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Vaiśākhamāsa-māhātmya · Chapter 20

Chapter 20

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Vaiśākhamāsa-māhātmya · Chapter 20

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"वाल्मीके:पूर्वजन्मस्यकथा "व्याध-उवाच।। किं जीवा विभुना सृष्टाः कोटिशोऽथ सहस्रशः।। दृश्यन्ते भिन्नकर्माणो नानामार्गाः सनातनाः।।१।। नैकस्वभावा एते हि कुत एव महामते।। सर्वं तत्पृच्छते मह्यं विस्तरात्तत्त्वतो वद ।।२।। "शंख उवाच। त्रिविधा जीवसंघा हि रजःसत्त्वतमोगुणाः।। राजसा राजसं कर्म तामसास्तामसं तथा।।३।। सात्त्विकाः सात्त्विकं कर्म कुर्वंत्येते यथाक्रमम्।। क्वचिच्च गुणवैषम्यमेतेषां संसृतौ भवेत्।।४।। तेनैवोच्चावचं कर्म कुर्वंतः फलभागिनः।। क्वचित्सुखं क्वचिद्दुःखं क्वचिच्चोभयमेव च।।५।। गुणानामेव वैषम्यात्प्राप्नुवन्ति नरा इमे।। प्रकृतिस्था इमे जीवा बद्धा एतैर्गुणैस्त्रिभिः।।६।। गुणकर्माऽनुरूपेण कर्मणां व्यत्ययः फलम् ।। गुणानुगुण्यं भूयस्ते प्रकृतिं यान्त्यमी जनाः।।७।। प्रकृतिस्थाः प्राकृतिका गुणकर्माऽभिमूर्छिताः ।। गतिं प्राकृतिकीं यांति व्यत्ययः प्रकृतेर्न हि।।८।। तामसा दुःखबहुलाः सदा तामसवृत्तयः ।। निर्दया निष्ठुरा लोके सदा द्वेषैकजीविनः ।।९।। राक्षसाद्याः पिशाचांतास्तामसीं यांति वै गतिम्।। राजसा मिश्रमतयः कर्तारः पुण्यपापयोः ।। 2.7.20.१०।। पुण्यात्स्वर्गं प्राप्नुवन्ति क्वचित्पापाच्च यातनाम्।। अत एते मन्दभाग्या आवर्तंते पुनः पुनः।।११।। धर्मशीला दयावन्तः श्रद्धावन्तोऽनसूयकाः।। सात्त्विकाः सात्त्विकीं वृत्तिमनुतिष्ठंत आसते।।१२।। ते चोर्ध्वं यांति विमला गुणापाये महौजसः।। विभिन्नकर्मणां चातः पृथग्भावाः पृथग्विधाः।।१३।। गुणकर्मानुरूपेण तेषां विष्णुर्महाप्रभुः ।। कर्माणि कारयत्यद्धा स्वस्वरूपाप्तये विभुः।।१४।। विष्णोर्वैषम्यनैर्घृण्ये पूर्णकामस्य वै नहि ।। सृष्टिं स्थितिं हृतिं चैव समामेव करोत्ययम्।।१५।। स्वगुणादेव ते सर्वे कर्मणः फलभागिनः ।। आरामोप्तान्यथा सर्वान्समं वर्षयति द्रुमान्।।१६।। एककुल्याजला ह्यंग द्रुमाश्च प्रकृतिं गताः।। नारामोप्तरि वैषम्यं नैर्घृण्यं वा कथंचन ।।१७।। "व्याध उवाच।। जनानां पूर्णभोगानां कदा मुक्तिर्भवेन्मुने ।। सृष्टिकालेऽथवा ह्यंतकाले वा स्थापनस्य च।।१८।। क्वचिच्च सृष्टिकालस्य संहारस्याऽपि वै स्थितेः।। एतद्विस्तार्य मे ब्रह्मन्भगवच्चेष्टितं वद।।१९।। ।। ।।शंख उवाच।। चतुर्युगसहस्राणि ब्रह्मणो दिनमुच्यते।। रात्रिश्च तावती तस्य ह्यहोरात्रं दिनं भवेत्।। 2.7.20.२०।। दशपञ्चदिनान्याहुः पक्षं मासो द्वयात्मकः।। मासद्वयमृतुं प्राहुरयनं च ऋतुत्रयम् ।।२१।। अयने द्वे वत्सरः स्यात्तादृक्च्छतसमा यदि।। गच्छंति ब्रह्मणो ह्यस्य ब्रह्मकल्पं तदा विदुः।। २२।। तावान्हि प्रलयः काल इति वेदविदां मतम् ।। प्रलयस्त्रिविधः प्रोक्तो मानवो मानवात्यये ।।२३।। दैनंदिनो द्वितीयो हि ब्रह्मणो दिवसात्यये ।। ब्रह्मणोऽथ लये पश्चाद्ब्राह्मं च प्रलयं विदुः।।२४। ब्रह्मणस्तु मुहूर्ते तु मनोस्तु प्रलयं विदुः ।। प्रलयेषु व्यतीतेषु चतुर्दशसु वै क्रमात् ।।२५।। दैनंदिनलयं प्राहुः प्रलयानां स्थितिं पुनः।। त्रयाणामेव लोकानां लयो मन्वंतरे भवेत् ।।२६।। चेतनानां तदा नाशो न लोकानां क्षयो भवेत्।। उदकैरेव पूर्तिश्च यथा पूर्वं तथा पुनः ।।२७।। मन्वंतरांते भूयात्तु चेतनानां पुनर्भवः ।। दैनंदिनलये व्याध सर्वस्यापि क्षयो भवेत् ।।२८।। सत्यलोकं विना सर्वे लोका नश्यंति साधिपाः।। सचेतनाः साधिभूताः प्रसुप्ते चतुरानने ।।२९।। तत्त्वाभिमानिनो देवाः केचिच्च मुनयस्तथा ।। शिष्यंति सुप्ताः सर्वेऽपि सत्यलोकव्यवस्थिताः।। 2.7.20.३०।। तिष्ठंति सुप्तिमापन्ना यावत्कल्पमतींद्रियाः ।। पुनर्निशात्यये ब्रह्मा यथापूर्वमकल्पयत् ।।३१।। ऋषीन्देवान्पितॄँल्लोकान्धर्मान्वर्णान्पृथक्पृथक् ।। पुनर्दशावतारा हि विष्णोर्देवस्य चक्रिणः ।।३२।। नियमेन भवंत्येते तथान्येऽपि च भूरिशः ।। देवता ऋषयश्चैव आकल्पं च गिरां पतेः ।।३३।। पुनरेवाऽभिवर्तंते ब्रह्मणा सह मुक्तिगाः।। भूपाश्च साधवो ये च सिद्धिं प्राप्ताः परंगताः ।।३४।। तेनैव चाभिवर्तंते सत्यलोकव्यवस्थिताः ।। तद्राशिगाः पुनर्यांति तन्नाम्ना श्रुतिसंस्थिताः।।३५।। तत्तद्गोत्रेषु जायंते तत्तत्कर्मरताः सदा ।। दैत्यानामपि सर्वेषां यदा कलियुगात्ययः ।।३६।। कलिना सह गच्छंति स्वां गतिं निरयालयाः।। तेषां च राशिसंस्था ये तन्नामानोऽपरेऽपि च।।३७।। जायन्ते कर्मणा स्वेन तत्तत्कर्मविधायकाः।। सृष्टिकालं प्रवक्ष्यामि मुक्तिकालं तथैव च ।।३८।। ब्रह्मादीनां च देवानां समाहितमना भव ।। निमेषो देवदेवस्य ब्रह्मकल्पसमो मतः।।३९।। तस्यावसाने चोन्मेषो देवदेवशिखामणेः।। निमेषांऽते भवेदिच्छा स्रष्टुं लोकांश्च कुक्षिगान्।। 2.7.20.४०।। सोऽपश्यत्स्वोदरे सर्वाञ्जीवसंघाननेकशः।। सृज्यान्मुक्तानमृन्सर्वाँ लिंगभंगमुपागतान् ।।४१।। सुप्ताः सृतिस्थाः सर्वेऽपि तमोगा अपि सर्वशः।। पूर्वकल्पे लिंगभंगमापन्ना विधिपूर्वकाः ।।४२।। मानवांता जीवकोशा जीवन्मुक्ताश्च मुक्तिगाः ।। पूर्वकल्पे विमुक्ताश्च ब्रह्माद्या मानवांतकाः।।४३।। ध्यानसंस्था हि तिष्ठंति विष्णुकुक्षिगता अपि ।। उन्मेषस्यादिमे भागे चतुर्व्यूहात्मको विभुः।।४४।। भूत्वा तु पूर्वसाद्गुण्याद्वासुदेवाच्च व्यूहगात् ।। दत्त्वा तु ब्रह्मणो मुक्तिं सायुज्याख्यां महाविभुः ।।४५।। दत्त्वा तदनु सायुज्यं तत्त्वज्ञानं महात्मनाम् ।। सारूप्यं चैव केषांचित्सामीप्यं च तथा विभुः।। ४६।। सालोक्यं च तथाऽन्येषां दत्त्वा देवो जनार्दनः ।। अनिरुद्धवशे सर्वान्स्थिताँल्लोकानलोकयत्।।४७।। प्रद्युम्नस्य वशे दत्त्वा सृष्टिं कर्तुं मनो दधे।। मायां जयां कृतिं शांतिमुपयेमे स्वयं हरिः।।४८। चतुर्व्यूहैः पूर्णगुणैर्वासुदेवादिकैः क्रमात्।। ताभिर्युक्तो महाविष्णुश्चतुर्व्यूहात्मको विभुः।।४९।। भिन्नकर्माशयं लोकं पूर्णकामो व्यजीजनत्।। उन्मेषांते पुनर्विष्णुर्योगमायां समाश्रितः ।। 2.7.20.५०।। संकर्षणाद्व्यूहगाच्च हरत्येतच्चराचरम् ।। तदेतत्सर्वमाख्यातं कार्यं चिंत्यं महात्मनः।।५१।। यदचिंत्यं दुर्विभाव्यं ब्रह्माद्यैरपि योगिभिः।। "व्याध उवाच।। के वा भागवता धर्माः कैर्विष्णुश्च प्रसीदति।।५२।। तानहं श्रोतुमिच्छामि सांप्रतं वद नो मुने।। ।।शंख उवाच।। येन चित्तविशुद्धिः स्याद्यः सतामुपकारकः।।५३।। तं विद्धि सात्त्विकं धर्मं यश्च केनाप्य निंदितः।। श्रुतिस्मृत्युदितो यस्तु यदि निष्कामिको भवेत्।। ५४ ।। यस्तु लोकाऽविरुद्धोऽपि तं धर्मं सात्त्विकंविदुः।। चतुर्विधा हि ते धर्मा वर्णाश्रमविभागतः।।५५।। नित्यनैमित्तिकाः काम्या इति ते च त्रिधा मताः। ते सर्वे स्वस्वधर्माश्च यदा विष्णोः समर्पिताः।। ५६।। तदा वै सात्त्विका ज्ञेया धर्मा भागवताः शुभाः।। देवतांतरदैवत्याः सकामा राजसा मताः।।५७।। यक्षरक्षःपिशाचादिदैवत्या लोकनिष्ठुराः।। हिंसात्मका निंदिताश्च धर्मास्ते तामसाः स्मृताः।। ५८।। सत्त्वस्थाः सात्त्विकान्धर्मान्विष्णुप्रीतिकराञ्च्छुभान्। कुर्वंत्यनीहया नित्यं ते वै भागवताः स्मृताः।।५९। येषां चित्तं सदा विष्णौ जिह्वायां नाम वै विभोः। पादौ च हृदये येषां ते वै भागवताः स्मृताः।। 2.7.20.६०।। सदाचार रता ये च सर्वेषामुपकारकाः ।। सदैव ममताहीनास्ते वै भागवताः स्मृताः।।६१।। येषां च शास्त्रे विश्वासो गुरौ साधुषु कर्मसु ।। ये विष्णु भक्ताः सततं ते वै भागवताः स्मृताः ।। ६२।। येषां हि संमता धर्माः शाश्वता विष्णुवल्लभाः।। श्रुतिस्मृत्युदिता ये च ते धर्माः शाश्वता मताः।। ६३ ।। अटनं सर्वदेशेषु वीक्षणं सर्वकर्मणाम् ।। श्रवणं सर्वधर्माणां विषयाऽऽसक्तचेतसाम्।।६४। अकिंचित्करमेतेषां षंढस्येव वरस्त्रियः ।। साधूनां दर्शनेनैव मनो द्रवति वै सताम्।।६५। चंद्रस्य कौमुदीसंगाच्चंद्रकांतशिला यथा ।। क्वचित्सच्छास्त्रश्रवणाद्विषयै रहितं मनः ।।६६।। तिष्ठत्येव सतां पुंसां तेजोरूपं ह्यकल्मषम् ।। पद्मबन्धोः प्रभासंगात्सूर्यकांतशिला यथा ।।६७।। निष्कामैर्हि जनैर्यैस्तु श्रद्धया समुपाश्रितः।। यो विष्णुवल्लभो नित्यं धर्मो भागवतो मतः।। ६८।। तैर्दृष्टा वहवो धर्मा इहाऽमुत्र फलप्रदाः।। विष्णुप्रीतिकराः सूक्ष्माः सर्वदुःखविमोचकाः।।६९।। दध्नः सारमिवोद्धृत्य धर्मं वैशाखसंभवम् ।। रमायै भगवानाह क्षीराब्धौ हितकाम्यया ।। 2.7.20.७०।। मार्गच्छायाविनिर्माणं प्रपादानं च वै तथा ।। व्यजनैर्व्यजनं चैव प्रश्रयाणां समर्पणम् ।।७१।। छत्रस्योपानहोर्दानं दानं कर्पूरगन्धयोः ।। वापीकूपतडागानां निर्माणं विभवे सति ।।७२।। सायाह्ने पानकस्यापि दानं तु कुसुमस्य च ।। तांबूलदानं पापघ्नं गोरसानां विशेषतः ।।७३।। लवणान्विततक्रस्य दानं श्रांताय वै पथि ।। अभ्यंगकरणं चैव द्विजपादावनेजनम् ।।७४।। कटकम्बलपर्यंकदानं गोदानमेव च।। मधुयुक्ततिलानां च दानं पापविनाशनम् ।।७५।। सायाह्ने चेक्षुदण्डानां दानमुर्वारुकस्य च ।। रसायनप्रदानं च पितृनिर्वापणं तथा ।।७६।। एते धर्मापि शिष्योक्ता मासेऽस्मिन्माधवप्रिये।। प्रातः सूर्योदये स्नात्वा शृण्वन्द्विजकुलेरितम्।।७७।। नित्यकर्माणि कृत्वैवं मधुसूदनमर्चयेत् ।। कथां माधवमासीयां शृणुयाच्च समाहितः।।७८।। तैलाभ्यंगं वर्जयेच्च कांस्यपात्रे तु भोजनम् ।। निषिद्धभक्षणं चैव वृथाऽऽलापं तु वर्जयेत् ।। ७९।। अलाबुं गृंजरं चैव लशुनं तिलपिष्टकम्।। आरनालं भिस्सटं च घृतकोशातकीं तथा।।2.7.20.८०।। उपोदकीं कलिंगं च शिग्रुशाकं च वर्जयेत् ।। निष्पावानि कुलित्थानि मसूराणि च वर्जयेत्।। ८१।। वृंताकानि कलिंगानि कोद्रवाणि च वर्जयेत्।। तंदुलीयकशाकं च कौसुम्भं मूलकं तथा।।८२।। औदुंबरं बिल्वफलं तथा श्लेष्मा तकीफलम् ।। सर्वथा वर्जयेद्विद्वान्मासेऽस्मिन्माधवप्रिये ।।८३।। एतेष्वन्यतमं भुक्त्वा स चंडालो भवेद्ध्रुवम् ।। तिर्यग्योनिशतं याति नात्र कार्या विचारणा।।८४।। एवं मासव्रतं कुर्यात्प्रीतये मधुघातिनः।। एवं व्रते समाप्ते तु प्रतिमां कारयेद्विभोः।।८५।। मधुसूदनदैवत्यां सवस्त्रां च सदक्षिणाम् ।। स्वर्चितां विभवैः सर्वैर्ब्राह्मणाय निवेदयेत् ।।८६।। वैशाखसितद्वादश्यां दद्याद्दध्यन्नमंजसा ।। सोदकुम्भं सतांबूलं सफलं च सदक्षिणम्।।८७।। ददामि धर्मराजाय तेन प्रीणातु वै यमः।। अपसव्यात्समुच्चार्य नामगोत्रे पितुस्ततः।।८८।। दद्याद्दध्यन्नमक्षय्यं पितॄणां तृप्तिहेतवे ।। गुरुभ्यश्च तथा दद्यात्पश्चाद्दद्याच्च विष्णवे।।८९।। शीतलोदकदध्यन्नं कांस्यपात्रस्थमुत्तमम्।। सदक्षिणं सतांबूलं सभक्ष्यं च फलान्वितम् ।।2.7.20.९०।। ददामि विष्णवे तुभ्यं विष्णुलोकजिगीषया ।। इति दत्त्वा यथाशक्त्या गां च दद्यात्कुटुंबिने।। ९१।। एवं मासव्रतं कुर्याद्यो दंभेन विवर्जितः।। स सर्वैः पातकैर्हीनः कुलमुद्धृत्य वै शतम्।।९२।। पश्यतामेव भूतानां भित्त्वा वै सूर्यमंडलम्।। याति विष्णोः परं धाम योगिनामपि दुर्लभम्।।९३।। व्याख्यात्येवं द्विजकुलवरे माधवीयांश्च।। धर्मान्विष्ण्वादीष्टानतिमहितरान्व्याधपृष्टान्समस्तान् ।।९४।। वटः सद्यः पश्यतामेव भूमौ पपाताहो पञचशाखी द्रुमोऽयम्।। वृक्षात्तस्मात्कोटरे संस्थितो हि व्यालः कश्चिद्दीर्घदेही करालः।। हित्वा देहं पापयोनिं च सद्यः स वै तस्थौ प्रांजलिर्नम्रमूर्धा ।।९५।। _____________________________ इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखंडे वैशाखमासमाहात्म्ये नारदाम्बरीषसंवादे भागवतधर्मकथनंनाम विंशोऽध्यायः ।।२०।।

"vālmīke:pūrvajanmasyakathā "vyādha-uvāca|| kiṃ jīvā vibhunā sṛṣṭāḥ koṭiśo'tha sahasraśaḥ|| dṛśyante bhinnakarmāṇo nānāmārgāḥ sanātanāḥ||1|| naikasvabhāvā ete hi kuta eva mahāmate|| sarvaṃ tatpṛcchate mahyaṃ vistarāttattvato vada ||2|| "śaṃkha uvāca| trividhā jīvasaṃghā hi rajaḥsattvatamoguṇāḥ|| rājasā rājasaṃ karma tāmasāstāmasaṃ tathā||3|| sāttvikāḥ sāttvikaṃ karma kurvaṃtyete yathākramam|| kvacicca guṇavaiṣamyameteṣāṃ saṃsṛtau bhavet||4|| tenaivoccāvacaṃ karma kurvaṃtaḥ phalabhāginaḥ|| kvacitsukhaṃ kvacidduḥkhaṃ kvaciccobhayameva ca||5|| guṇānāmeva vaiṣamyātprāpnuvanti narā ime|| prakṛtisthā ime jīvā baddhā etairguṇaistribhiḥ||6|| guṇakarmā'nurūpeṇa karmaṇāṃ vyatyayaḥ phalam || guṇānuguṇyaṃ bhūyaste prakṛtiṃ yāntyamī janāḥ||7|| prakṛtisthāḥ prākṛtikā guṇakarmā'bhimūrchitāḥ || gatiṃ prākṛtikīṃ yāṃti vyatyayaḥ prakṛterna hi||8|| tāmasā duḥkhabahulāḥ sadā tāmasavṛttayaḥ || nirdayā niṣṭhurā loke sadā dveṣaikajīvinaḥ ||9|| rākṣasādyāḥ piśācāṃtāstāmasīṃ yāṃti vai gatim|| rājasā miśramatayaḥ kartāraḥ puṇyapāpayoḥ || 2.7.20.10|| puṇyātsvargaṃ prāpnuvanti kvacitpāpācca yātanām|| ata ete mandabhāgyā āvartaṃte punaḥ punaḥ||11|| dharmaśīlā dayāvantaḥ śraddhāvanto'nasūyakāḥ|| sāttvikāḥ sāttvikīṃ vṛttimanutiṣṭhaṃta āsate||12|| te cordhvaṃ yāṃti vimalā guṇāpāye mahaujasaḥ|| vibhinnakarmaṇāṃ cātaḥ pṛthagbhāvāḥ pṛthagvidhāḥ||13|| guṇakarmānurūpeṇa teṣāṃ viṣṇurmahāprabhuḥ || karmāṇi kārayatyaddhā svasvarūpāptaye vibhuḥ||14|| viṣṇorvaiṣamyanairghṛṇye pūrṇakāmasya vai nahi || sṛṣṭiṃ sthitiṃ hṛtiṃ caiva samāmeva karotyayam||15|| svaguṇādeva te sarve karmaṇaḥ phalabhāginaḥ || ārāmoptānyathā sarvānsamaṃ varṣayati drumān||16|| ekakulyājalā hyaṃga drumāśca prakṛtiṃ gatāḥ|| nārāmoptari vaiṣamyaṃ nairghṛṇyaṃ vā kathaṃcana ||17|| "vyādha uvāca|| janānāṃ pūrṇabhogānāṃ kadā muktirbhavenmune || sṛṣṭikāle'thavā hyaṃtakāle vā sthāpanasya ca||18|| kvacicca sṛṣṭikālasya saṃhārasyā'pi vai sthiteḥ|| etadvistārya me brahmanbhagavacceṣṭitaṃ vada||19|| || ||śaṃkha uvāca|| caturyugasahasrāṇi brahmaṇo dinamucyate|| rātriśca tāvatī tasya hyahorātraṃ dinaṃ bhavet|| 2.7.20.20|| daśapañcadinānyāhuḥ pakṣaṃ māso dvayātmakaḥ|| māsadvayamṛtuṃ prāhurayanaṃ ca ṛtutrayam ||21|| ayane dve vatsaraḥ syāttādṛkcchatasamā yadi|| gacchaṃti brahmaṇo hyasya brahmakalpaṃ tadā viduḥ|| 22|| tāvānhi pralayaḥ kāla iti vedavidāṃ matam || pralayastrividhaḥ prokto mānavo mānavātyaye ||23|| dainaṃdino dvitīyo hi brahmaṇo divasātyaye || brahmaṇo'tha laye paścādbrāhmaṃ ca pralayaṃ viduḥ||24| brahmaṇastu muhūrte tu manostu pralayaṃ viduḥ || pralayeṣu vyatīteṣu caturdaśasu vai kramāt ||25|| dainaṃdinalayaṃ prāhuḥ pralayānāṃ sthitiṃ punaḥ|| trayāṇāmeva lokānāṃ layo manvaṃtare bhavet ||26|| cetanānāṃ tadā nāśo na lokānāṃ kṣayo bhavet|| udakaireva pūrtiśca yathā pūrvaṃ tathā punaḥ ||27|| manvaṃtarāṃte bhūyāttu cetanānāṃ punarbhavaḥ || dainaṃdinalaye vyādha sarvasyāpi kṣayo bhavet ||28|| satyalokaṃ vinā sarve lokā naśyaṃti sādhipāḥ|| sacetanāḥ sādhibhūtāḥ prasupte caturānane ||29|| tattvābhimānino devāḥ kecicca munayastathā || śiṣyaṃti suptāḥ sarve'pi satyalokavyavasthitāḥ|| 2.7.20.30|| tiṣṭhaṃti suptimāpannā yāvatkalpamatīṃdriyāḥ || punarniśātyaye brahmā yathāpūrvamakalpayat ||31|| ṛṣīndevānpitṝ~llokāndharmānvarṇānpṛthakpṛthak || punardaśāvatārā hi viṣṇordevasya cakriṇaḥ ||32|| niyamena bhavaṃtyete tathānye'pi ca bhūriśaḥ || devatā ṛṣayaścaiva ākalpaṃ ca girāṃ pateḥ ||33|| punarevā'bhivartaṃte brahmaṇā saha muktigāḥ|| bhūpāśca sādhavo ye ca siddhiṃ prāptāḥ paraṃgatāḥ ||34|| tenaiva cābhivartaṃte satyalokavyavasthitāḥ || tadrāśigāḥ punaryāṃti tannāmnā śrutisaṃsthitāḥ||35|| tattadgotreṣu jāyaṃte tattatkarmaratāḥ sadā || daityānāmapi sarveṣāṃ yadā kaliyugātyayaḥ ||36|| kalinā saha gacchaṃti svāṃ gatiṃ nirayālayāḥ|| teṣāṃ ca rāśisaṃsthā ye tannāmāno'pare'pi ca||37|| jāyante karmaṇā svena tattatkarmavidhāyakāḥ|| sṛṣṭikālaṃ pravakṣyāmi muktikālaṃ tathaiva ca ||38|| brahmādīnāṃ ca devānāṃ samāhitamanā bhava || nimeṣo devadevasya brahmakalpasamo mataḥ||39|| tasyāvasāne conmeṣo devadevaśikhāmaṇeḥ|| nimeṣāṃ'te bhavedicchā sraṣṭuṃ lokāṃśca kukṣigān|| 2.7.20.40|| so'paśyatsvodare sarvāñjīvasaṃghānanekaśaḥ|| sṛjyānmuktānamṛnsarvā~ liṃgabhaṃgamupāgatān ||41|| suptāḥ sṛtisthāḥ sarve'pi tamogā api sarvaśaḥ|| pūrvakalpe liṃgabhaṃgamāpannā vidhipūrvakāḥ ||42|| mānavāṃtā jīvakośā jīvanmuktāśca muktigāḥ || pūrvakalpe vimuktāśca brahmādyā mānavāṃtakāḥ||43|| dhyānasaṃsthā hi tiṣṭhaṃti viṣṇukukṣigatā api || unmeṣasyādime bhāge caturvyūhātmako vibhuḥ||44|| bhūtvā tu pūrvasādguṇyādvāsudevācca vyūhagāt || dattvā tu brahmaṇo muktiṃ sāyujyākhyāṃ mahāvibhuḥ ||45|| dattvā tadanu sāyujyaṃ tattvajñānaṃ mahātmanām || sārūpyaṃ caiva keṣāṃcitsāmīpyaṃ ca tathā vibhuḥ|| 46|| sālokyaṃ ca tathā'nyeṣāṃ dattvā devo janārdanaḥ || aniruddhavaśe sarvānsthitā~llokānalokayat||47|| pradyumnasya vaśe dattvā sṛṣṭiṃ kartuṃ mano dadhe|| māyāṃ jayāṃ kṛtiṃ śāṃtimupayeme svayaṃ hariḥ||48| caturvyūhaiḥ pūrṇaguṇairvāsudevādikaiḥ kramāt|| tābhiryukto mahāviṣṇuścaturvyūhātmako vibhuḥ||49|| bhinnakarmāśayaṃ lokaṃ pūrṇakāmo vyajījanat|| unmeṣāṃte punarviṣṇuryogamāyāṃ samāśritaḥ || 2.7.20.50|| saṃkarṣaṇādvyūhagācca haratyetaccarācaram || tadetatsarvamākhyātaṃ kāryaṃ ciṃtyaṃ mahātmanaḥ||51|| yadaciṃtyaṃ durvibhāvyaṃ brahmādyairapi yogibhiḥ|| "vyādha uvāca|| ke vā bhāgavatā dharmāḥ kairviṣṇuśca prasīdati||52|| tānahaṃ śrotumicchāmi sāṃprataṃ vada no mune|| ||śaṃkha uvāca|| yena cittaviśuddhiḥ syādyaḥ satāmupakārakaḥ||53|| taṃ viddhi sāttvikaṃ dharmaṃ yaśca kenāpya niṃditaḥ|| śrutismṛtyudito yastu yadi niṣkāmiko bhavet|| 54 || yastu lokā'viruddho'pi taṃ dharmaṃ sāttvikaṃviduḥ|| caturvidhā hi te dharmā varṇāśramavibhāgataḥ||55|| nityanaimittikāḥ kāmyā iti te ca tridhā matāḥ| te sarve svasvadharmāśca yadā viṣṇoḥ samarpitāḥ|| 56|| tadā vai sāttvikā jñeyā dharmā bhāgavatāḥ śubhāḥ|| devatāṃtaradaivatyāḥ sakāmā rājasā matāḥ||57|| yakṣarakṣaḥpiśācādidaivatyā lokaniṣṭhurāḥ|| hiṃsātmakā niṃditāśca dharmāste tāmasāḥ smṛtāḥ|| 58|| sattvasthāḥ sāttvikāndharmānviṣṇuprītikarāñcchubhān| kurvaṃtyanīhayā nityaṃ te vai bhāgavatāḥ smṛtāḥ||59| yeṣāṃ cittaṃ sadā viṣṇau jihvāyāṃ nāma vai vibhoḥ| pādau ca hṛdaye yeṣāṃ te vai bhāgavatāḥ smṛtāḥ|| 2.7.20.60|| sadācāra ratā ye ca sarveṣāmupakārakāḥ || sadaiva mamatāhīnāste vai bhāgavatāḥ smṛtāḥ||61|| yeṣāṃ ca śāstre viśvāso gurau sādhuṣu karmasu || ye viṣṇu bhaktāḥ satataṃ te vai bhāgavatāḥ smṛtāḥ || 62|| yeṣāṃ hi saṃmatā dharmāḥ śāśvatā viṣṇuvallabhāḥ|| śrutismṛtyuditā ye ca te dharmāḥ śāśvatā matāḥ|| 63 || aṭanaṃ sarvadeśeṣu vīkṣaṇaṃ sarvakarmaṇām || śravaṇaṃ sarvadharmāṇāṃ viṣayā''saktacetasām||64| akiṃcitkarameteṣāṃ ṣaṃḍhasyeva varastriyaḥ || sādhūnāṃ darśanenaiva mano dravati vai satām||65| caṃdrasya kaumudīsaṃgāccaṃdrakāṃtaśilā yathā || kvacitsacchāstraśravaṇādviṣayai rahitaṃ manaḥ ||66|| tiṣṭhatyeva satāṃ puṃsāṃ tejorūpaṃ hyakalmaṣam || padmabandhoḥ prabhāsaṃgātsūryakāṃtaśilā yathā ||67|| niṣkāmairhi janairyaistu śraddhayā samupāśritaḥ|| yo viṣṇuvallabho nityaṃ dharmo bhāgavato mataḥ|| 68|| tairdṛṣṭā vahavo dharmā ihā'mutra phalapradāḥ|| viṣṇuprītikarāḥ sūkṣmāḥ sarvaduḥkhavimocakāḥ||69|| dadhnaḥ sāramivoddhṛtya dharmaṃ vaiśākhasaṃbhavam || ramāyai bhagavānāha kṣīrābdhau hitakāmyayā || 2.7.20.70|| mārgacchāyāvinirmāṇaṃ prapādānaṃ ca vai tathā || vyajanairvyajanaṃ caiva praśrayāṇāṃ samarpaṇam ||71|| chatrasyopānahordānaṃ dānaṃ karpūragandhayoḥ || vāpīkūpataḍāgānāṃ nirmāṇaṃ vibhave sati ||72|| sāyāhne pānakasyāpi dānaṃ tu kusumasya ca || tāṃbūladānaṃ pāpaghnaṃ gorasānāṃ viśeṣataḥ ||73|| lavaṇānvitatakrasya dānaṃ śrāṃtāya vai pathi || abhyaṃgakaraṇaṃ caiva dvijapādāvanejanam ||74|| kaṭakambalaparyaṃkadānaṃ godānameva ca|| madhuyuktatilānāṃ ca dānaṃ pāpavināśanam ||75|| sāyāhne cekṣudaṇḍānāṃ dānamurvārukasya ca || rasāyanapradānaṃ ca pitṛnirvāpaṇaṃ tathā ||76|| ete dharmāpi śiṣyoktā māse'sminmādhavapriye|| prātaḥ sūryodaye snātvā śṛṇvandvijakuleritam||77|| nityakarmāṇi kṛtvaivaṃ madhusūdanamarcayet || kathāṃ mādhavamāsīyāṃ śṛṇuyācca samāhitaḥ||78|| tailābhyaṃgaṃ varjayecca kāṃsyapātre tu bhojanam || niṣiddhabhakṣaṇaṃ caiva vṛthā''lāpaṃ tu varjayet || 79|| alābuṃ gṛṃjaraṃ caiva laśunaṃ tilapiṣṭakam|| āranālaṃ bhissaṭaṃ ca ghṛtakośātakīṃ tathā||2.7.20.80|| upodakīṃ kaliṃgaṃ ca śigruśākaṃ ca varjayet || niṣpāvāni kulitthāni masūrāṇi ca varjayet|| 81|| vṛṃtākāni kaliṃgāni kodravāṇi ca varjayet|| taṃdulīyakaśākaṃ ca kausumbhaṃ mūlakaṃ tathā||82|| auduṃbaraṃ bilvaphalaṃ tathā śleṣmā takīphalam || sarvathā varjayedvidvānmāse'sminmādhavapriye ||83|| eteṣvanyatamaṃ bhuktvā sa caṃḍālo bhaveddhruvam || tiryagyoniśataṃ yāti nātra kāryā vicāraṇā||84|| evaṃ māsavrataṃ kuryātprītaye madhughātinaḥ|| evaṃ vrate samāpte tu pratimāṃ kārayedvibhoḥ||85|| madhusūdanadaivatyāṃ savastrāṃ ca sadakṣiṇām || svarcitāṃ vibhavaiḥ sarvairbrāhmaṇāya nivedayet ||86|| vaiśākhasitadvādaśyāṃ dadyāddadhyannamaṃjasā || sodakumbhaṃ satāṃbūlaṃ saphalaṃ ca sadakṣiṇam||87|| dadāmi dharmarājāya tena prīṇātu vai yamaḥ|| apasavyātsamuccārya nāmagotre pitustataḥ||88|| dadyāddadhyannamakṣayyaṃ pitṝṇāṃ tṛptihetave || gurubhyaśca tathā dadyātpaścāddadyācca viṣṇave||89|| śītalodakadadhyannaṃ kāṃsyapātrasthamuttamam|| sadakṣiṇaṃ satāṃbūlaṃ sabhakṣyaṃ ca phalānvitam ||2.7.20.90|| dadāmi viṣṇave tubhyaṃ viṣṇulokajigīṣayā || iti dattvā yathāśaktyā gāṃ ca dadyātkuṭuṃbine|| 91|| evaṃ māsavrataṃ kuryādyo daṃbhena vivarjitaḥ|| sa sarvaiḥ pātakairhīnaḥ kulamuddhṛtya vai śatam||92|| paśyatāmeva bhūtānāṃ bhittvā vai sūryamaṃḍalam|| yāti viṣṇoḥ paraṃ dhāma yogināmapi durlabham||93|| vyākhyātyevaṃ dvijakulavare mādhavīyāṃśca|| dharmānviṣṇvādīṣṭānatimahitarānvyādhapṛṣṭānsamastān ||94|| vaṭaḥ sadyaḥ paśyatāmeva bhūmau papātāho pañacaśākhī drumo'yam|| vṛkṣāttasmātkoṭare saṃsthito hi vyālaḥ kaściddīrghadehī karālaḥ|| hitvā dehaṃ pāpayoniṃ ca sadyaḥ sa vai tasthau prāṃjalirnamramūrdhā ||95|| _____________________________ iti śrīskānde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṃḍe vaiśākhamāsamāhātmye nāradāmbarīṣasaṃvāde bhāgavatadharmakathanaṃnāma viṃśo'dhyāyaḥ ||20||

English translation

The hunter said :

1-2. Why were Jīvas (individual souls) created by the Lord in thousands and crores? They are seen engaged in different activities, diverse paths and pursuits. They are eternal. They are not of the same nature. Why is it so, O highly intelligent one? Describe everything in detail to me truthfully. I earnestly request for it.

Śaṅkha said :

3-6. Indeed the groups of Jīvas are of three types with Rajas , Sattva and Tamas as their Guṇas . [1] Those of Rajas perform Rājasa activities. Those of Tamas pursue Tāmasa activities and those of Sattva pursue Sāttvika activities.

Sometimes there occurs difference in Guṇas during their transmigration (from one birth to another). For this reason they do acts of higher and lower kinds and experience the fruits thereof.

In some cases they obtain happiness, in some instances they experience miseries and in some cases they get both (happiness and miseries). These they attain on account of difference in their (share of) Guṇas. Being bound by the three Guṇas, these Jīvas abide in Prakṛti .

7. The diversity in regard to the fruits of actions occurs in accordance with Guṇas and Karmas . Again these individuals (i.e. individual souls) attain Prakṛti and conformity to the Guṇas.

8. ( Obscure ) Those who abide in Prakṛti and those who follow it are excited ( abhimūrchitāḥ ?) by Prakṛti and they attain Prakṛti as their goal. There is no question of opposition to Prakṛti.

9. The Tāmasas (those with dominant Tamoguṇa) mostly experience pain and misery. They have always Tāmasa pursuits and activities. They are merciless and cruel. They live in the world activated by hatred alone.

10-11. Beings beginning with Rākṣasas and ending with Piśācas attain the Tāmasa goal. Those with dominance of Rajas quality are of mixed temperament. They commit sins as well as meritorious deeds. They attain heaven as a result of meritorious deeds. They undergo sufferings in certain places due to sins. Hence these unfortunate ones repeatedly come and go (in this world).

12. Persons habituated to perform pious deeds, the merciful ones, those who are faithful and those who are devoid of jealousy are the Sāttvikas . They continue to follow the activities of Sattva type (of good nature).

13. Persons of great prowess and devoid of impurities, go upwards when the Guṇas are dispelled.

Thus different activities have different feelings and different modes.

14. Viṣṇu , the great Lord, makes them do acts in accordance with their inherent Guṇas and Karmas for the purpose of attaining his own form.

15. Since Viṣṇu is Pūrṇakāma (‘one who has achieved all desires’), there is neither Vaiṣamya (inequality or partiality in the dispensation of fruit) nor Nairghṛṇya (ruthlessness) in him. He impartially performs the work of creation, sustenance and annihilation.

16-17. All of them obtain the fruits of their actions in accordance with their own Guṇa .

A cloud showers rain equally on all the trees planted in a garden; similarly the same canal supplies water to all the trees alike. Hence we cannot accuse the planter of the garden of partiality and ruthlessness in any manner whatsoever.

The hunter enquired :

18-19. When will the salvation of these persons who have completely experienced (the fruits of their Karmas) take effect, O sage? Will it be at the time of the creation or of the annihilation of the established order? Or does it occur at the juncture of creation and annihilation or during the steady state? Explain this in detail, O Brāhmaṇa , and describe to me the activities of the Lord.

Śaṅkha said :

20. A thousand sets of four Yugas make what is called a day of Brahmā . He has a night also of the same duration. The day and night together make one full day.

21. Fifteen such full days make a Pakṣa (fortnight). A month consists of two such Pakṣas . They call two months together as one Ṛtu (Season) and three such Ṛtus make one Ayana .

22. Two Ayanas make one Vatsara (year). If hundred such years pass by, it is known as one Kalpa of Brahmā.

23-24. According to the opinion of those conversant with the Vedas the duration of Pralaya is that much (like that of a Brāhma Kalpa ).

Pralaya (Annihilation) is of three types: [2] (1) Mānava when a Manu ’s period becomes complete; (2) Dainaṃdina (Daily) i.e. occurring at the end of a day of Brahmā; (3) Brāhma Pralaya occurring when Brahmā passes away.

25-29. Manu’s Pralaya is known to take place at the end of a Muhūrta of Brahmā. When fourteen such Pralayas take place in due order, they call it Dainaṃdina Laya .

Now (I shall recount) the situation during the Pralayas. After a Manvantara only three worlds are destroyed. (The other) worlds are not destroyed. Only the sentient beings perish. The space shall be filled with waters. After a Manvantara is over and when another Manvantara starts, the sentient beings will be born once again. During Dainaṃdina Laya, O hunter, everything perishes. When the Four-faced Lord is asleep, all the worlds except Satyaloka perish along with their presiding deities. The sentient beings along with the elements face dissolution. All the inanimate beings too perish.

30-33. The presiding deities of the Elements and some sages are left out. All those established in Satyaloka remain asleep. They continue to sleep till the end of the Kalpa. They are beyond the pale of sense-organs. Again, at the end of the night, Brahmā creates everything as before. He creates the sages, the Devas , the Pitṛs , the worlds, the Dharmas and the different castes separately. Again the ten incarnations of the discus-bearing Lord Viṣṇu take place. All these are created invariably. The Devas and the sages live till the end of the Kalpa of the Lord of Sarasvatī (Brahmā).

34-39a. They are born again and they attain salvation along with Brahmā. Pious persons and honourable kings, those persons who had attained Siddhi , those who had reached the supreme stage and those who are established in Satyaloka, move about along with him. Those who belong to that group, go again and are born in the different Gotras with their respective names. They adhere to the Śrutis . They are always engaged in their different actions. In regard to all the Daityas (their salvation occurs) when Kali Yuga comes to a close.

Those who have hell as their abode, attain their goal along with Kali . Those who are established in their group and others with their names (?) are reborn according to their Karma and then perform their respective duties.

I shall now tell the time of creation and the time of salvation of the Devas including Brahmā. Listen with an attentive mind. [3]

39b-44a. One Wink of the Lord of Devas is considered to be equal to a Kalpa of Brahmā. At the end thereof occurs opening of the eyes of the Lord, the crest-jewel of Devas. At the end of the Wink, he will have the desire to create the worlds existing in his belly. He then glances at all those many groups of Jīvas within his belly, those Jīvas that are worthy of being created, those that are liberated and all those who have met with Liṅgabhaṅga (the break-up of the subtle body— Liṅgaśarīra ?)

Those who are asleep, all those who are on the path ( sṛtisthāḥ ?) all those engulfed in darkness, those who had met with the break-up of the subtle body in the previous Kalpa beginning with Brahmā and ending with Manus , the individual souls, the living-liberated ones, those that have attained liberation, those that were liberated in the previous Kalpa beginning with Brahmā and ending with Manus stay within the belly of Viṣṇu, still absorbed in meditation.

44b-50. During the earlier part of the period of ‘opening of the eyes’, the Lord assumes the four-fold manifestation ( Vyūhas ). On the basis of the previous accumulation of good qualities, he grants the Sāyujya type of salvation to Brahmā through a Vāsudeva , a manifestation of the Vyūha ( obscure ).

Thereafter he grants Sāyujya to the noble-souled ones conversant with reality. Then the Lord grants Sārūpya to some, Sāmīpya to others and Sālokya to still others. Thereafter Lord Janārdana espied all the worlds that had been under the control of (the manifestation called) Aniruddha . Handing them over to Pradyumna , he became inclined towards creation. Through the fourfold set of forms with the full complement of good qualities, Han, beginning with Vāsudeva himself married Māyā , Jāyākṛti and Śānti respectively. In collaboration with them, the Lord of the nature of the four-fold manifestation produced the world of diversified actions and temperament, though he himself is Pūrṇakāma (‘one who has realized all the desires’). At the end of Unmeṣa (‘opening of the eyes’), Viṣṇu once again resorted to Yogamāyā .

51-52a. Through Saṅkarṣaṇa who is a manifestation in the Vyūha, he destroys this (universe) consisting of mobile and immobile beings. Thus every activity of the Great Ātman that could be thought of, has been recounted. What cannot be ṃought of is very difficult to be imagined or conceived even by Yogins including Brahmā.

The hunter said :

52b-53a. What are the Bhāgavata (pertaining to the Lord) rites? What are those whereby Viṣṇu becomes pleased? I wish to hear about them now. O sage, describe them to me.

Śaṅkha said :

53b-55. Know that to be a Sāttvika Dharma [4] whereby there shall be purity of mind, which shall be helpful to good people and which is not at all censured by anyone.

They know that Dharma to be Sāttvika, the Dharma which is laid down in Śrutis and Smṛtis , provided it is not attended with ardent desires (for worldly pleasures) and is not antagonistic to worldly pursuits.

Those Dharmas are of four types according to the castes and the stages of life.

56-59. They are classified into three other groups, viz. Nityas (daily duties such as Sandhyā prayers etc.), Naimittikas (occasioned by astronomical positions and other causes) and Kāmyas (performed for the attainment of specific ends).

All those different duties (of the different castes) should be known as Sāttvika Dharmas when they are dedicated to Viṣṇu. They are the auspicious Bhāgavata Dharmas .

The holy rites with other presiding deities are considered to be Rājasas (of the Rājasa type).

The wicked and atrocious rites with Yakṣas , Rākṣasas, Piśācas etc. as the presiding deities, which are censured (by good people) and which involve violence and injury (to others) are known as Tāmasas (having Tamoguṇa as the basis).

Those are known as Bhāgavatas who strictly adhere to Sattva Guṇa and perform the auspicious Sāttvika Dharmas that cause delight unto Viṣṇu and who perform them regularly without any specific desire.

60. Those are indeed Bhāgavatas whose mind is always attached to Viṣṇu, in whose tongue the name of the Lord is present and in whose heart the feet of the Lord are enshrined.

61. Those who are engaged in good conduct, those who render help to all and those who are always free from Mamatā (sense of “my-ness”, self-interest) are known as Bhāgavatas.

62. Those who have full faith in the scriptural texts, their preceptor, pious and honourable men and good activities, and those who are always devoted to Viṣṇu are known as Bhāgavatas.

63. The Dharmas esteemed by Bhāgavatas, those that are ever dear to Viṣṇu, and which are laid down in Śrutis and Smṛtis are considered eternal.

64-68. In regard to ṃose people whose mind is attracted by sensual pleasures, wandering over all the lands, seeing (performance) of all holy rites and listening to all Dharmas does not serve any purpose like an excellent young women in regard to a eunuch.

Merely by looking at pious and honourable men the mind of good people begins to melt like a slab of the moon-stone ( Candrakāntaśilā ) that comes into contact with the rays of the Moon.

In some places, by listening to excellent scriptural texts, the mind of good men being unaffected by sensual pleasures remains pure and refulgent like a sun-stone ( Sūryakāntaśilā ) due to contact with the rays of the Sun.

A Dharma always liked by Viṣṇu and faithfully resorted to by the people devoid of desires is considered to be a Bhāgavata Dharma .

69. Many holy rites observed by them yield benefit here and hereafter. They give delight to Viṣṇu. They are subtle and conducive to liberation from all miseries.

70. Just as one takes out the essence, butter, from curds, so also the Lord, residing in the Milk Ocean, has taken out the Dharma pertaining to Vaiśākha and recounted it to Ramā with a desire for the welfare of all.

71-75. The following are the holy rites destructive of sins: Making cool shady places along the roads, endowing free-water booths for distributing drinking water, fanning with hand fans, offering of utensils and furniture, gift of umbrella and shoes, gift of camphor and sweet scents, digging of tanks , wells and lakes if one has the money and other facilities, gift of sweet drinks in the evening, gift of flowers, gift of betel leaves and that of milk products are particularly destructive of sins. Gift of butter-milk with a pinch of salt to one who is weary on the way, applying oil to the body, washing of the feet of Brāhmaṇas , gift of mats, blankets and cots, gift of cows and of gingelly seeds mixed with honey are destructive of sins.

76-78. Giving sugarcane stumps in the evening, gift of sweet concoction from cucumber and medicine and offerings to manes: these are the holy activities particularly mentioned for this month which is a favourite month of Mādhava .

A devotee should take his holy bath early in the morning at sunrise. He should listen to the chanting (of the Vedic Mantras ) done by Brāhmaṇas. He should then perform his daily round of duties and then worship Madhusūdana . With great concentration he should listen to the story pertaining to the month of Vaiśākha.

79-85. The devotee should avoid applying oil to the body; he should not take meal in a bell-metal vessel; he should not take forbidden food. He should not indulge in idle talk and gossip. He should abstain from eating bottle-gourd, garlic, carrot, gingelly seed-cake or eatables prepared from gingelly powder, gruel made by fermentation of boiled rice, burnt rice, Ghṛtakośātakī, Upodakī, Kaliṅga , Śiśuśāka, pterygosperma, potherb, Dolichos lablab, horsegram, Masūra pulse, eggplants, Wrightia antidysenteria, the grain eaten by poor people viz. Paspalum scrobiculatum, Amaranthus polygonoides, safflower prepared as potherb, radish, Ficus religiosa, Aegle marmelos, and Cordia latifolia. A wise devotee should avoid all these in this month much liked by Mādhava.

By eating any of these he shall definitely be reborn as a Cāṇḍāla and then in hundreds of animal wombs (species). There is no doubt about it. Thus the devotee should perform the Vrata for the whole month for propitiating the Slayer of Madhu . When the Vrata is concluded, the devotee should make an image of the Lord.

86. The image of Lord Madhusūdana should be given to a Brāhmaṇa along with clothes, monetary gifts etc. after duly being worshipped with all necessary offerings.

87-88a. On the twelfth day in the bright half of Vaiśākha the devotee should eagerly give curd-rice (boiled rice mixed with curds) along with a pot full of water, fruits, betel leaves and monetary gifts (saying) “I give this unto Dharmarāja . May Yama be pleased with it.”

88b-91. It should be given with the sacred thread worn over the right shoulder after uttering the name and Gotra of the fathers and manes. Thus the devotee should give rice mixed with curds for the sake of the pleasure of the manes. Similarly he should give to the preceptors too and afterwards to Viṣṇu.

“I give unto you, O Viṣnu, excellent cool water and rice mixed with curds. It is kept in a bell-metal vessel. It is offered along with betel leaves and monetary gifts, edible foodstuffs and fruits. I wish to go unto the world of Viṣṇu.”

After offering this he should give a cow in accordance with his capacity, to a person having a large family.

92-95. If a person performs this monthly Vrata with sincerity, he shall be rid of all his sins. He shall redeem a hundred generations of his family. Even as all living beings keep in looking at him, he shall pass beyond the sphere of the Sun and go to the highest abode of Viṣṇu inaccessible even to Yogins.

When the excellent Brāhmaṇa went on explaining thus the holy rites pertaining to Vaiśākha, recounted by Viṣṇu, asked by the hunter and (considered) exceedingly good, a banyan tree with five big branches fell down even as all of them were looking on. From that tree a very long cruel serpent that was hidden in a hollow left aside his body and sinful birth. He stood there with palms joined in reverence and with his head bowed down.

[1]: [1] : VV 3-17 discuss the theory of Karmavāda . Jīvas are characterized by their guṇas and they receive the fruits of the action according to their Guṇa and Karma . Hence God cannot be charged with partiality ( Vaiṣamya ) and ruthlessness ( Nairghṛṇya ). Lord Viṣṇu is Pūrṇakāma and treats all equally like a showering cloud or a flowing canal.

[2]: [2] : VV 24-38 describe the three types of Pralaya . It should be noted that Daily ( Dainandina) Pralaya occurs at the end of Brahmā’s day and not of ours as is believed by some.

[3]: [3] : VV 39b-50 describe the process of creation of the world and also the exposition of the functions of four Vyūhas.

[4]: [4] : VV 53-92 define and describe Sāttvika Dharmas, who are Bhāgavatas and allied topics. The Vaiśākha Dharmas included here too, are stated in a nutshell (vv 71-92).

Complete chapter-aligned witnesses. Sanskrit Wikisource page 23109, revision 400091 (2023-12-31T06:47:26Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371722.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.