇu. It bestows salvation.

121. He who devoutly wears the garland after removing it from the body (of the Lord), certainly attains the merit of a thousand horse-sacrifices.

122. If a person takes away the garland of holy basil leaves from the idol of Viṣṇu and wears it over his head, round the neck or on the chest, he acquires without any strain the merit of as many horse-sacrifices (as there are leaves therein).

123. If a person eats the leaves of Tulasī Nirmālya of Hari, he is honoured in the world of Viṣṇu for as many thousands of births as they (the leaves) are.

124. If a person eats the Naivedya (cooked rice mixed with Tulasī leaves), he attains the merit equal to the drinking of Soma juice for every such morsel.

125. One who eats it throughout one’s life shall certainly attain salvation.

126. The remnants of Arghya etc. of Viṣṇu, the Ācamana water, the Pādodaka (water with which the feet are washed), Snānavāri (water after the bath is performed)—all are destructive of sins.

127. They yield the merit of ablution in all the Tīrthas; they are destructive of evil spirits; they destroy ill-luck, sins arid demons; they dispel goblins, vampires etc.

128. They are excellent dispellers of the fault (evil) of touching impure things like dead body etc.; they bestow the benefit of all initiations and holy rites; they increase prosperity.

129. They prevent premature death; they destroy the collection of ailments; they destroy the mass of sins of consuming liquor, cow’s meat etc.

130. If a man sprinkles these waters on his body and then hears of sūtaka (child birth), he is not polluted thereby. He still remains a person having the right to perform all holy rites.

131. If one takes a vow to take all these or anyone throughout one’s life and takes it in smaller or greater quantities, one shall become liberated due to Viṣṇu’s favour.

132. Thus the Lord stays there with a desire to bless the worlds. He sports with Śrī. He is the Lord who liberates spontaneously.

133. In this excellent holy spot named Puruṣottama, the Lord is the bestower of salvation through the following: the Nirmālya, the water with which the feet are washed, the food offering, charitable gifts, seeing the Lord, bowing down to him, worship and making present.

[1]: [1] : Most of the Purāṇas draw a gloomy picture of Kali Age. See Mbh, Vana, Chs. 188, 190; BrP Chs! 229-230; MtP 144.32-47; BhP XII Chs. 1, 2; VP VI.1. Most probably that was the state of society when Purāṇas came to be written. The present state of society is however no better.

[2]: [2] : This story (vv 55-100) illustrates the great sanctity and efficacy of the Lord’s Naivedya.

[3]: [3] : This verse explains the term Nirmālya and the articles to which it is applied.

[4]: [4] : The legend of Damanaka is given to explain why this fragrant grass (Artemisia indica) is worn by the Lord on the 14th day of the bright half of Caitra. In Maharashtra Damanaka is used for worshipping Śiva on this day.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14403, revision 122655 (2017-09-20T22:48:11Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc370758.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.