Skip to main content

Vaiśākhamāsa-māhātmya · Chapter 17

Chapter 17

Unit 171 of 221Vaiśākhamāsa-māhātmya · Chapter 17Vaiśākhamāsa-māhātmya · Chapter 171 source entries

Vaiśākhamāsa-māhātmya · Chapter 17

Source

वाल्मीके:पूर्वजन्मस्य कथा "श्रुतकीर्तिरुवाच।। वैशाखधर्मानखिलानिहामुत्र फलप्रदा।। भूयोऽपि शृण्वतश्चासीत्तृप्तिर्नाऽद्यापि मानद।।१।। यत्र चाकैतवो धर्मो यत्र विष्णुकथा शुभाः।। तच्छास्त्रं शृण्वतो नैव तृप्तिः कर्णरसायनम्।।२।। पूर्वजन्मकृतं पुण्यं दिष्ट्या पारमुपागतम् ।। आतिथ्यव्यपदेशेन यद्भवान्गृहमागतः।। ३ ।। वचोऽमृतं मुखांभोजनिःसृतं परमाद्भुतम्।। पीत्वा तृप्तः पारमेष्ठ्यं मोक्षं वा च न कामये।।४।। तस्मात्तानेव धर्मान्मे भुक्तिमुक्तिप्रदायकान्।। विष्णुप्रीतिकरान्दिव्यान्भूयो विस्तरतो वद।।५।। इत्युक्तस्तु पुरा राज्ञा श्रुतदेवो महायशाः।। संहृष्टाऽऽत्मा शुभान्धर्मान्पुनर्व्याहर्तुमारभत्।।६।। "श्रुतदेव उवाच।। शृणु राजन्प्रवक्ष्यामि कथां पापप्रणाशिनीम् ।। वैशाखधर्मविषयां भावितां मुनिभिर्मुहुः।।७।। पम्पातीरे द्विजः कश्चिच्छंखोनाम महायशाः।।** गुरौ सिंहगते चागान्नदीं गोदावरीं शुभाम्।।८।। तीर्त्वा भीमरथीं पुण्यां कान्तारे कण्टकाचले।। निर्जले निर्जने घोरे वैशाखे तपकर्षितः।।९।। वृक्षे चोपविवेशाऽसौ मध्याह्नसमये द्विजः ।। तदा कश्चिद्दुराचारो व्याधश्चापधरः शठः।।2.7.17.१०।। निर्घृणः*सर्वभूतेषु कालान्तक इवाऽपरः।। तं कुण्डलधरं विप्रं दीक्षितं भास्करोपमम्।।११।। दृष्ट्वा बद्ध्वा स जग्राह कुण्डलादिकमुग्रधीः।। उपानहौ चच्छत्रं च अक्षमालां कमण्डलुम्।।१२।। पश्चाद्विसृज्य तं विप्रं गच्छेत्याह विमूढधीः।। १३।। ततः स गच्छन्पथि शर्कराऽऽविले सूर्यांशुतप्ते जलवर्जिते खरे।। सन्तप्तपादस्तृणछादिते स्थले क्वचिच्चचारोपवसन्नूर्ध्वरेताः ।।१४।। स वै द्रुतं सम्पतन्क्वापि तुष्यन्हाहेति वादी स जगाम तूर्णम्।। दृष्ट्वा मुनिं खिद्यमानं पृथिव्यां मध्यं गते पूष्णि दया बभूव ।।१५।। व्याधस्य धर्मविमुखस्य च पापबुद्धेस्तस्मै ददामि सुखदां खलु पादरक्षाम्।।१६।। चौर्येणैव स्वधर्मेण या गृहीता वनान्तरे।। तदीयमेव तत्सर्वं व्याधानां धर्मनिर्णयः।। तस्मादुपानहौ दास्ये मुहुर्दुःखापनुत्तये।।१७।। तेन श्रेयो भवेद्यच्च तद्भवेन्मम पापिनः।। जीर्णे चोपानहौ द्वे च वर्तेते पादयोर्मम।। न ताभ्यामस्ति मे कृत्यं तस्मात्ते वै ददाम्यहम्।। ।।१८।। इति निश्चित्य मनसि तूर्णं गत्वा ददौ च ते।। शर्करातप्तपादाय द्विजवर्याय सीदते ।।१९।। उपानहौ गृहीत्वा ते निर्वृतिं च परां ययौ।। सुखी भवेति तं व्याधमाशीर्भिरभिनन्द्य च।। 2.7.17.२०।। नूनं सुपक्वपुण्योऽयं वैशाखे दत्तवानमू ।। व्याधस्यापि च दुर्बुद्धेः प्रायो विष्णुः प्रसीदति।। २१।।* सर्वस्याऽऽप्त्या च भूयोऽपि यत्सुखं तदभून्मम।। ततोऽभिश्रुत्य तद्वाक्यं किमेतदिति विस्मितः।।२२।। व्याजहार पुनर्विप्रं ब्रह्मिष्ठं ब्रह्मवादिनम् ।। त्वदीयं तु मया दत्तं कथं पुण्यं भवेन्मम।।२३।। प्रशंससि च वैशाखं हरिस्तुष्टो भवेदिति।। एतदाचक्ष्व मे ब्रह्मन्को वैशाखस्तु को हरिः।। २४।। को धर्मः किं फलं तस्य शुश्रूषोर्मे दयानिधे।। इति व्याधवचः श्रुत्वा शंखस्तुष्टमना अभूत्।।२५।। प्रशंसन्स च वैशाखं पुनर्विस्मितमानसः ।। इदानीं दत्तवान्पादत्राणे मे लुब्धकः शठः।।२६।। यद्दुर्बुद्धेश्च वैषम्यं जातं चित्रमहो वत।। सर्वेषामेव धर्माणां फलं जन्मांतरेषु वै।।२७।। वैशाखमासधर्माणां फलं सद्यः क्षणे नृणाम् ।। पापाचारस्य दु्र्बुद्धेर्व्याधस्यापि दुरात्मनः।।२८।। दैवादुपानहोर्दानात्सत्त्वशुद्धिरभूदहो ।। यच्च विष्णोः प्रियं कर्म यत्तत्सन्तोषनिर्मलम्।। २९।। तदेव धर्ममित्या हुर्मन्वाद्या धर्मवित्तमाः।। धर्मा माधवमासीयाः प्रिया विष्णोरतीव ते।। 2.7.17.३०।। धर्मैर्माधवमासीयैर्यथा तुष्यति केशवः।। न तथा सर्वदानैश्च तपोभिश्च महामखैः ।।३१।। नानेन सदृशो धर्मः सर्वधर्मेषु विद्यते ।। मा गयां यांतु मा गंगां मा प्रयागं तु पुष्करम् ।।३२।। मा केदारं कुरुक्षेत्रं मा प्रभासं स्यमन्तकम् ।। मा गोदा मा च कृष्णां च मा सेतुं मा मरुद्वृधम् ।।३३।। वैशाखधर्ममाहात्म्यं शंसंती च कथाऽऽपगा।। तत्र स्नातस्य वै विष्णुः सद्यो हृद्यवरुध्यते।।३४।। मासे माधवसंज्ञेऽस्मिन्यस्त्वल्पेनैव साध्यते ।। न तद्बहुव्ययैर्दानैर्न धर्मैर्वाऽपि वै मखैः।।३५।। मासोऽयं माधवोनाम* व्याध पुण्यविवर्द्धनः ।। तस्मिन्मह्यं त्वया दत्ते पादुके तापनाशने ।।३६।। तेन ते पूर्वकालीनं पुण्यं पाकमुपागतम्।। तुष्टस्तु भगवान्प्रायः श्रेयो व्याधविधास्यति।।३७।। अन्यथा ते कथं भूयाद्बुद्धिरेतादृशी शुभा ।। मुनावेवं ब्रुवाणे च मृत्युना प्रेरितो बली ।।३८।। सिंहो व्याघ्रवधार्थाय प्राद्रवत्क्रोधविह्वलः ।। मध्ये दृष्ट्वा च मातङ्गं दैवाद्देवेन कल्पितम् ।। ३९।। तं हंतुमुद्यतोऽगच्छत्पदाक्रांतं व्यवस्थितम्।। तयोर्युद्धमभूद्राजन्सिंहमातंगयोर्वने।। 2.7.17.४०।। श्रान्तौ युद्धाच्च विरतौ निरीक्षन्तौ च तस्थतुः ।। व्याधमुद्दिश्य यच्चोक्तं मुनिना च महात्मना।।४१।। समस्तपातकध्वंसि दैवाच्छुश्रुवतुश्च तौ ।। तेनैव मासमाहात्म्यश्रवणेनामलाशयौ ।।४२।। शापान्मुक्तौ च तौ देहात्सद्यो मुक्तौ दिवं गतौ ।। दिव्यरूपधरौ दिव्यौ दिव्यगन्धानुलेपनौ ।।४३।। दिव्यं विमानमारूढौ दिव्यनारीनिषेवितौ।। सद्योऽवनतमूर्द्धानौ प्राञ्जली चोपतस्थतुः।।४४ ।। मुनींद्रो धर्मवक्ता च व्याधमुद्दिश्य वै पथि ।। तौ दृष्ट्वा विस्मितः प्राह कौ युवामिति निश्चलः ।।४५।। दुर्योनौ तु कुतो जन्म युवयोर्वा कथं मृतिः ।। अहेतोर्विपिने चाऽस्न्मिपरस्परवधोद्यतौ ।।४६।। एतत्सर्वं सुविस्तार्य सम्यग्वदत मेऽनघौ।। इत्युक्तौ मुनिना तेन वचः प्रत्यूचतुः पुनः।।४७।। मतंगस्य मुनेः पुत्रौ दन्तिलः कोहलोऽपरः ।। शापदोषेण तौ जातौ नाम्ना दन्तिलकोहलौ।। ४८।। रूपयौवनसंपन्नौ सर्वविद्याविशारदौ।। आवामुद्दिश्य प्रोवाच पिता धर्मार्थकोविदः।।४९।। मतंगोनाम ब्रह्मर्षिः सर्वधर्मविदुत्तमः ।। वैशाखे मासि तनयौ मधुसूदनवल्लभे।। 2.7.17.५०।। प्रपां कुरुत मार्गे च जनान्वीजयतं क्षणम्।। मार्गे छाया विधत्तां च भूर्यन्नं शीतलांबु च।।५१।। कुरुतं स्नानमुषसि तथैवार्चयतं विभुम् ।। कथां च शृणुतं नित्यं यया बन्धो निवर्तते।।५२।। एवं च बहुभिर्वाक्यैर्बोधितावपि दुर्मती ।। कुद्धोऽभवं दन्तिलोऽहं मत्तोऽहं कोहलाह्वयः।। ५३।। क्रुद्धः शशाप तौ सद्यः पिता धर्मेषु लालसः।। ५४।। पुत्रं च धर्मविमुखं भार्यां चाऽप्रियवादिनीम् ।। अब्रह्मण्यं च राजानंत्यजेत्सद्यो न चेत्पतेत्।५५।। दाक्षिण्यादर्थलोभाद्वा संसर्गं ये प्रकुर्वते।। ते सर्वे नरकं यांति यावदिंद्राश्चतुर्दश।। इति ज्ञात्वा शशापावां मदक्रोधपरिप्लुतौ।।५६।। कुद्धोऽयं दंतिलो भूयात्सिंहः क्रोधपरिप्लुतः।। मत्तस्तु कोहलो भूयान्मत्तो मातंगयूथपः।।५७।। कृतानुतापौ पश्चात्तु प्रार्थयावो विमोचनम्।। आवाभ्यां प्रार्थितो भूयो विशापं च ददौपिता।। ५८।। युवां प्राप्य च दुर्योनिं कियत्कालान्तरेऽपि च ।। संगमो भविता तत्र परस्परवधेषिणोः।।५९।। तस्मिन्नेव हि समये संवादो व्याधशंखयोः ।। वैशाखधर्मविषयो दैवाद्वां श्रवणेऽपि च।। 2.7.17.६०।। गमिष्यति क्षणादेव तस्मान्मुक्तिर्भविष्यति ।। शापान्मुक्तौ पूर्वमेव रूपमास्थाय पुत्रकौ।।६१ ।। मामेव प्राप्य वसतं नान्यथा मे वचो भवेत्।। इति शप्तौ च गुरुणा दुर्योनिं प्राप्य दुर्मती।।६२।। प्राप्य दैवात्संगतिं च परस्परवधैषिणौ ।। संवादं युवयोर्दिव्यं शुभं तं शुश्रुवावहे ।।६३।। तेन सद्यो विमुक्तिश्च क्षणादेवाऽऽवयोरभूत्।। इति सर्वं समाख्याय प्रणम्य च मुनीश्वरम्।।६४।। समामंत्र्याभ्यनुज्ञातौ जग्मतुः पितुरंतिकम्।। तदेवं संप्रदृश्याह मुनिर्व्याधं दयानिधिः ।।६५।। पश्य वैशाखमाहात्म्यश्रवणस्य फलं महत् ।। मुहूर्तश्रवणादेव तयोर्मुक्तिः करे स्थिता ।।६६।। इति ब्रुवाणं मुनिपुंगवं तं दयानिधिं निःस्पृहमग्र्यबुद्धिम्।। विशुद्धसत्त्वं सुकृतैकपात्रं स न्यस्तशस्त्रः पुनराह व्याधः।।६७।। _____________________________ इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे वैशाखमासमाहात्म्ये नारदाम्बरीषसंवादे दंन्तिलकोहलमुक्तिप्राप्तिवृत्तान्तवर्णनं नाम सप्तदशोऽध्यायः।।१७।।

vālmīke:pūrvajanmasya kathā "śrutakīrtiruvāca|| vaiśākhadharmānakhilānihāmutra phalapradā|| bhūyo'pi śṛṇvataścāsīttṛptirnā'dyāpi mānada||1|| yatra cākaitavo dharmo yatra viṣṇukathā śubhāḥ|| tacchāstraṃ śṛṇvato naiva tṛptiḥ karṇarasāyanam||2|| pūrvajanmakṛtaṃ puṇyaṃ diṣṭyā pāramupāgatam || ātithyavyapadeśena yadbhavāngṛhamāgataḥ|| 3 || vaco'mṛtaṃ mukhāṃbhojaniḥsṛtaṃ paramādbhutam|| pītvā tṛptaḥ pārameṣṭhyaṃ mokṣaṃ vā ca na kāmaye||4|| tasmāttāneva dharmānme bhuktimuktipradāyakān|| viṣṇuprītikarāndivyānbhūyo vistarato vada||5|| ityuktastu purā rājñā śrutadevo mahāyaśāḥ|| saṃhṛṣṭā''tmā śubhāndharmānpunarvyāhartumārabhat||6|| "śrutadeva uvāca|| śṛṇu rājanpravakṣyāmi kathāṃ pāpapraṇāśinīm || vaiśākhadharmaviṣayāṃ bhāvitāṃ munibhirmuhuḥ||7|| pampātīre dvijaḥ kaścicchaṃkhonāma mahāyaśāḥ||** gurau siṃhagate cāgānnadīṃ godāvarīṃ śubhām||8|| tīrtvā bhīmarathīṃ puṇyāṃ kāntāre kaṇṭakācale|| nirjale nirjane ghore vaiśākhe tapakarṣitaḥ||9|| vṛkṣe copaviveśā'sau madhyāhnasamaye dvijaḥ || tadā kaściddurācāro vyādhaścāpadharaḥ śaṭhaḥ||2.7.17.10|| nirghṛṇaḥ*sarvabhūteṣu kālāntaka ivā'paraḥ|| taṃ kuṇḍaladharaṃ vipraṃ dīkṣitaṃ bhāskaropamam||11|| dṛṣṭvā baddhvā sa jagrāha kuṇḍalādikamugradhīḥ|| upānahau cacchatraṃ ca akṣamālāṃ kamaṇḍalum||12|| paścādvisṛjya taṃ vipraṃ gacchetyāha vimūḍhadhīḥ|| 13|| tataḥ sa gacchanpathi śarkarā''vile sūryāṃśutapte jalavarjite khare|| santaptapādastṛṇachādite sthale kvaciccacāropavasannūrdhvaretāḥ ||14|| sa vai drutaṃ sampatankvāpi tuṣyanhāheti vādī sa jagāma tūrṇam|| dṛṣṭvā muniṃ khidyamānaṃ pṛthivyāṃ madhyaṃ gate pūṣṇi dayā babhūva ||15|| vyādhasya dharmavimukhasya ca pāpabuddhestasmai dadāmi sukhadāṃ khalu pādarakṣām||16|| cauryeṇaiva svadharmeṇa yā gṛhītā vanāntare|| tadīyameva tatsarvaṃ vyādhānāṃ dharmanirṇayaḥ|| tasmādupānahau dāsye muhurduḥkhāpanuttaye||17|| tena śreyo bhavedyacca tadbhavenmama pāpinaḥ|| jīrṇe copānahau dve ca vartete pādayormama|| na tābhyāmasti me kṛtyaṃ tasmātte vai dadāmyaham|| ||18|| iti niścitya manasi tūrṇaṃ gatvā dadau ca te|| śarkarātaptapādāya dvijavaryāya sīdate ||19|| upānahau gṛhītvā te nirvṛtiṃ ca parāṃ yayau|| sukhī bhaveti taṃ vyādhamāśīrbhirabhinandya ca|| 2.7.17.20|| nūnaṃ supakvapuṇyo'yaṃ vaiśākhe dattavānamū || vyādhasyāpi ca durbuddheḥ prāyo viṣṇuḥ prasīdati|| 21||* sarvasyā''ptyā ca bhūyo'pi yatsukhaṃ tadabhūnmama|| tato'bhiśrutya tadvākyaṃ kimetaditi vismitaḥ||22|| vyājahāra punarvipraṃ brahmiṣṭhaṃ brahmavādinam || tvadīyaṃ tu mayā dattaṃ kathaṃ puṇyaṃ bhavenmama||23|| praśaṃsasi ca vaiśākhaṃ haristuṣṭo bhavediti|| etadācakṣva me brahmanko vaiśākhastu ko hariḥ|| 24|| ko dharmaḥ kiṃ phalaṃ tasya śuśrūṣorme dayānidhe|| iti vyādhavacaḥ śrutvā śaṃkhastuṣṭamanā abhūt||25|| praśaṃsansa ca vaiśākhaṃ punarvismitamānasaḥ || idānīṃ dattavānpādatrāṇe me lubdhakaḥ śaṭhaḥ||26|| yaddurbuddheśca vaiṣamyaṃ jātaṃ citramaho vata|| sarveṣāmeva dharmāṇāṃ phalaṃ janmāṃtareṣu vai||27|| vaiśākhamāsadharmāṇāṃ phalaṃ sadyaḥ kṣaṇe nṛṇām || pāpācārasya durbuddhervyādhasyāpi durātmanaḥ||28|| daivādupānahordānātsattvaśuddhirabhūdaho || yacca viṣṇoḥ priyaṃ karma yattatsantoṣanirmalam|| 29|| tadeva dharmamityā hurmanvādyā dharmavittamāḥ|| dharmā mādhavamāsīyāḥ priyā viṣṇoratīva te|| 2.7.17.30|| dharmairmādhavamāsīyairyathā tuṣyati keśavaḥ|| na tathā sarvadānaiśca tapobhiśca mahāmakhaiḥ ||31|| nānena sadṛśo dharmaḥ sarvadharmeṣu vidyate || mā gayāṃ yāṃtu mā gaṃgāṃ mā prayāgaṃ tu puṣkaram ||32|| mā kedāraṃ kurukṣetraṃ mā prabhāsaṃ syamantakam || mā godā mā ca kṛṣṇāṃ ca mā setuṃ mā marudvṛdham ||33|| vaiśākhadharmamāhātmyaṃ śaṃsaṃtī ca kathā''pagā|| tatra snātasya vai viṣṇuḥ sadyo hṛdyavarudhyate||34|| māse mādhavasaṃjñe'sminyastvalpenaiva sādhyate || na tadbahuvyayairdānairna dharmairvā'pi vai makhaiḥ||35|| māso'yaṃ mādhavonāma* vyādha puṇyavivarddhanaḥ || tasminmahyaṃ tvayā datte pāduke tāpanāśane ||36|| tena te pūrvakālīnaṃ puṇyaṃ pākamupāgatam|| tuṣṭastu bhagavānprāyaḥ śreyo vyādhavidhāsyati||37|| anyathā te kathaṃ bhūyādbuddhiretādṛśī śubhā || munāvevaṃ bruvāṇe ca mṛtyunā prerito balī ||38|| siṃho vyāghravadhārthāya prādravatkrodhavihvalaḥ || madhye dṛṣṭvā ca mātaṅgaṃ daivāddevena kalpitam || 39|| taṃ haṃtumudyato'gacchatpadākrāṃtaṃ vyavasthitam|| tayoryuddhamabhūdrājansiṃhamātaṃgayorvane|| 2.7.17.40|| śrāntau yuddhācca viratau nirīkṣantau ca tasthatuḥ || vyādhamuddiśya yaccoktaṃ muninā ca mahātmanā||41|| samastapātakadhvaṃsi daivācchuśruvatuśca tau || tenaiva māsamāhātmyaśravaṇenāmalāśayau ||42|| śāpānmuktau ca tau dehātsadyo muktau divaṃ gatau || divyarūpadharau divyau divyagandhānulepanau ||43|| divyaṃ vimānamārūḍhau divyanārīniṣevitau|| sadyo'vanatamūrddhānau prāñjalī copatasthatuḥ||44 || munīṃdro dharmavaktā ca vyādhamuddiśya vai pathi || tau dṛṣṭvā vismitaḥ prāha kau yuvāmiti niścalaḥ ||45|| duryonau tu kuto janma yuvayorvā kathaṃ mṛtiḥ || ahetorvipine cā'snmiparasparavadhodyatau ||46|| etatsarvaṃ suvistārya samyagvadata me'naghau|| ityuktau muninā tena vacaḥ pratyūcatuḥ punaḥ||47|| mataṃgasya muneḥ putrau dantilaḥ kohalo'paraḥ || śāpadoṣeṇa tau jātau nāmnā dantilakohalau|| 48|| rūpayauvanasaṃpannau sarvavidyāviśāradau|| āvāmuddiśya provāca pitā dharmārthakovidaḥ||49|| mataṃgonāma brahmarṣiḥ sarvadharmaviduttamaḥ || vaiśākhe māsi tanayau madhusūdanavallabhe|| 2.7.17.50|| prapāṃ kuruta mārge ca janānvījayataṃ kṣaṇam|| mārge chāyā vidhattāṃ ca bhūryannaṃ śītalāṃbu ca||51|| kurutaṃ snānamuṣasi tathaivārcayataṃ vibhum || kathāṃ ca śṛṇutaṃ nityaṃ yayā bandho nivartate||52|| evaṃ ca bahubhirvākyairbodhitāvapi durmatī || kuddho'bhavaṃ dantilo'haṃ matto'haṃ kohalāhvayaḥ|| 53|| kruddhaḥ śaśāpa tau sadyaḥ pitā dharmeṣu lālasaḥ|| 54|| putraṃ ca dharmavimukhaṃ bhāryāṃ cā'priyavādinīm || abrahmaṇyaṃ ca rājānaṃtyajetsadyo na cetpatet|55|| dākṣiṇyādarthalobhādvā saṃsargaṃ ye prakurvate|| te sarve narakaṃ yāṃti yāvadiṃdrāścaturdaśa|| iti jñātvā śaśāpāvāṃ madakrodhapariplutau||56|| kuddho'yaṃ daṃtilo bhūyātsiṃhaḥ krodhapariplutaḥ|| mattastu kohalo bhūyānmatto mātaṃgayūthapaḥ||57|| kṛtānutāpau paścāttu prārthayāvo vimocanam|| āvābhyāṃ prārthito bhūyo viśāpaṃ ca dadaupitā|| 58|| yuvāṃ prāpya ca duryoniṃ kiyatkālāntare'pi ca || saṃgamo bhavitā tatra parasparavadheṣiṇoḥ||59|| tasminneva hi samaye saṃvādo vyādhaśaṃkhayoḥ || vaiśākhadharmaviṣayo daivādvāṃ śravaṇe'pi ca|| 2.7.17.60|| gamiṣyati kṣaṇādeva tasmānmuktirbhaviṣyati || śāpānmuktau pūrvameva rūpamāsthāya putrakau||61 || māmeva prāpya vasataṃ nānyathā me vaco bhavet|| iti śaptau ca guruṇā duryoniṃ prāpya durmatī||62|| prāpya daivātsaṃgatiṃ ca parasparavadhaiṣiṇau || saṃvādaṃ yuvayordivyaṃ śubhaṃ taṃ śuśruvāvahe ||63|| tena sadyo vimuktiśca kṣaṇādevā''vayorabhūt|| iti sarvaṃ samākhyāya praṇamya ca munīśvaram||64|| samāmaṃtryābhyanujñātau jagmatuḥ pituraṃtikam|| tadevaṃ saṃpradṛśyāha munirvyādhaṃ dayānidhiḥ ||65|| paśya vaiśākhamāhātmyaśravaṇasya phalaṃ mahat || muhūrtaśravaṇādeva tayormuktiḥ kare sthitā ||66|| iti bruvāṇaṃ munipuṃgavaṃ taṃ dayānidhiṃ niḥspṛhamagryabuddhim|| viśuddhasattvaṃ sukṛtaikapātraṃ sa nyastaśastraḥ punarāha vyādhaḥ||67|| _____________________________ iti śrīskānde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe vaiśākhamāsamāhātmye nāradāmbarīṣasaṃvāde daṃntilakohalamuktiprāptivṛttāntavarṇanaṃ nāma saptadaśo'dhyāyaḥ||17||

English translation

Śrutakīrti said :

1. O bestower of honour, I am not fully satisfied on hearing about all holy rites of Vaiśākha that yield benefit both here and hereafter.

2. There is no satiety in listening to that sacred text that contains truthful instructions about Dharma and splendid and auspicious stories of Viṣṇu .

3. The meritorious deeds done (by me) in the previous births have fortunately matured, because you have come to my abode in the guise of a guest.

4. After having heard the exceedingly wonderful nectarine words issuing from your lotus-like mouth, I am fully contented. I do not desire the position of Brahmā or even salvation.

5. Hence recount in their fullest detail those holy rites that bestow worldly pleasures and liberation, rites that are exceedingly good and cause delight to Viṣṇu.

6. On being told thus formerly by the king, Śrutadeva of great renown, became delighted in his mind and began to recount the auspicious holy rites once again.

Śrutadeva said :

7. Listen, O king, I shall narrate the story that is destructive of sins. It has the Vaiśākha rites for its the me, which have been discussed frequently by sages.

8. On the banks of Paṃpā there was a certain Brāhmaṇa of great reputation named Śaṅkha . When Jupiter entered the Zodiac Leo, he came to the auspicious river Godāvarī . [1]

9-13. After crossing the holy Bhīmarathī he reached the forest Kaṇṭakācala. It was a place devoid of people and water. In the terrible month of Vaiśākha he became oppressed with the heat. At midday that Brāhmaṇa sat at the foot of a tree.

Then a certain roguish hunter of evil conduct came there holding a bow (in his hand). He was devoid of mercy for all living beings. He was like another Kāla , the annihilator.

The Brāhmaṇa who was initiated in holy rites wore rings in his ears. He was resplendent like the sun. On seeing the Brāhmaṇa, the hunter of fierce temperament bound him down and seized the ear-rings. He snatched off his sandals, umbrella, rosary of beads and waterpot. Afterwards he released the Brāhmaṇa saying, “Go away”. Such was the hunter of deluded intellect.

14. He went along the path full of pebbles, scorched by the sun, rough and ragged and devoid of water. His feet were oppressed by the heat. That Brāhmaṇa of sublimated sexual instinct walked slowly resting in places where grass grew and covered the ground.

15-19. At times he ran quickly; in some places he was relieved and happy and in some places sadly exclaimed, Hā! Hā! Thus he moved hurriedly.

On seeing the sage suffering ṃus when the sun was in the middle of the sky, the hunter who was averse to piety and evil in intention usually, pitied him to a certain extent. He thought thus, ‘I shall give him the comfortable footwear which I had taken away in the other forest. This has been righteously agreed by hunters that everything belongs to him alone who snatches by force and robs it. Therefore, I shall give away the sandals for the sake of lessening his suffering. If any merit comes from the act, let it be mine, of this sinner. These are two worn-out sandals on my feet. I have nothing to do with them. Therefore I shall give them away.’ He decided like this in his mind, went to him immediately and gave them to the excellent Brāhmaṇa whose feet had been scorched by the heated pebbles and who was much distressed.

20-25. By taking those sandals, the Brāhmaṇa attained great pleasure. “Be happy”, said he to the hunter and blessed him, “Indeed this (hunter) is one whose merit has become mature, because he made this gift in the monṃ of Vaiśākha. Viṣṇu becomes delighted even with a hunter of wicked nature. The happiness that I have now is as though that of having obtained everything.”

On hearing these words, the hunter became surprised. He spoke again to the Brāhmaṇa, the learned, pious expounder of Brahman , “What is yours has been given to you. How can it be meritorious unto me? You praise Vaiśākha and say, Hari becomes delighted. O Brāhmaṇa, tell me what is this Vaiśākha? Who is Hari? What is meant by Dharma? What is the benefit to one who is desirous of hearing, O storehouse of mercy?” On hearing these words of the hunter, Śaṅkha became delighted in his mind.

26-31. Surprised in his mind he praised Vaiśākha again. “Now this roguish hunter has given me the footwear and has acted contrarily to his usual evil-mindedness. It is surprising. All holy rites yield their fruit in the succeeding births, but holy rites of Vaiśākha yield benefit unto men immediately, in a moment.

The hunter is wicked in mind and evil in conduct. Fortunately by making the gift of the sandals he has attained purity of nature.

The rite that is pleasing to Viṣṇu, the rite that is devoid of impurities, the rite that gives satisfaction, that alone, according to Manu and others conversant with Dharma, is Dharma. Those holy rites of the Vaiśākha month are exceedingly pleasing to Viṣṇu.

Keśava is not satisfied with all kinds of gifts, austerities and great sacrifices as much as (he is) with the holy rites of the Vaiśākha month.

32-36. There is no other Dharma like this among all the Dharmas . People need not go to Gayā or to Gaṅgā , Prayāga or Puṣkara . They need not go to the holy spot of Kedāra , Prabhāsa or Syamantaka ( Samantapañcaka [2] ) at Kurukṣetra .

Do (i.e. you need) not go to Godāvarī or Kṛṣṇā or Setu ( Rāmeśvara ) or Marudvṛdha [3] . The holy river of (i.e. in the form of) the divine story, praising the greatness of Vaiśākha-Dharma, is very sacred. Viṣṇu is immediately held within the heart of one who takes his holy baṃ there.

In the month of Vaiśākha much is gained through (doing or offering) very little, that cannot be achieved through charitable gifts, sacrifices or other holy rites involving great expenses (at other times).

O hunter, this month named Mādhava (Vaiśākha) is conducive to the increase of merit. In ṃis month these sandals that destroy the distress resulting from heat (of the sun) have been given to me by you.

37-38a. Thereby your merit of the old times has become ripe. Generally, O hunter, the delighted Lord will cause welfare. Otherwise how can you have a splendid inclination of this type?”

38b-43a. Even as the sage was saying thus, a powerful lion urged by god of Death furiously rushed at a tiger to kill it. [4] But seeing an elephant brought there by fate, he attempted to kill him. The lion attacked him with his paw and stood ready (for fighting). O king, a battle ensued between the lion and the elephant in the forest. Having become tired, they stopped fighting and stood staring at each other.

Fortunately they heard what was said by the noble-souled sage to the hunter. It was destructive of all sins. By listening to the greatness of the month they became pure in heart. They were liberated from their sins. Leaving off their bodies, they went to heaven immediately.

43b-47. They had assumed divine forms. They were smeared with divine unguents. They were seated in a divine aerial chariot. They were served by divine damsels. Suddenly they stood with palms joined in reverence and head bowed down before the hunter. The great sage, the expounder of the holy rites, was surprised on seeing them. He stood motionless and said, “Who may you be? How did it happen that you were born in the lower species of animals? How did it happen that both of you died together? With no apparent cause you were engaged in the attempt to kill each other. Describe in detail all these things, O sinless ones.”

On being requested thus by that sage they replied as follows:

48-53. “We are sons of Sage Mataṅga [5] called Dantila and Kohala . It was on account of a curse that Dantila and Kohala were reborn (as lion etc.).

We were endowed with handsome features and prime of youth. We were experts in all lores. Our father, the Brāhmaṇa-sage named Mataṅga, an expert in the affairs of Dharma, the most excellent one among those conversant with all holy rites, spoke to us: ‘O my sons, in the month of Vaiśākha which is a great favourite of Madhusūdana , erect (free) water-booths on the way, fan the people for a while, make shades on the way, give abundant food and cool water, take holy bath in the morning and worship the Lord. Listen to the story (of the Lord) too regularly, whereby the bondage (of Saṃsāra ) will cease.’

Thus we were advised by means of various words of advice like these. Still we were vicious. I, Dantila, became angry. This one named Kohala became more furious than I and also haughty.

54-58. Our father who was very devoted to Dharma became angry and cursed us.

He followed this dictum: One should abandon immediately the son who is averse to righteousness, the wife who speaks displeasingly and the king who is averse to Vedic learning and Brāhmaṇas ; otherwise he will fall. [6] Out of courteousness or of covetousness for money, those who associate with them fall into hell and remain there for a period of fourteen Indras (a Manvantara ). Therefore he cursed us who were overwhelmed with haughtiness and anger.

He said: ‘This Dantila who has become angry and is carried away by fury shall be born as a lion. The haughty Kohala shall be a big elephant in rut.’ We repented afterwards and requested for liberation. On being entreated by us, our father granted us redemption from the curse.

59-65. ‘You will be born in the lower species. After a lapse of some time you will meet together and want to kill each oṃer. At that very time conversation between a hunter and (sage) Śaṅkha will reach your ears. Within a moment you will be liberated. After your redemption, after having assumed your previous forms, O my sons, come back to me and stay with me. My words will not be otherwise.’

Thus we, those two wicked ones, were cursed by our father. We were reborn as lower animals, met together fortunately, became desirous of slaying each other and heard your conversation that was excellent and auspicious. Thereby we were immediately liberated.”

Thus they recounted everything, bowed down to the great sage and took leave of him. On being permitted by him, they went to their father. Pointing this out, the sage, the storehouse of mercy, said to the hunter:

66. “See the great benefit of listening to the greatness of Vaiśākha. By listening to it for a short while, liberation came within their reach.”

67. While the sage was speaking thus, the hunter laid down his arms before the sage who was a storehouse of mercy, of excellent intellect, devoid of desires, of very pure nature and the sole receptacle of merit.

[1]: [1] : Hindus believe that when Jupiter enters Zodiac Leo, Gaṅgā visits Godāvarī and pilgrims flock to Godāvarī to have a bath therein, as it is a bath in Gaṅgā itself.

[2]: [2] : The pools of Kṣatriya blood collected by Paraśurāma for the Tarpaṇa of his Pitṛs (Mbh, Ādi 2.4-5; Vana 117.9-10). It became a holy Tīrtha by the blessing of Paraśurāma’s Pitṛs (Mbh, Ādi 2.8-11). This is al Kurukṣetra. According to Mbh, Ādi 2.13-15, it came to be called Samanta-Pañcaka , as “it marked the end of all (Kṣatriyas) who assembled there (for war): sametānām anto yasmin tat samantam .

[3]: [3] : This river of the Nadi-Sūkta (RV X.HI.75.5) is probably modern Maruwardwan, a small rivulet in Kashmir flowing from North to South and joining Chenab near Kashtwar (A. Stein).

[4]: [4] : The following story illustrates the beneficial effect of hearing the description of Vaiśākha-dharmas .

[5]: [5] : This Sage Mataṅga is different from that mentioned in VR, the guru of Śabarī or the ones mentioned in Mbh, Vana 84.101 or Anuśāsana , Ch. 27.

[6]: [6] : A traditional Subhāṣita. A number of Subhāṣitas were orally handed down and are found in all Purāṇas. The sources of these stray verses are not traceable.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14169, revision 400084 (2023-12-31T05:34:50Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371719.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.