The Glory of Dwelling in the Sacred Field of Pushkara

Verse 1 (padma.1.15.1)

भीष्म उवाच। किं कृतं ब्रह्मणा ब्रह्मन्प्रेष्य वाराणसीपुरीम्। जनार्दनेन किं कर्म शंकरेण च यन्मुने।

bhīṣma uvāca kiṁ kṛtaṁ brahmaṇā brahmanpreṣya vārāṇasīpurīm janārdanena kiṁ karma śaṁkareṇa ca yanmune

Bhishma said: O brahmin, what did Brahma do after sending Rudra to the city of Varanasi? And what deed did Janardana and Shankara do, O sage?

Verse 2 (padma.1.15.2)

कथं यज्ञः कृतस्तेन कस्मिंस्तीर्थे वदस्व मे। के सदस्या ऋत्विजश्च सर्वांस्तान्प्रब्रवीहि मे।

kathaṁ yajñaḥ kṛtastena kasmiṁstīrthe vadasva me ke sadasyā ṛtvijaśca sarvāṁstānprabravīhi me

How was the sacrifice performed by him, and at which tirtha — tell me this. Who were the assessors and officiating priests — relate them all to me.

Verse 3 (padma.1.15.3)

के देवास्तर्पितास्तेन एतन्मे कौतुकं महत्। पुलस्त्य उवाच। श्रीनिधानं पुरं मेरोः शिखरे रत्नचित्रितम्।

ke devāstarpitāstena etanme kautukaṁ mahat pulastya uvāca śrīnidhānaṁ puraṁ meroḥ śikhare ratnacitritam

Which gods were satisfied by him? This is my great curiosity.' Pulastya said: Upon the peak of Mount Meru is a city, the very treasury of glory, adorned with jewels,

Verse 4 (padma.1.15.4)

अनेकाश्चर्यनिलयंबहुपादपसंकुलम्। विचित्रधातुभिश्चित्रं स्वच्छस्फटिकनिर्मलम्।

anekāścaryanilayaṁbahupādapasaṁkulam vicitradhātubhiścitraṁ svacchasphaṭikanirmalam

the abode of many wonders, thick with countless trees, resplendent with various minerals, spotless and clear as pure crystal,

Verse 5 (padma.1.15.5)

लतावितानशोभाढ्यं शिखिशब्दविनादितम्। मृगेन्द्ररववित्रस्त गजयूथसमाकुलम्।

latāvitānaśobhāḍhyaṁ śikhiśabdavināditam mṛgendraravavitrasta gajayūthasamākulam

rich in the beauty of canopies of creepers, resounding with the cries of peacocks, thronged with herds of elephants terrified by the roar of lions,

Verse 6 (padma.1.15.6)

निर्झरांबुप्रपातोत्थ शीकरासारशीतलम्। वाताहततरुव्रात प्रसन्नापानचित्रितम्।

nirjharāṁbuprapātottha śīkarāsāraśītalam vātāhatataruvrāta prasannāpānacitritam

cooled by the fine mist rising from the falling waters of mountain streams, adorned with clear pools amid groves of trees stirred by the wind,

Verse 7 (padma.1.15.7)

मृगनाभिवरामोद वासिताशेषकाननम्। लतागृहरतिश्रान्त सुप्तविद्याधराध्वगम्।

mṛganābhivarāmoda vāsitāśeṣakānanam latāgṛharatiśrānta suptavidyādharādhvagam

its every forest perfumed with the scent of the finest musk, where traveling Vidyadharas, exhausted from love-play in creeper-bowers, lay asleep,

Verse 8 (padma.1.15.8)

प्रगीतकिन्नरव्रात मधुरध्वनिनादितम्। तस्मिन्ननेकविन्यास शोभिताशेषभूमिकम्।

pragītakinnaravrāta madhuradhvanināditam tasminnanekavinyāsa śobhitāśeṣabhūmikam

resounding with the sweet song of hosts of kinnaras — in that place, where every level was adorned with manifold arrangements,

Verse 9 (padma.1.15.9)

वैराजं नाम भवनं ब्रह्मणः परमेष्ठिनः। तत्र दिव्यांगनोद्गीत मधुरध्वनि नादिता।

vairājaṁ nāma bhavanaṁ brahmaṇaḥ parameṣṭhinaḥ tatra divyāṁganodgīta madhuradhvani nāditā

there stands the mansion named Vairaja, belonging to Brahma, the Supreme Lord. There, resounding with the sweet songs of celestial women,

Verse 10 (padma.1.15.10)

पारिजाततरूत्पन्न मंजरीदाममालिनी। रत्नरश्मिसमूहोत्थ बहुवर्णविचित्रिता।

pārijātatarūtpanna maṁjarīdāmamālinī ratnaraśmisamūhottha bahuvarṇavicitritā

garlanded with strings of blossom-clusters grown from the Parijata tree, adorned with many colors arising from the massed rays of gems,

Verse 11 (padma.1.15.11)

विन्यस्तस्तंभकोटिस्तु निर्मलादर्शशोभिता। अप्सरोनृत्यविन्यास विलासोल्लासलासिता।

vinyastastaṁbhakoṭistu nirmalādarśaśobhitā apsaronṛtyavinyāsa vilāsollāsalāsitā

set with millions of pillars, adorned with spotless mirrors, animated by the dancing arrangements and joyful sport of the Apsarases,

Verse 12 (padma.1.15.12)

बह्वातोद्यसमुत्पन्नसमूहस्वननादिता। लयतालयुतानेक गीतवादित्र शोभिता।

bahvātodyasamutpannasamūhasvananāditā layatālayutāneka gītavāditra śobhitā

resounding with the massed sound arising from many musical instruments, adorned with numerous songs and instruments set to rhythm and tempo —

Verse 13 (padma.1.15.13)

सभा कांतिमती नाम देवानां शर्मदायिका। ऋषिसंघसमायुक्ता मुनिवृंदनिषेविता।

sabhā kāṁtimatī nāma devānāṁ śarmadāyikā ṛṣisaṁghasamāyuktā munivṛṁdaniṣevitā

this assembly hall, named Kantimati, is the bestower of happiness upon the gods; thronged with hosts of sages, attended by multitudes of munis,

Verse 14 (padma.1.15.14)

द्विजातिसामशब्देन नादिताऽऽनंददायिनी। तस्यां निविष्टो देवेशस्संध्यासक्तः पितामहः।

dvijātisāmaśabdena nāditā''naṁdadāyinī tasyāṁ niviṣṭo deveśassaṁdhyāsaktaḥ pitāmahaḥ

resounding with the twice-born's chanting of the Sama, and bestowing bliss — seated within it, absorbed in twilight worship, the Grandsire, Lord of gods,

Verse 15 (padma.1.15.15)

ध्यायति स्म परं देवं येनेदं निर्मितं जगत्। ध्यायतो बुद्धिरुत्पन्ना कथं यज्ञं करोम्यहम्।

dhyāyati sma paraṁ devaṁ yenedaṁ nirmitaṁ jagat dhyāyato buddhirutpannā kathaṁ yajñaṁ karomyaham

meditated upon the supreme god by whom this universe was fashioned. As he meditated, this thought arose in his mind: 'How shall I perform a sacrifice?

Verse 16 (padma.1.15.16)

कस्मिन्स्थाने मया यज्ञः कार्यः कुत्र धरातले। काशीप्रयागस्तुंगा च नैमिषं शृंखलं तथा।

kasminsthāne mayā yajñaḥ kāryaḥ kutra dharātale kāśīprayāgastuṁgā ca naimiṣaṁ śṛṁkhalaṁ tathā

In what place, where upon the earth, should the sacrifice be performed by me? Kashi, Prayaga, Tunga, and Naimisha, and Shrinkhala,

Verse 17 (padma.1.15.17)

कांची भद्रा देविका च कुरुक्षेत्रं सरस्वती। प्रभासादीनि तीर्थानि पृथिव्यामिह मध्यतः।

kāṁcī bhadrā devikā ca kurukṣetraṁ sarasvatī prabhāsādīni tīrthāni pṛthivyāmiha madhyataḥ

Kanchi, Bhadra, Devika, Kurukshetra, Sarasvati, Prabhasa, and other tirthas — all these exist here, in the middle region of the earth,

Verse 18 (padma.1.15.18)

क्षेत्राणि पुण्यतीर्थानि संति यानीह सर्वशः। मदादेशाच्च रुद्रेण कृतान्यन्यानि भूतले।

kṣetrāṇi puṇyatīrthāni saṁti yānīha sarvaśaḥ madādeśācca rudreṇa kṛtānyanyāni bhūtale

as many sacred fields and holy tirthas as exist here everywhere, and others made upon the earth by Rudra at my own command.

Verse 19 (padma.1.15.19)

यथाहं सर्वदेवेषु आदिदेवो व्यवस्थितः। तथा चैकं परं तीर्थमादिभूतं करोम्यहम्।

yathāhaṁ sarvadeveṣu ādidevo vyavasthitaḥ tathā caikaṁ paraṁ tīrthamādibhūtaṁ karomyaham

Just as I stand established as the primal god among all the gods, so too shall I make one supreme tirtha the very first of all —

Verse 20 (padma.1.15.20)

अहं यत्र समुत्पन्नः पद्मं तद्विष्णुनाभिजम्। पुष्करं प्रोच्यते तीर्थमृषिभिर्वेदपाठकैः।

ahaṁ yatra samutpannaḥ padmaṁ tadviṣṇunābhijam puṣkaraṁ procyate tīrthamṛṣibhirvedapāṭhakaiḥ

that lotus, sprung from Vishnu's navel, in which I myself was born — that alone is called the tirtha of Pushkara by the sages who recite the Vedas.'

Verse 21 (padma.1.15.21)

एवं चिंतयतस्तस्य ब्रह्मणस्तु प्रजापतेः। मतिरेषा समुत्पन्ना व्रजाम्येष धरातले।

evaṁ ciṁtayatastasya brahmaṇastu prajāpateḥ matireṣā samutpannā vrajāmyeṣa dharātale

As Brahma, the Lord of creatures, thought thus, this resolve arose in him: 'I shall go there, upon the earth.'

Verse 22 (padma.1.15.22)

प्राक्स्थानं स समासाद्य प्रविष्टस्तद्वनोत्तमम्। नानाद्रुमलताकीर्णं नानापुष्पोपशोभितम्।

prāksthānaṁ sa samāsādya praviṣṭastadvanottamam nānādrumalatākīrṇaṁ nānāpuṣpopaśobhitam

Having reached that former place, he entered that excellent forest, thick with various trees and creepers, adorned with various flowers,

Verse 23 (padma.1.15.23)

नानापक्षिरवाकीर्णं नानामृगगणाकुलम्। द्रुमपुष्पभरामोदैर्वासयद्यत्सुरासुरान्।

nānāpakṣiravākīrṇaṁ nānāmṛgagaṇākulam drumapuṣpabharāmodairvāsayadyatsurāsurān

filled with the calls of various birds, teeming with various herds of deer, its tree-blossom fragrance perfuming even gods and asuras,

Verse 24 (padma.1.15.24)

बुद्धिपूर्वमिव न्यस्तैः पुष्पैर्भूषितभूतलम्। नानागंधरसैः पक्वापक्वैश्च षडृतूद्भवैः।

buddhipūrvamiva nyastaiḥ puṣpairbhūṣitabhūtalam nānāgaṁdharasaiḥ pakvāpakvaiśca ṣaḍṛtūdbhavaiḥ

its ground adorned with flowers strewn as if by design, possessed of many fragrant essences and fruits, ripe and unripe, born of all six seasons,

Verse 25 (padma.1.15.25)

फलैः सुवर्णरूपाढ्यैर्घ्राणदृष्टिमनोहरैः। जीर्णं पत्रं तृणं यत्र शुष्ककाष्ठफलानि च।

phalaiḥ suvarṇarūpāḍhyairghrāṇadṛṣṭimanoharaiḥ jīrṇaṁ patraṁ tṛṇaṁ yatra śuṣkakāṣṭhaphalāni ca

fruits rich in golden hue, delighting both smell and sight — where withered leaves, grass, dry wood, and fruits,

Verse 26 (padma.1.15.26)

बहिः क्षिपति जातानि मारुतोनुग्रहादिव। नानापुष्पसमूहानां गंधमादाय मारुतः।

bahiḥ kṣipati jātāni mārutonugrahādiva nānāpuṣpasamūhānāṁ gaṁdhamādāya mārutaḥ

as soon as they arose, the wind seemed graciously to cast entirely outside; where the wind, taking up the fragrance of the many varieties of flowers,

Verse 27 (padma.1.15.27)

शीतलो वाति खं भूमिं दिशो यत्राभिवासयन्। हरितस्निग्ध निश्छिद्रैरकीटकवनोत्कटैः।

śītalo vāti khaṁ bhūmiṁ diśo yatrābhivāsayan haritasnigdha niśchidrairakīṭakavanotkaṭaiḥ

blew cool, perfuming sky, earth, and every direction; adorned with lofty forest trees, green, glossy, unblemished, and free of insects,

Verse 28 (padma.1.15.28)

वृक्षैरनेकसंज्ञैर्यद्भूषितं शिखरान्वितैः। अरोगैर्दर्शनीयैश्च सुवृत्तैः कैश्चिदुज्ज्वलैः।

vṛkṣairanekasaṁjñairyadbhūṣitaṁ śikharānvitaiḥ arogairdarśanīyaiśca suvṛttaiḥ kaiścidujjvalaiḥ

of many kinds, crowned with lofty tops; some healthy, pleasing to behold, well-rounded, and others brilliantly radiant,

Verse 29 (padma.1.15.29)

कुटुंबमिव विप्राणामृत्विग्भिर्भाति सर्वतः। शोभंते धातुसंकाशैरंकुरैः प्रावृता द्रुमाः।

kuṭuṁbamiva viprāṇāmṛtvigbhirbhāti sarvataḥ śobhaṁte dhātusaṁkāśairaṁkuraiḥ prāvṛtā drumāḥ

shining everywhere like a family of brahmins together with their officiating priests. The trees shone, covered with mineral-hued young shoots,

Verse 30 (padma.1.15.30)

कुलीनैरिव निश्छिद्रैः स्वगुणैः प्रावृता नराः। पवनाविद्धशिखरैः स्पृशंतीव परस्परम्।

kulīnairiva niśchidraiḥ svaguṇaiḥ prāvṛtā narāḥ pavanāviddhaśikharaiḥ spṛśaṁtīva parasparam

like well-born, faultless men adorned with their own virtues. With their tops stirred by the wind, the trees seemed to touch one another —

Verse 31 (padma.1.15.31)

आजिघ्रंती वचाऽन्योन्यं पुष्पशाखावतंसकाः। नागवृक्षाः क्वचित्पुष्पैर्द्रुमवानीरकेसरैः।

ājighraṁtī vacā'nyonyaṁ puṣpaśākhāvataṁsakāḥ nāgavṛkṣāḥ kvacitpuṣpairdrumavānīrakesaraiḥ

as if smelling one another with speech, crowned with flowering branches. In places the naga trees, with their flowers, and the reed-trees with their filaments,

Verse 32 (padma.1.15.32)

नयनैरिव शोभंते चंचलैः कृष्णतारकैः। पुष्पसंपन्नशिखराः कर्णिकारद्रुमाः क्वचित्।

nayanairiva śobhaṁte caṁcalaiḥ kṛṣṇatārakaiḥ puṣpasaṁpannaśikharāḥ karṇikāradrumāḥ kvacit

seemed to shine like restless eyes with dark pupils. In places the karnikara trees, their crowns rich with flowers,

Verse 33 (padma.1.15.33)

युग्मयुग्माद्विधा चेह शोभन्त इव दंपती। सुपुष्पप्रभवाटोपैस्सिंदुवार द्रुपंक्तयः।

yugmayugmādvidhā ceha śobhanta iva daṁpatī supuṣpaprabhavāṭopaissiṁduvāra drupaṁktayaḥ

stood paired two by two, shining like married couples. Rows of sinduvara trees, with the abundance of their fine blossoms,

Verse 34 (padma.1.15.34)

मूर्तिमत्य इवाभांति पूजिता वनदेवताः। क्वचित्क्वचित्कुंदलताः सपुष्पाभरणोज्वलाः।

mūrtimatya ivābhāṁti pūjitā vanadevatāḥ kvacitkvacitkuṁdalatāḥ sapuṣpābharaṇojvalāḥ

seemed like embodied forest-deities being worshipped. Here and there, kunda creepers, radiant with the ornament of their flowers,

Verse 35 (padma.1.15.35)

दिक्षु वृक्षेषु शोभंते बालचंद्रा इवोच्छ्रिताः। सर्जार्जुनाः क्वचिद्भान्ति वनोद्देशेषु पुष्पिताः।

dikṣu vṛkṣeṣu śobhaṁte bālacaṁdrā ivocchritāḥ sarjārjunāḥ kvacidbhānti vanoddeśeṣu puṣpitāḥ

shone upon the trees in every direction, rising like young crescent moons. Sarja and Arjuna trees, flowering, shone in places throughout the forest,

Verse 36 (padma.1.15.36)

धौतकौशेयवासोभिः प्रावृताः पुरुषा इव। अतिमुक्तकवल्लीभिः पुष्पिताभिस्तथा द्रुमाः।

dhautakauśeyavāsobhiḥ prāvṛtāḥ puruṣā iva atimuktakavallībhiḥ puṣpitābhistathā drumāḥ

like men clad in washed silken garments. And trees, embraced by flowering atimuktaka creepers,

Verse 37 (padma.1.15.37)

उपगूढा विराजंते स्वनारीभिरिव प्रियाः। अपरस्परसंसक्तैः सालाशोकाश्च पल्लवैः।

upagūḍhā virājaṁte svanārībhiriva priyāḥ aparasparasaṁsaktaiḥ sālāśokāśca pallavaiḥ

shone like beloved men embraced by their own wives. Sala and Ashoka trees, their leaves intertwined with one another,

Verse 38 (padma.1.15.38)

हस्तैर्हस्तान्स्पृशंतीव सुहृदश्चिरसंगताः। फलपुष्पभरानम्राः पनसाः सरलार्जुनाः।

hastairhastānspṛśaṁtīva suhṛdaścirasaṁgatāḥ phalapuṣpabharānamrāḥ panasāḥ saralārjunāḥ

seemed to touch hand to hand like friends long united. Jackfruit, sarala, and arjuna trees, bowed low with the weight of their fruits and flowers,

Verse 39 (padma.1.15.39)

अन्योन्यमर्चयंतीव पुष्पैश्चैव फलैस्तथा। मारुतावेगसंश्लिष्टैः पादपास्सालबाहुभिः।

anyonyamarcayaṁtīva puṣpaiścaiva phalaistathā mārutāvegasaṁśliṣṭaiḥ pādapāssālabāhubhiḥ

seemed to honor one another with their flowers and fruits alike. Trees, their sala-like branches pressed together by the force of the wind,

Verse 40 (padma.1.15.40)

अभ्याशमागतं लोकं प्रतिभावैरिवोत्थिताः। पुष्पाणामवरोधेन सुशोभार्थं निवेशिताः।

abhyāśamāgataṁ lokaṁ pratibhāvairivotthitāḥ puṣpāṇāmavarodhena suśobhārthaṁ niveśitāḥ

seemed to rise up in heartfelt welcome toward people who had drawn near. Arranged, as if for the sake of beauty, with an abundance of flowers,

Verse 41 (padma.1.15.41)

वसंतमहमासाद्य पुरुषान्स्पर्द्धयंति हि। पुष्पशोभाभरनतैः शिखरैर्वायुकंपितैः।

vasaṁtamahamāsādya puruṣānsparddhayaṁti hi puṣpaśobhābharanataiḥ śikharairvāyukaṁpitaiḥ

having reached the season of spring, they seemed to rival human beings. With their tops bent under the weight of flowering beauty, trembling in the wind,

Verse 42 (padma.1.15.42)

नृत्यंतीव नराः प्रीताः स्रगलंकृतशेखराः। शृंगाग्रपवनक्षिप्ताः पुष्पावलियुता द्रुमाः।

nṛtyaṁtīva narāḥ prītāḥ sragalaṁkṛtaśekharāḥ śṛṁgāgrapavanakṣiptāḥ puṣpāvaliyutā drumāḥ

they seemed to dance like joyful men, their crowns adorned with garlands. Trees laden with rows of blossoms, tossed by the wind at the tips of their crests,

Verse 43 (padma.1.15.43)

सवल्लीकाः प्रनृत्यंति मानवा इव सप्रियाः। स्वपुष्पनतवल्लीभिः पादपाः क्वचिदावृताः।

savallīkāḥ pranṛtyaṁti mānavā iva sapriyāḥ svapuṣpanatavallībhiḥ pādapāḥ kvacidāvṛtāḥ

danced along with their creepers, like men together with their beloved. In some places, trees enveloped by creepers bent low with their own flowers,

Verse 44 (padma.1.15.44)

भांति तारागणैश्चित्रैः शरदीव नभस्तलम्। द्रुमाणामथवाग्रेषु पुष्पिता मालती लताः।

bhāṁti tārāgaṇaiścitraiḥ śaradīva nabhastalam drumāṇāmathavāgreṣu puṣpitā mālatī latāḥ

shone like the sky in autumn, brilliant with hosts of stars. And at the tops of the trees, the flowering malati creepers,

Verse 45 (padma.1.15.45)

शेखराइव शोभंते रचिता बुद्धिपूर्वकम्। हरिताः कांचनच्छायाः फलिताः पुष्पिता द्रुमाः।

śekharāiva śobhaṁte racitā buddhipūrvakam haritāḥ kāṁcanacchāyāḥ phalitāḥ puṣpitā drumāḥ

shone like crowns arranged as if with deliberate design. Green trees of golden hue, fruited and flowering,

Verse 46 (padma.1.15.46)

सौहृदं दर्शयंतीव नराः साधुसमागमे। पुष्पकिंजल्ककपिला गताः सर्वदिशासु च।

sauhṛdaṁ darśayaṁtīva narāḥ sādhusamāgame puṣpakiṁjalkakapilā gatāḥ sarvadiśāsu ca

seemed to display friendship, as good men do when gathering together. Bees, tawny with flower-pollen, spread through every direction,

Verse 47 (padma.1.15.47)

कदंबपुष्पस्य जयं घोषयंतीव षट्पदाः। क्वचित्पुष्पासवक्षीबाः संपतंति ततस्ततः।

kadaṁbapuṣpasya jayaṁ ghoṣayaṁtīva ṣaṭpadāḥ kvacitpuṣpāsavakṣībāḥ saṁpataṁti tatastataḥ

seemed to proclaim, with their hum, the triumph of the kadamba flower. In places, bees intoxicated by the flowers' nectar flew hither and thither,

Verse 48 (padma.1.15.48)

पुंस्कोकिलगणावृक्ष गहनेष्विव सप्रियाः। शिरीषपुष्पसंकाशाः शुका मिथुनशः क्वचित्।

puṁskokilagaṇāvṛkṣa gahaneṣviva sapriyāḥ śirīṣapuṣpasaṁkāśāḥ śukā mithunaśaḥ kvacit

like flocks of male cuckoos, in the dense groves, together with their mates. In places, parrots resembling the flowers of the shirisha tree, in pairs,

Verse 49 (padma.1.15.49)

कीर्तयंति गिरश्चित्राः पूजिता ब्राह्मणा यथा। सहचारिसुसंयुक्ता मयूराश्चित्रबर्हिणः।

kīrtayaṁti giraścitrāḥ pūjitā brāhmaṇā yathā sahacārisusaṁyuktā mayūrāścitrabarhiṇaḥ

uttered varied and wondrous cries, like honored brahmins reciting praises. Peacocks of many-hued plumage, joined well with their companions,

Verse 50 (padma.1.15.50)

वनांतेष्वपि नृत्यंति शोभंत इव नर्त्तकाः। कूजंतःपक्षिसंघाता नानारुतविराविणः।

vanāṁteṣvapi nṛtyaṁti śobhaṁta iva narttakāḥ kūjaṁtaḥpakṣisaṁghātā nānārutavirāviṇaḥ

danced even at the forest's edges, shining like dancers. Flocks of chirping birds, uttering various cries,

Verse 51 (padma.1.15.51)

कुर्वंति रमणीयं वै रमणीयतरं वनम्। नानामृगगणाकीर्णं नित्यं प्रमुदितांडजम्।

kurvaṁti ramaṇīyaṁ vai ramaṇīyataraṁ vanam nānāmṛgagaṇākīrṇaṁ nityaṁ pramuditāṁḍajam

made that already delightful forest still more delightful. Thronged with various herds of deer, its birds ever rejoicing,

Verse 52 (padma.1.15.52)

तद्वनं नंदनसमं मनोदृष्टिविवर्द्धनम्। पद्मयोनिस्तु भगवांस्तथा रूपं वनोत्तमम्।

tadvanaṁ naṁdanasamaṁ manodṛṣṭivivarddhanam padmayonistu bhagavāṁstathā rūpaṁ vanottamam

that forest, equal to Nandana, delighted both mind and eye. Then the lotus-born Lord Brahma beheld the form of that excellent forest,

Verse 53 (padma.1.15.53)

ददर्शादर्शवद्दृष्ट्या सौम्ययापा पयन्निव। ता वृक्षपंक्तयः सर्वा दृष्ट्वा देवं तथागतम्।

dadarśādarśavaddṛṣṭyā saumyayāpā payanniva tā vṛkṣapaṁktayaḥ sarvā dṛṣṭvā devaṁ tathāgatam

gazing upon it as if into a mirror, with a gentle look, as though drinking it in. All those rows of trees, seeing the god thus arrived,

Verse 54 (padma.1.15.54)

निवेद्य ब्रह्मणे भक्त्या मुमुचुः पुष्पसंपदः। पुष्पप्रतिग्रहं कृत्वा पादपानां पितामहः।

nivedya brahmaṇe bhaktyā mumucuḥ puṣpasaṁpadaḥ puṣpapratigrahaṁ kṛtvā pādapānāṁ pitāmahaḥ

offered up to Brahma, with devotion, their treasure of flowers. Having accepted this offering of flowers from the trees, the Grandsire

Verse 55 (padma.1.15.55)

वरं वृणीध्वं भद्रं वः पादपानित्युवाच सः। एवमुक्ता भगवता तरवो निरवग्रहाः।

varaṁ vṛṇīdhvaṁ bhadraṁ vaḥ pādapānityuvāca saḥ evamuktā bhagavatā taravo niravagrahāḥ

said, 'Choose a boon, O trees — may good come to you.' Thus addressed by the Lord, the trees, without hesitation,

Verse 56 (padma.1.15.56)

ऊचुः प्रांजलयः सर्वे नमस्कृत्वा विरिंचनम्। वरं ददासि चेद्देव प्रपन्नजनवत्सल।

ūcuḥ prāṁjalayaḥ sarve namaskṛtvā viriṁcanam varaṁ dadāsi ceddeva prapannajanavatsala

all said, with joined palms, bowing to Virinchi: 'O god, if you grant us a boon, O you who cherish those who take refuge in you —

Verse 57 (padma.1.15.57)

इहैव भगवन्नित्यं वने संनिहितो भव। एष नः परमः कामः पितामह नमोस्तु ते।

ihaiva bhagavannityaṁ vane saṁnihito bhava eṣa naḥ paramaḥ kāmaḥ pitāmaha namostu te

then, O Lord, dwell always here in this very forest. This is our supreme wish, O Grandsire — homage to you.

Verse 58 (padma.1.15.58)

त्वं चेद्वससि देवेश वनेस्मिन्विश्वभावन। सर्वात्मना प्रपन्नानां वांछतामुत्तमं वरम्।

tvaṁ cedvasasi deveśa vanesminviśvabhāvana sarvātmanā prapannānāṁ vāṁchatāmuttamaṁ varam

O Lord of gods, O nourisher of the universe, if you dwell in this forest, that alone shall be the highest boon for those who, with their whole being, take refuge in you and long for you.

Verse 59 (padma.1.15.59)

वरकोटिभिरन्याभिरलं नो दीयतां वरम्। सन्निधानेन तीर्थेभ्य इदं स्यात्प्रवरं महत्।

varakoṭibhiranyābhiralaṁ no dīyatāṁ varam sannidhānena tīrthebhya idaṁ syātpravaraṁ mahat

We have no need for millions of other boons — grant us only this; by your very presence, this place shall become the greatest and foremost of all tirthas.'

Verse 60 (padma.1.15.60)

ब्रह्मोवाच। उत्तमं सर्वक्षेत्राणां पुण्यमेतद्भविष्यति। नित्यं पुष्पफलोपेता नित्यसुस्थिरयौवनाः।

brahmovāca uttamaṁ sarvakṣetrāṇāṁ puṇyametadbhaviṣyati nityaṁ puṣpaphalopetā nityasusthirayauvanāḥ

Brahma said: 'This shall become the most sacred and foremost of all sacred fields. You shall ever bear flowers and fruit, ever fixed in stable youth,

Verse 61 (padma.1.15.61)

कामगाः कामरूपाश्च कामरूपफलप्रदाः। कामसंदर्शनाः पुंसां तपःसिद्ध्युज्वला नृणाम्।

kāmagāḥ kāmarūpāśca kāmarūpaphalapradāḥ kāmasaṁdarśanāḥ puṁsāṁ tapaḥsiddhyujvalā nṛṇām

moving at will, taking any form at will, granting desired fruits and forms, showing yourselves to men as they wish, radiant with the accomplishment of men's austerity,

Verse 62 (padma.1.15.62)

श्रिया परमया युक्ता मत्प्रसादाद्भविष्यथ। एवं स वरदो ब्रह्मा अनुजग्राह पादपान्।

śriyā paramayā yuktā matprasādādbhaviṣyatha evaṁ sa varado brahmā anujagrāha pādapān

and endowed with the highest glory — such shall you become, by my grace.' Thus that boon-giving Brahma blessed the trees.

Verse 63 (padma.1.15.63)

स्थित्वा वर्ष सहस्रं तु पुष्करं प्रक्षिपद्भुवि। क्षितिर्निपतिता तेन व्यकंपत रसातलम्।

sthitvā varṣa sahasraṁ tu puṣkaraṁ prakṣipadbhuvi kṣitirnipatitā tena vyakaṁpata rasātalam

Having remained there for a thousand years, he then let the lotus fall to earth. By its fall the earth shook, and even Rasatala trembled.

Verse 64 (padma.1.15.64)

विवशास्तत्यजुर्वेलां सागराः क्षुभितोर्मयः। शक्राशनि हतानीव व्याघ्र व्याला वृतानि च।

vivaśāstatyajurvelāṁ sāgarāḥ kṣubhitormayaḥ śakrāśani hatānīva vyāghra vyālā vṛtāni ca

The oceans, their waves turbulent, overwhelmed, abandoned their shores; as if struck by Indra's thunderbolt, tigers, serpents, and other creatures fled in terror.

Verse 65 (padma.1.15.65)

शिखराण्यप्यशीर्यंत पर्वतानां सहस्रशः। देवसिद्धविमानानि गंधर्वनगराणि च।

śikharāṇyapyaśīryaṁta parvatānāṁ sahasraśaḥ devasiddhavimānāni gaṁdharvanagarāṇi ca

The very peaks of thousands of mountains shattered and scattered. The vimanas of gods and siddhas, and the cities of the gandharvas,

Verse 66 (padma.1.15.66)

प्रचेलुर्बभ्रमुः पेतुर्विविशुश्च धरातलम्। कपोतमेघाः खात्पेतुः पुटसंघातदर्शिनः।

pracelurbabhramuḥ peturviviśuśca dharātalam kapotameghāḥ khātpetuḥ puṭasaṁghātadarśinaḥ

shook, spun about, fell, and plunged into the surface of the earth. Dove-colored clouds fell from the sky, appearing like clustered fragments,

Verse 67 (padma.1.15.67)

ज्योतिर्गणांश्छादयंतो बभूवुस्तीव्र भास्कराः। महता तस्य शब्देन मूकांधबधिरीकृतम्।

jyotirgaṇāṁśchādayaṁto babhūvustīvra bhāskarāḥ mahatā tasya śabdena mūkāṁdhabadhirīkṛtam

covering the hosts of heavenly lights, and even the suns grew fierce. By that great sound, all beings became as if mute, blind, and deaf.

Verse 68 (padma.1.15.68)

बभूव व्याकुलं सर्वं त्रैलोक्यं सचराचरम्। सुरासुराणां सर्वेषां शरीराणि मनांसि च।

babhūva vyākulaṁ sarvaṁ trailokyaṁ sacarācaram surāsurāṇāṁ sarveṣāṁ śarīrāṇi manāṁsi ca

The entire moving and unmoving triple world was thrown into turmoil. The bodies and minds of all the gods and asuras

Verse 69 (padma.1.15.69)

अवसेदुश्च किमिति किमित्येतन्न जज्ञिरे। धैर्यमालंब्य सर्वेऽथ ब्रह्माणं चाप्यलोकयन्।

avaseduśca kimiti kimityetanna jajñire dhairyamālaṁbya sarve'tha brahmāṇaṁ cāpyalokayan

sank into distress, and none of them could tell what this was. Then, gathering their composure, all of them looked for Brahma,

Verse 70 (padma.1.15.70)

न च ते तमपश्यंत कुत्र ब्रह्मागतो ह्यभूत्। किमर्थं कंपिता भूमिर्निमित्तोत्पातदर्शनम्।

na ca te tamapaśyaṁta kutra brahmāgato hyabhūt kimarthaṁ kaṁpitā bhūmirnimittotpātadarśanam

but they could not find him — 'Where has Brahma gone? Why has the earth trembled?' — this seemed the sight of some ominous portent.

Verse 71 (padma.1.15.71)

तावद्विष्णुर्गतस्तत्र यत्र देवा व्यवस्थिताः। प्रणिपत्य इदं वाक्यमुक्तवंतो दिवौकसः।

tāvadviṣṇurgatastatra yatra devā vyavasthitāḥ praṇipatya idaṁ vākyamuktavaṁto divaukasaḥ

Meanwhile Vishnu went to where the gods were assembled; and the dwellers of heaven, bowing before him, spoke these words —

Verse 72 (padma.1.15.72)

किमेतद्भगवन्ब्रूहि निमित्तोत्पातदर्शनम्। त्रैलोक्यं कंपितं येन संयुक्तं कालधर्मणा।

kimetadbhagavanbrūhi nimittotpātadarśanam trailokyaṁ kaṁpitaṁ yena saṁyuktaṁ kāladharmaṇā

'O Lord, tell us what this is — this sight of an ominous portent, by which the triple world has been shaken, as though joined with the very law of time's dissolution —

Verse 73 (padma.1.15.73)

जातकल्पावसानं तु भिन्नमर्यादसागरम्। चत्वारो दिग्गजाः किं तु बभूवुरचलाश्चलाः।

jātakalpāvasānaṁ tu bhinnamaryādasāgaram catvāro diggajāḥ kiṁ tu babhūvuracalāścalāḥ

as if the end of the cosmic age had come and the oceans had broken their bounds. Have the four elephants of the quarters, normally unmoving, become moving?

Verse 74 (padma.1.15.74)

समावृता धरा कस्मात्सप्तसागरवारिणा। उत्पत्तिर्नास्ति शब्दस्य भगवन्निः प्रयोजना।

samāvṛtā dharā kasmātsaptasāgaravāriṇā utpattirnāsti śabdasya bhagavanniḥ prayojanā

Why has the earth been covered over with the waters of the seven oceans? O Lord, this sound seems to have no origin, no purpose;

Verse 75 (padma.1.15.75)

यादृशो वा स्मृतः शब्दो न भूतो न भविष्यति। त्रैलोक्यमाकुलं येन चक्रे रौद्रेण चोद्यता।

yādṛśo vā smṛtaḥ śabdo na bhūto na bhaviṣyati trailokyamākulaṁ yena cakre raudreṇa codyatā

such a memorable sound as this has never occurred before, and shall never occur again — by which, terrible and startling, the whole triple world has been thrown into confusion.

Verse 76 (padma.1.15.76)

शुभोऽशुभो वा शब्दोरेयं त्रैलोक्यस्य दिवौकसाम्। भगवन्यदि जानासि किमेतत्कथयस्व नः।

śubho'śubho vā śabdoreyaṁ trailokyasya divaukasām bhagavanyadi jānāsi kimetatkathayasva naḥ

Is this sound auspicious or inauspicious for the triple world and its heavenly dwellers? O Lord, if you know, tell us what this is.'

Verse 77 (padma.1.15.77)

एवमुक्तोऽब्रवीद्विष्णुः परमेणानुभावितः। मा भैष्ट मरुतः सर्वे शृणुध्वं चात्र कारणम्।

evamukto'bravīdviṣṇuḥ parameṇānubhāvitaḥ mā bhaiṣṭa marutaḥ sarve śṛṇudhvaṁ cātra kāraṇam

Thus addressed, Vishnu, moved by supreme insight, said: 'Fear not, all you Maruts; hear now the cause of this.

Verse 78 (padma.1.15.78)

निश्चयेनानुविज्ञाय वक्ष्याम्येष यथाविधम्। पद्महस्तो हि भगवान्ब्रह्मा लोकपितामहः।

niścayenānuvijñāya vakṣyāmyeṣa yathāvidham padmahasto hi bhagavānbrahmā lokapitāmahaḥ

Having ascertained it with certainty, I shall tell you exactly what has happened. The Lord Brahma, lotus in hand, the Grandsire of the worlds,

Verse 79 (padma.1.15.79)

भूप्रदेशे पुण्यराशौ यज्ञं कर्तुं व्यवस्थितः। अवरोहे पर्वतानां वने चातीवशोभने।

bhūpradeśe puṇyarāśau yajñaṁ kartuṁ vyavasthitaḥ avarohe parvatānāṁ vane cātīvaśobhane

had resolved to perform a sacrifice in a region of the earth, a very treasury of merit, at the foot of the mountains, in an exceedingly beautiful forest.

Verse 80 (padma.1.15.80)

कमलं तस्य हस्तात्तु पतितं धरणीतले। तस्य शब्दो महानेष येन यूयं प्रकंपिताः।

kamalaṁ tasya hastāttu patitaṁ dharaṇītale tasya śabdo mahāneṣa yena yūyaṁ prakaṁpitāḥ

There the lotus fell from his hand down upon the earth. This is the great sound of that fall, by which all of you have been shaken.'

Verse 81 (padma.1.15.81)

तत्रासौ तरुवृंदेन पुष्पामोदाभिनंदितः। अनुगृह्याथ भगवान्वनं तत्समृगांडजम्।

tatrāsau taruvṛṁdena puṣpāmodābhinaṁditaḥ anugṛhyātha bhagavānvanaṁ tatsamṛgāṁḍajam

There, welcomed by the multitude of trees and the fragrance of their flowers, the Lord graciously beheld that forest, full of deer and birds.

Verse 82 (padma.1.15.82)

जगतोऽनुग्रहार्थाय वासं तत्रान्वरोचयत्। पुष्करं नाम तत्तीर्थं क्षेत्रं वृषभमेव च।

jagato'nugrahārthāya vāsaṁ tatrānvarocayat puṣkaraṁ nāma tattīrthaṁ kṣetraṁ vṛṣabhameva ca

For the welfare of the world, he resolved to dwell there. That tirtha, named Pushkara, and that most excellent sacred field,

Verse 83 (padma.1.15.83)

जनितं तद्भगवता लोकानां हितकारिणा। ब्रह्माणं तत्र वै गत्वा तोषयध्वं मया सह।

janitaṁ tadbhagavatā lokānāṁ hitakāriṇā brahmāṇaṁ tatra vai gatvā toṣayadhvaṁ mayā saha

were brought into being by the Lord, for the welfare of the worlds. Go there to Brahma, and together with me, propitiate him;

Verse 84 (padma.1.15.84)

आराध्यमानो भगवान्प्रदास्यति वरान्वरान्। इत्युक्त्वा भगवान्विष्णुः सह तैर्देवदानवैः।

ārādhyamāno bhagavānpradāsyati varānvarān ityuktvā bhagavānviṣṇuḥ saha tairdevadānavaiḥ

worshipped thus, the Lord shall grant excellent boons.' Having said this, the Lord Vishnu, together with those gods and danavas,

Verse 85 (padma.1.15.85)

जगाम तद्वनोद्देशं यत्रास्ते स तु कंजजः। प्रहृष्टास्तुष्टमनसः कोकिलालापलापिताः।

jagāma tadvanoddeśaṁ yatrāste sa tu kaṁjajaḥ prahṛṣṭāstuṣṭamanasaḥ kokilālāpalāpitāḥ

went to that region of the forest where the lotus-born one dwelt. Delighted, their minds gladdened, greeted by the calls of cuckoos,

Verse 86 (padma.1.15.86)

पुष्पोच्चयोज्ज्वलं शस्तं विविशुर्ब्रह्मणो वनम्। संप्राप्तं सर्वदेवैस्तु वनं नंदनसंमितम्।

puṣpoccayojjvalaṁ śastaṁ viviśurbrahmaṇo vanam saṁprāptaṁ sarvadevaistu vanaṁ naṁdanasaṁmitam

they entered Brahma's forest, radiant and praiseworthy with heaps of flowers. That forest, reached by all the gods, equal to Nandana,

Verse 87 (padma.1.15.87)

पद्मिनीमृगपुष्पाढ्यं सुदृढं शुशुभे तदा। प्रविश्याथ वनं देवाः सर्वपुष्पोपशोभितम्।

padminīmṛgapuṣpāḍhyaṁ sudṛḍhaṁ śuśubhe tadā praviśyātha vanaṁ devāḥ sarvapuṣpopaśobhitam

rich with lotus-ponds, deer, and flowers, shone forth then in great splendor. Then the gods, having entered that forest, adorned with every kind of flower,

Verse 88 (padma.1.15.88)

इह देवोस्तीति देवा बभ्रमुश्च दिदृक्षवः। मृगयंतस्ततस्ते तु सर्वे देवाः सवासवाः।

iha devostīti devā babhramuśca didṛkṣavaḥ mṛgayaṁtastataste tu sarve devāḥ savāsavāḥ

thinking, 'the god is here,' wandered about, eager to see him. Then, searching for him, all those gods, together with Vasava (Indra),

Verse 89 (padma.1.15.89)

अद्भुतस्य वनस्यांतं न ते ददृशुराशुगाः। विचिन्वद्भिस्तदा देवं दैवैर्वायुर्विलोकितः।

adbhutasya vanasyāṁtaṁ na te dadṛśurāśugāḥ vicinvadbhistadā devaṁ daivairvāyurvilokitaḥ

though swift-moving, could not find the end of that wondrous forest. As they searched for the god, the gods then beheld Vayu,

Verse 90 (padma.1.15.90)

स तानुवाच ब्रह्माणं न द्रक्ष्यथ तपो विना। तदा खिन्ना विचिन्वंतस्तस्मिन्पर्वतरोधसि।

sa tānuvāca brahmāṇaṁ na drakṣyatha tapo vinā tadā khinnā vicinvaṁtastasminparvatarodhasi

and he said to them: 'Without austerity, you shall not see Brahma.' Then, weary from searching in that mountain region,

Verse 91 (padma.1.15.91)

दक्षिणे चोत्तरे चैव अंतराले पुनः पुनः। वायूक्तं हृदये कृत्वा वायुस्तानब्रवीत्पुनः।

dakṣiṇe cottare caiva aṁtarāle punaḥ punaḥ vāyūktaṁ hṛdaye kṛtvā vāyustānabravītpunaḥ

to the south, to the north, and in between, again and again — taking Vayu's word to heart, Vayu spoke to them once more —

Verse 92 (padma.1.15.92)

त्रिविधो दर्शनोपायो विरिंचेरस्य सर्वदा। श्रद्धा ज्ञानेन तपसा योगेन च निगद्यते।

trividho darśanopāyo viriṁcerasya sarvadā śraddhā jñānena tapasā yogena ca nigadyate

'There is always a threefold means of beholding this Virinchi: through faith joined with knowledge, through austerity, and through yoga — so it is declared.

Verse 93 (padma.1.15.93)

सकलं निष्कलं चैव देवं पश्यंति योगिनः। तपस्विनस्तु सकलं ज्ञानिनो निष्कलं परम्।

sakalaṁ niṣkalaṁ caiva devaṁ paśyaṁti yoginaḥ tapasvinastu sakalaṁ jñānino niṣkalaṁ param

Yogis behold that god both with and without attributes; those given to austerity behold him with attributes, and those of knowledge behold the supreme one without attributes.

Verse 94 (padma.1.15.94)

समुत्पन्ने तु विज्ञाने मंदश्रद्धो न पश्यति। भक्त्या परमया क्षिप्रं ब्रह्म पश्यंति योगिनः।

samutpanne tu vijñāne maṁdaśraddho na paśyati bhaktyā paramayā kṣipraṁ brahma paśyaṁti yoginaḥ

Even when knowledge has arisen, one of weak faith does not see him. Yogis joined with supreme devotion swiftly behold Brahma.

Verse 95 (padma.1.15.95)

द्रष्टव्यो निर्विकारोऽसौ प्रधानपुरुषेश्वरः। कर्मणा मनसा वाचा नित्ययुक्ताः पितामहम्।

draṣṭavyo nirvikāro'sau pradhānapuruṣeśvaraḥ karmaṇā manasā vācā nityayuktāḥ pitāmaham

He, the changeless lord of prakriti and purusha, is thus to be beheld. Ever devoted in deed, mind, and speech to the Grandsire —

Verse 96 (padma.1.15.96)

तपश्चरत भद्रं वो ब्रह्माराधनतत्पराः। ब्राह्मीं दीक्षां प्रपन्नानां भक्तानां च द्विजन्मनाम्।

tapaścarata bhadraṁ vo brahmārādhanatatparāḥ brāhmīṁ dīkṣāṁ prapannānāṁ bhaktānāṁ ca dvijanmanām

practice austerity, may good come to you, intent on the worship of Brahma. To devotees, twice-born, who take refuge in this,

Verse 97 (padma.1.15.97)

सर्वकालं स जानाति दातव्यं दर्शनं मया। वायोस्तु वचनं श्रुत्वा हितमेतदवेत्य च।

sarvakālaṁ sa jānāti dātavyaṁ darśanaṁ mayā vāyostu vacanaṁ śrutvā hitametadavetya ca

the Brahmic initiation, he always knows that his vision is to be granted through me.' Hearing Vayu's words, and understanding this to be for their benefit,

Verse 98 (padma.1.15.98)

ब्रह्मेच्छाविष्टमतयो वाक्पतिं च ततोऽब्रुवन्। प्रज्ञानविबुधास्माकं ब्राह्मीं दीक्षां विधत्स्व नः।

brahmecchāviṣṭamatayo vākpatiṁ ca tato'bruvan prajñānavibudhāsmākaṁ brāhmīṁ dīkṣāṁ vidhatsva naḥ

their minds filled with the desire for Brahma's vision, they then said to the lord of speech (Brihaspati): 'O one of understanding, confer upon us the Brahmic initiation.'

Verse 99 (padma.1.15.99)

स दिदीक्षयिषुः क्षिप्रममरान्ब्रह्मदीक्षया। वेदोक्तेन विधानेन दीक्षयामास तान्गुरुः।

sa didīkṣayiṣuḥ kṣipramamarānbrahmadīkṣayā vedoktena vidhānena dīkṣayāmāsa tānguruḥ

That guru, desiring to initiate the immortals swiftly with the Brahmic initiation, initiated them according to the rite declared in the Veda.

Verse 100 (padma.1.15.100)

विनीतवेषाः प्रणता अंतेवासित्वमाययुः। ब्रह्मप्रसादं संप्राप्ताः पौष्करं ज्ञानमीरितम्।

vinītaveṣāḥ praṇatā aṁtevāsitvamāyayuḥ brahmaprasādaṁ saṁprāptāḥ pauṣkaraṁ jñānamīritam

Humbly dressed and bowed down, they took up the role of pupils. By Brahma's grace, they obtained that knowledge belonging to Pushkara,

Verse 101 (padma.1.15.101)

यज्ञं चकार विधिना धिषणोध्वर्युसत्तमः। पद्मं कृत्वा मृणालाढ्यं पद्मदीक्षाप्रयोगतः।

yajñaṁ cakāra vidhinā dhiṣaṇodhvaryusattamaḥ padmaṁ kṛtvā mṛṇālāḍhyaṁ padmadīkṣāprayogataḥ

Dhishana (Brihaspati), foremost among adhvaryu priests, performed the sacrifice according to rite, making a lotus rich with fibers through the application of the lotus-initiation.

Verse 102 (padma.1.15.102)

अनुजग्राह देवांस्तान्सुरेच्छा प्रेरितो मुनिः। तेभ्यो ददौ विवेकिभ्यः स वेदोक्तावधानवित्।

anujagrāha devāṁstānsurecchā prerito muniḥ tebhyo dadau vivekibhyaḥ sa vedoktāvadhānavit

That sage, moved by the wish of the gods, blessed those gods; skilled in the observances declared in the Veda, he gave to those discerning ones,

Verse 103 (padma.1.15.103)

दीक्षां वै विस्मयं त्यक्त्वा बृहस्पतिरुदारधीः। एकमग्निं च संस्कृत्य महात्मा त्रिदिवौकसाम्।

dīkṣāṁ vai vismayaṁ tyaktvā bṛhaspatirudāradhīḥ ekamagniṁ ca saṁskṛtya mahātmā tridivaukasām

the initiation, casting aside amazement — that noble-minded Brihaspati. And that great soul, having consecrated a single fire for the dwellers of heaven,

Verse 104 (padma.1.15.104)

प्रादादांगिरसस्तुष्टो जाप्यं वेदोदितं तु यत्। त्रिसुपर्णं त्रिमधु च पावमानीं च पावनीम्।

prādādāṁgirasastuṣṭo jāpyaṁ vedoditaṁ tu yat trisuparṇaṁ trimadhu ca pāvamānīṁ ca pāvanīm

the son of Angiras, pleased, taught them the recitations declared in the Veda — the Trisuparna, the Trimadhu, and the purifying Pavamani hymn.

Verse 105 (padma.1.15.105)

स हि जाप्यादिकं सर्वमशिक्षयदुदारधीः। आपो हिष्ठेति यत्स्नानं ब्राह्मं तत्परिपठ्यते।

sa hi jāpyādikaṁ sarvamaśikṣayadudāradhīḥ āpo hiṣṭheti yatsnānaṁ brāhmaṁ tatparipaṭhyate

That noble-minded one taught all such recitations. The bathing rite beginning 'āpo hi ṣṭhā' is recited as the Brahmic bath —

Verse 106 (padma.1.15.106)

पापघ्नं दुष्टशमनं पुष्टिश्रीबलवर्द्धनम्। सिद्धिदं कीर्तिदं चैव कलिकल्मषनाशनम्।

pāpaghnaṁ duṣṭaśamanaṁ puṣṭiśrībalavarddhanam siddhidaṁ kīrtidaṁ caiva kalikalmaṣanāśanam

destroying sin, quelling the wicked, increasing nourishment, glory, and strength,

Verse 107 (padma.1.15.107)

तस्मात्सर्वप्रयत्नेन ब्राह्मस्नानं समाचरेत्। कुर्वंतो मौनिनो दांता दीक्षिताः क्षपितेंद्रियाः।

tasmātsarvaprayatnena brāhmasnānaṁ samācaret kurvaṁto maunino dāṁtā dīkṣitāḥ kṣapiteṁdriyāḥ

granting accomplishment and fame, and destroying the taints of the Kali age. Therefore, with every effort, one should perform the Brahmic bath.

Verse 108 (padma.1.15.108)

सर्वे कमंडलुयुता मुक्तकक्षाक्षमालिनः। दंडिनश्चीरवस्त्राश्च जटाभिरतिशोभिताः।

sarve kamaṁḍaluyutā muktakakṣākṣamālinaḥ daṁḍinaścīravastrāśca jaṭābhiratiśobhitāḥ

Practicing silence, self-controlled, initiated, with senses subdued, all of them bore water-pots and wore rosaries with loosely hanging strands,

Verse 109 (padma.1.15.109)

स्नानाचारासनरताः प्रयत्नध्यानधारिणः। मनो ब्रह्मणि संयोज्य नियताहारकांक्षिणः।

snānācārāsanaratāḥ prayatnadhyānadhāriṇaḥ mano brahmaṇi saṁyojya niyatāhārakāṁkṣiṇaḥ

carrying staffs, wearing bark garments, beautifully adorned with matted locks; devoted to bathing, ritual conduct, and seated practice, holding to careful meditation,

Verse 110 (padma.1.15.110)

अतिष्ठन्दर्शनालापसंगध्यानविवर्जिताः। एवं व्रतधराः सर्वे त्रिकालं स्नानकारिणः।

atiṣṭhandarśanālāpasaṁgadhyānavivarjitāḥ evaṁ vratadharāḥ sarve trikālaṁ snānakāriṇaḥ

fixing their minds upon Brahma, desiring only regulated food, they remained free of idle sights, conversation, attachment, and distraction.

Verse 111 (padma.1.15.111)

भक्त्या परमया युक्ता विधिना परमेण च। कालेन महता ध्यानाद्देवज्ञानमनोगताः।

bhaktyā paramayā yuktā vidhinā parameṇa ca kālena mahatā dhyānāddevajñānamanogatāḥ

Thus all of them, bearing this vow, bathing three times a day, joined with supreme devotion and the highest ritual observance,

Verse 112 (padma.1.15.112)

ब्रह्मध्यानाग्निनिर्दग्धा यदा शुद्धैकमानसाः। अविर्बभूव भगवान्सर्वेषां दृष्टिगोचरः।

brahmadhyānāgninirdagdhā yadā śuddhaikamānasāḥ avirbabhūva bhagavānsarveṣāṁ dṛṣṭigocaraḥ

after a long time of meditation, the knowledge of the god entered their minds. When, consumed by the fire of meditation on Brahma, they became pure and single-minded,

Verse 113 (padma.1.15.113)

तेजसाप्यायितास्तस्य बभूवुर्भ्रांतचेतसः। ततोवलंब्य ते धैर्यमिष्टं देवं यथाविधि।

tejasāpyāyitāstasya babhūvurbhrāṁtacetasaḥ tatovalaṁbya te dhairyamiṣṭaṁ devaṁ yathāvidhi

then the Lord became manifest, visible to the sight of all. Nourished by his splendor, their minds grew bewildered; then, regaining composure, they, according to rite,

Verse 114 (padma.1.15.114)

षडंगवेदयोगेन हृष्टचित्तास्तु तत्पराः। शिरोगतैरंजलिभिः शिरोभिश्च महीं गताः।

ṣaḍaṁgavedayogena hṛṣṭacittāstu tatparāḥ śirogatairaṁjalibhiḥ śirobhiśca mahīṁ gatāḥ

joined with the six auxiliary limbs of the Veda, their hearts joyful, their joined hands raised to their heads, their heads touching the ground,

Verse 115 (padma.1.15.115)

तुष्टुवुः सृष्टिकर्त्तारं स्थितिकर्तारमीश्वरम्। देवा ऊचुः। ब्रह्मणे ब्रह्मदेहाय ब्रह्मण्यायाऽजिताय च।

tuṣṭuvuḥ sṛṣṭikarttāraṁ sthitikartāramīśvaram devā ūcuḥ brahmaṇe brahmadehāya brahmaṇyāyā'jitāya ca

praised the creator, the maintainer of existence, the Lord. The gods said: 'To Brahma, whose very body is Brahman, devoted to brahmins, unconquered,

Verse 116 (padma.1.15.116)

नमस्कुर्मः सुनियताः क्रतुवेदप्रदायिने। लोकानुकंपिने देव सृष्टिरूपाय वै नमः।

namaskurmaḥ suniyatāḥ kratuvedapradāyine lokānukaṁpine deva sṛṣṭirūpāya vai namaḥ

we, well-restrained, offer homage — to the giver of sacrifice and the Veda. O god, compassionate to the worlds, whose very form is creation, homage to you —

Verse 117 (padma.1.15.117)

भक्तानुकंपिनेत्यर्थं वेदजाप्यस्तुताय च। बहुरूपस्वरूपाय रूपाणां शतधारिणे।

bhaktānukaṁpinetyarthaṁ vedajāpyastutāya ca bahurūpasvarūpāya rūpāṇāṁ śatadhāriṇe

compassionate to devotees for their true benefit, praised through the muttered recitation of the Veda; of manifold form and true nature, bearer of a hundred forms,

Verse 118 (padma.1.15.118)

सावित्रीपतये देव गायत्रीपतये नमः। पद्मासनाय पद्माय पद्मवक्त्राय ते नमः।

sāvitrīpataye deva gāyatrīpataye namaḥ padmāsanāya padmāya padmavaktrāya te namaḥ

O god, lord of Savitri, lord of Gayatri, homage to you. Seated on the lotus, lotus itself, lotus-faced one — homage to you.

Verse 119 (padma.1.15.119)

वरदाय वरार्हाय कूर्माय च मृगाय च। जटामकुटयुक्ताय स्रुवस्रुचनिधारिणे।

varadāya varārhāya kūrmāya ca mṛgāya ca jaṭāmakuṭayuktāya sruvasrucanidhāriṇe

The boon-giver, worthy of granting boons; to the tortoise-form, and to the deer-form; joined with matted locks and a crown, bearer of the sruva and sruc ladles —

Verse 120 (padma.1.15.120)

मृगांकमृगधर्माय धर्मनेत्राय ते नमः। विश्वनाम्नेऽथ विश्वाय विश्वेशाय नमोनमः।

mṛgāṁkamṛgadharmāya dharmanetrāya te namaḥ viśvanāmne'tha viśvāya viśveśāya namonamaḥ

whose emblem is the deer, whose nature is that of the deer, guide of dharma — homage to you. To him whose name is the universe, who is the universe, lord of the universe — homage, homage.

Verse 121 (padma.1.15.121)

धर्मनेत्रत्राणमस्मादधिकं कर्तुमर्हसि। वाङ्मनःकायभावैस्त्वां प्रपन्नास्स्मः पितामह।

dharmanetratrāṇamasmādadhikaṁ kartumarhasi vāṅmanaḥkāyabhāvaistvāṁ prapannāssmaḥ pitāmaha

Grant us the protection of dharma, greater than this danger. With speech, mind, and body, we have taken refuge in you, O Grandsire.'

Verse 122 (padma.1.15.122)

एवं स्तुतस्तदा देवैर्ब्रह्मा ब्रह्मविदां वरः। प्रदास्यामि स्मृतो बाढममोघं दर्शनं हि वः।

evaṁ stutastadā devairbrahmā brahmavidāṁ varaḥ pradāsyāmi smṛto bāḍhamamoghaṁ darśanaṁ hi vaḥ

Thus praised by the gods, Brahma, foremost among knowers of Brahman, said: 'I shall grant it. Since I have been remembered by you, my unfailing vision has indeed been granted to you.

Verse 123 (padma.1.15.123)

ब्रुवंतु वांछितं पुत्राः प्रदास्यामि वरान्वरान्। एवमुक्ता भगवता देवा वचनमब्रुवन्।

bruvaṁtu vāṁchitaṁ putrāḥ pradāsyāmi varānvarān evamuktā bhagavatā devā vacanamabruvan

Speak, my sons, of what you desire — I shall grant you excellent boons.' Thus addressed by the Lord, the gods spoke these words —

Verse 124 (padma.1.15.124)

एष एवाद्य भगवन्सुपर्याप्तो महान्वरः। जनितो नः सुशब्दोयं कमलं क्षिपता त्वया।

eṣa evādya bhagavansuparyāpto mahānvaraḥ janito naḥ suśabdoyaṁ kamalaṁ kṣipatā tvayā

'O Lord, this alone today is a fully sufficient and great boon for us. Tell us the cause of this sound produced by your casting down of the lotus —

Verse 125 (padma.1.15.125)

किमर्थं कंपिता भूमिर्लोकाश्चाकुलिताः कृताः। नैतन्निरर्थकं देव उच्यतामत्र कारणम्।

kimarthaṁ kaṁpitā bhūmirlokāścākulitāḥ kṛtāḥ naitannirarthakaṁ deva ucyatāmatra kāraṇam

by which the earth trembled and the worlds were thrown into confusion — this cannot be without purpose, O god; tell us the reason.'

Verse 126 (padma.1.15.126)

ब्रह्मोवाच। युष्मद्धितार्थमेतद्वै पद्मं विनिहितं मया। देवतानां च रक्षार्थं श्रूयतामत्र कारणम्।

brahmovāca yuṣmaddhitārthametadvai padmaṁ vinihitaṁ mayā devatānāṁ ca rakṣārthaṁ śrūyatāmatra kāraṇam

Brahma said: 'For your own welfare indeed was this lotus cast down by me. Hear now the reason, for the protection of the gods.

Verse 127 (padma.1.15.127)

असुरो वज्रनाभोऽयं बालजीवापहारकः। अवस्थितस्त्ववष्टभ्य रसातलतलाश्रयम्।

asuro vajranābho'yaṁ bālajīvāpahārakaḥ avasthitastvavaṣṭabhya rasātalatalāśrayam

There is an asura named Vajranabha, a stealer of children's lives; taking hold of a place at the base of Rasatala, he abides there,

Verse 128 (padma.1.15.128)

युष्मदागमनं ज्ञात्वा तपस्थान्निहितायुधान्। हंतुकामो दुराचारः सेंद्रानपि दिवौकसः।

yuṣmadāgamanaṁ jñātvā tapasthānnihitāyudhān haṁtukāmo durācāraḥ seṁdrānapi divaukasaḥ

and, knowing of your coming, finding you all absorbed in austerity with your weapons laid aside, that evil one desired to slay the dwellers of heaven, Indra included.

Verse 129 (padma.1.15.129)

घातः कमलपातेन मया तस्य विनिर्मितः। स राज्यैश्वर्यदर्पिष्टस्तेनासौ निहतो मया।

ghātaḥ kamalapātena mayā tasya vinirmitaḥ sa rājyaiśvaryadarpiṣṭastenāsau nihato mayā

His destruction was accomplished by me through the falling of the lotus. Puffed up with pride from his royal power, he was thus slain by me.

Verse 130 (padma.1.15.130)

लोकेऽस्मिन्समये भक्ता ब्राह्मणा वेदपारगाः। मैव ते दुर्गतिं यांतु लभंतां सुगतिं पुनः।

loke'sminsamaye bhaktā brāhmaṇā vedapāragāḥ maiva te durgatiṁ yāṁtu labhaṁtāṁ sugatiṁ punaḥ

In this world, at this time, let devoted brahmins, masters of the Veda, never fall into an evil state — let them attain a good state once more.

Verse 131 (padma.1.15.131)

देवानां दानवानां च मनुष्योरगरक्षसाम्। भूतग्रामस्य सर्वस्य समोस्मि त्रिदिवौकसः।

devānāṁ dānavānāṁ ca manuṣyoragarakṣasām bhūtagrāmasya sarvasya samosmi tridivaukasaḥ

Toward gods, danavas, men, serpents, and rakshasas, and the entire multitude of beings, O dwellers of heaven, I am equal.

Verse 132 (padma.1.15.132)

युष्मद्धितार्थं पापोऽसौ मया मंत्रेण घातितः। प्राप्तः पुण्यकृतान्लोकान्कमलस्यास्य दर्शनात्।

yuṣmaddhitārthaṁ pāpo'sau mayā maṁtreṇa ghātitaḥ prāptaḥ puṇyakṛtānlokānkamalasyāsya darśanāt

For your welfare alone was that sinful one slain by me through a mantra. By the mere sight of this lotus, the worlds won by meritorious deeds are already attained.

Verse 133 (padma.1.15.133)

यन्मया पद्ममुक्तं तु तेनेदं पुष्करं भुवि। ख्यातं भविष्यते तीर्थं पावनं पुण्यदं महत्।

yanmayā padmamuktaṁ tu tenedaṁ puṣkaraṁ bhuvi khyātaṁ bhaviṣyate tīrthaṁ pāvanaṁ puṇyadaṁ mahat

Since this lotus was released by me, this place shall become renowned upon the earth as the tirtha called Pushkara, purifying and granting great merit.

Verse 134 (padma.1.15.134)

पृथिव्यां सर्वजंतूनां पुण्यदं परिपठ्यते। कृतो ह्यनुग्रहो देवा भक्तानां भक्तिमिच्छताम्।

pṛthivyāṁ sarvajaṁtūnāṁ puṇyadaṁ paripaṭhyate kṛto hyanugraho devā bhaktānāṁ bhaktimicchatām

It is declared to grant merit to all creatures upon the earth. O gods, this grace has been shown to devotees who desire devotion,

Verse 135 (padma.1.15.135)

वनेस्मिन्नित्यवासेन वृक्षैरभ्यर्थितेन च। महाकालो वनेऽत्रागादागतस्य ममानघाः।

vanesminnityavāsena vṛkṣairabhyarthitena ca mahākālo vane'trāgādāgatasya mamānaghāḥ

through my perpetual dwelling in this forest, and through the trees' entreaty. O sinless gods, when I came here, Mahakala too came to this forest;

Verse 136 (padma.1.15.136)

तपस्यतां च भवतां महज्ज्ञानं प्रदर्शितम्। कुरुध्वं हृदये देवाः स्वार्थं चैव परार्थकम्।

tapasyatāṁ ca bhavatāṁ mahajjñānaṁ pradarśitam kurudhvaṁ hṛdaye devāḥ svārthaṁ caiva parārthakam

and while you performed austerity, great knowledge was shown to you. O gods, hold this in your hearts, both for your own good and for the good of others.

Verse 137 (padma.1.15.137)

भवद्भिर्दर्शनीयं तु नानारूपधरैर्भुवि। द्विषन्वै ज्ञानिनं विप्रं पापेनैवार्दितो नरः।

bhavadbhirdarśanīyaṁ tu nānārūpadharairbhuvi dviṣanvai jñāninaṁ vipraṁ pāpenaivārdito naraḥ

You yourselves, bearing many forms, are to be beheld upon the earth. A man who bears hatred toward a knowledgeable brahmin remains tormented by sin alone,

Verse 138 (padma.1.15.138)

न विमुच्येत पापेन जन्मकोटिशतैरपि। वेदांगपारगं विप्रं न हन्यान्न च दूषयेत्।

na vimucyeta pāpena janmakoṭiśatairapi vedāṁgapāragaṁ vipraṁ na hanyānna ca dūṣayet

and shall not be freed from that sin even across hundreds of millions of births. One should never harm nor revile a brahmin who is master of the Vedangas,

Verse 139 (padma.1.15.139)

एकस्मिन्निहते यस्मात्कोटिर्भवति घातिता। एकं वेदांतगं विप्रं भोजयेच्छ्रद्धयान्वितः।

ekasminnihate yasmātkoṭirbhavati ghātitā ekaṁ vedāṁtagaṁ vipraṁ bhojayecchraddhayānvitaḥ

for when one such is slain, it is as if a crore have been struck down. One who, with faith, feeds a single brahmin who has mastered the Vedanta,

Verse 140 (padma.1.15.140)

तस्य भुक्ता भवेत्कोटिर्विप्राणां नात्र संशयः। यः पात्रपूरणीं भिक्षां यतीनां तु प्रयच्छति।

tasya bhuktā bhavetkoṭirviprāṇāṁ nātra saṁśayaḥ yaḥ pātrapūraṇīṁ bhikṣāṁ yatīnāṁ tu prayacchati

has, as it were, fed a crore of brahmins — of this there is no doubt. Whoever gives to ascetics alms sufficient to fill their begging bowl,

Verse 141 (padma.1.15.141)

विमुक्तः सर्वपापेभ्यो नाऽसौ दुर्गतिमाप्नुयात्। यथाहं सर्वदेवानां ज्येष्ठः श्रेष्ठः पितामहः।

vimuktaḥ sarvapāpebhyo nā'sau durgatimāpnuyāt yathāhaṁ sarvadevānāṁ jyeṣṭhaḥ śreṣṭhaḥ pitāmahaḥ

is freed from all sins and shall never attain an evil state. Just as I am the eldest and foremost Grandsire among all the gods,

Verse 142 (padma.1.15.142)

तथा ज्ञानी सदा पूज्यो निर्ममो निः परिग्रहः। संसारबंधमोक्षार्थं ब्रह्मगुप्तमिदं व्रतम्।

tathā jñānī sadā pūjyo nirmamo niḥ parigrahaḥ saṁsārabaṁdhamokṣārthaṁ brahmaguptamidaṁ vratam

so too is a man of true knowledge, free of possessiveness and worldly attachment, always worthy of worship. For release from the bondage of worldly existence, this vow, protected by Brahma,

Verse 143 (padma.1.15.143)

मया प्रणीतं विप्राणामपुनर्भवकारणम्। अग्निहोत्रमुपादाय यस्त्यजेदजितेंद्रियः।

mayā praṇītaṁ viprāṇāmapunarbhavakāraṇam agnihotramupādāya yastyajedajiteṁdriyaḥ

has been established by me as the cause of non-return for brahmins. Whoever, having taken up the Agnihotra, then abandons it, his senses unconquered,

Verse 144 (padma.1.15.144)

रौरवं स प्रयात्याशु प्रणीतो यमकिंकरैः। लोकयात्रावितंडश्च क्षुद्रं कर्म करोति यः।

rauravaṁ sa prayātyāśu praṇīto yamakiṁkaraiḥ lokayātrāvitaṁḍaśca kṣudraṁ karma karoti yaḥ

swiftly goes to the hell called Raurava, led there by the servants of Yama. And whoever, given merely to worldly disputation, performs base deeds,

Verse 145 (padma.1.15.145)

स रागचित्तः शृंगारी नारीजन धनप्रियः। एकभोजी सुमिष्टाशी कृषिवाणिज्यसेवकः।

sa rāgacittaḥ śṛṁgārī nārījana dhanapriyaḥ ekabhojī sumiṣṭāśī kṛṣivāṇijyasevakaḥ

whose mind is fixed on passion, given to romance, fond of women and wealth, eating alone, indulging in sweets, engaged in farming, trade, or service,

Verse 146 (padma.1.15.146)

अवेदो वेदनिंदी च परभार्यां च सेवते। इत्यादिदोषदुष्टो यस्तस्य संभाषणादपि।

avedo vedaniṁdī ca parabhāryāṁ ca sevate ityādidoṣaduṣṭo yastasya saṁbhāṣaṇādapi

without the Veda or a reviler of it, and who consorts with another's wife — such a person, corrupted by these and other faults, even through mere conversation,

Verse 147 (padma.1.15.147)

नरो नरकगामी स्याद्यश्च सद्व्रतदूषकः। असंतुष्टं भिन्नचित्तं दुर्मतिं पापकारिणम्।

naro narakagāmī syādyaśca sadvratadūṣakaḥ asaṁtuṣṭaṁ bhinnacittaṁ durmatiṁ pāpakāriṇam

causes a man to become destined for hell — and such a person also corrupts true vows. One should never touch, through bodily contact, the discontented, the divided-minded, the ill-intentioned, the sinful —

Verse 148 (padma.1.15.148)

न स्पृशेदंगसंगेन स्पृष्ट्वा स्नानेन शुद्ध्यति। एवमुक्त्वा स भगवान्ब्रह्मा तैरमरैः सह।

na spṛśedaṁgasaṁgena spṛṣṭvā snānena śuddhyati evamuktvā sa bhagavānbrahmā tairamaraiḥ saha

and if touched, one is purified only by bathing.' Having said this, that Lord Brahma, together with those immortals,

Verse 149 (padma.1.15.149)

क्षेत्रं निवेशयामास यथावत्कथयामि ते। उत्तरे चंद्रनद्यास्तु प्राची यावत्सरस्वती।

kṣetraṁ niveśayāmāsa yathāvatkathayāmi te uttare caṁdranadyāstu prācī yāvatsarasvatī

established that sacred field — I shall relate to you exactly how. To the north, as far as the Chandra river; to the east, as far as the Sarasvati;

Verse 150 (padma.1.15.150)

पूर्वं तु नंदनात्कृत्स्नं यावत्कल्पं सपुष्करम्। वेदी ह्येषा कृता यज्ञे ब्रह्मणा लोककारिणा।

pūrvaṁ tu naṁdanātkṛtsnaṁ yāvatkalpaṁ sapuṣkaram vedī hyeṣā kṛtā yajñe brahmaṇā lokakāriṇā

to the east, from Nandana entirely as far as Kalpa, together with Pushkara — this indeed is the altar established by Brahma, creator of the worlds, for the sacrifice.

Verse 151 (padma.1.15.151)

ज्येष्ठं तु प्रथमं ज्ञेयं तीर्थं त्रैलोक्यपावनम्। ख्यातं तद्ब्रह्मदैवत्यं मध्यमं वैष्णवं तथा।

jyeṣṭhaṁ tu prathamaṁ jñeyaṁ tīrthaṁ trailokyapāvanam khyātaṁ tadbrahmadaivatyaṁ madhyamaṁ vaiṣṇavaṁ tathā

The first and most excellent tirtha is to be known as the purifier of the triple world; it is held sacred to Brahma. The middle tirtha, likewise, is sacred to Vishnu,

Verse 152 (padma.1.15.152)

कनिष्ठं रुद्रदैवत्यं ब्रह्मपूर्वमकारयत्। आद्यमेतत्परं क्षेत्रं गुह्यं वेदेषु पठ्यते।

kaniṣṭhaṁ rudradaivatyaṁ brahmapūrvamakārayat ādyametatparaṁ kṣetraṁ guhyaṁ vedeṣu paṭhyate

and the youngest tirtha is sacred to Rudra; Brahma had it made with himself placed foremost. This first, supreme sacred field is described as a secret within the Vedas.

Verse 153 (padma.1.15.153)

अरण्यं पुष्कराख्यं तु ब्रह्मा सन्निहितः प्रभुः। अनुग्रहो भूमिभागे कृतो वै ब्रह्मणा स्वयम्।

araṇyaṁ puṣkarākhyaṁ tu brahmā sannihitaḥ prabhuḥ anugraho bhūmibhāge kṛto vai brahmaṇā svayam

The forest named Pushkara, where the Lord Brahma abides present, has been graced by Brahma himself, upon that portion of the earth,

Verse 154 (padma.1.15.154)

अनुग्रहार्थं विप्राणां सर्वेषां भूमिचारिणाम्। सुवर्णवज्रपर्यंता वेदिकांका मही कृता।

anugrahārthaṁ viprāṇāṁ sarveṣāṁ bhūmicāriṇām suvarṇavajraparyaṁtā vedikāṁkā mahī kṛtā

for the blessing of all brahmins who walk upon the earth. The earth, marked out as an altar, was made to extend to the borders of gold and diamond,

Verse 155 (padma.1.15.155)

विचित्रकुट्टिमारत्नैः कारिता सर्वशोभना। रमते तत्र भगवान्ब्रह्मा लोकपितामहः।

vicitrakuṭṭimāratnaiḥ kāritā sarvaśobhanā ramate tatra bhagavānbrahmā lokapitāmahaḥ

adorned with wondrous inlaid gem pavements, entirely resplendent. There the Lord Brahma, Grandsire of the worlds, delights,

Verse 156 (padma.1.15.156)

विष्णुरुद्रौ तथा देवौ वसवोप्यश्विनावपि ?। मरुतश्च महेंद्रेण रमंते च दिवौकसः।

viṣṇurudrau tathā devau vasavopyaśvināvapi ? marutaśca maheṁdreṇa ramaṁte ca divaukasaḥ

and likewise the two gods Vishnu and Rudra, the Vasus, and the Ashvins too; the Maruts, together with Mahendra, and all the dwellers of heaven, delight there as well.

Verse 157 (padma.1.15.157)

एतत्ते तथ्यमाख्यातं लोकानुग्रहकारणम्। संहितानुक्रमेणात्र मंत्रैश्च विधिपूर्वकम्।

etatte tathyamākhyātaṁ lokānugrahakāraṇam saṁhitānukrameṇātra maṁtraiśca vidhipūrvakam

This has been truthfully related to you, the cause of grace for the worlds. Those brahmins who, in the order of the Vedic Samhitas, with mantras and according to prescribed rite,

Verse 158 (padma.1.15.158)

वेदान्पठंति ये विप्रा गुरुशुश्रूषणे रताः। वसंति ब्रह्मसामीप्ये सर्वे तेनानुभाविताः।

vedānpaṭhaṁti ye viprā guruśuśrūṣaṇe ratāḥ vasaṁti brahmasāmīpye sarve tenānubhāvitāḥ

recite the Vedas, devoted to service of their guru — all of them, blessed by this grace, dwell in the very proximity of Brahma.'

Verse 159 (padma.1.15.159)

भीष्म उवाच। भगवन्केन विधिना अरण्ये पुष्करे नरैः। ब्रह्मलोकमभीप्सद्भिर्वस्तव्यं क्षेत्रवासिभिः।

bhīṣma uvāca bhagavankena vidhinā araṇye puṣkare naraiḥ brahmalokamabhīpsadbhirvastavyaṁ kṣetravāsibhiḥ

Bhishma said: O Lord, by what rule should men, desiring the world of Brahma, who dwell as residents of the sacred field in the forest of Pushkara,

Verse 160 (padma.1.15.160)

किं मनुष्यैरुतस्त्रीभिरुत वर्णाश्रमान्वितैः। वसद्भिः किमनुष्ठेयमेतत्सर्वं ब्रवीहि मे।

kiṁ manuṣyairutastrībhiruta varṇāśramānvitaiḥ vasadbhiḥ kimanuṣṭheyametatsarvaṁ bravīhi me

or women, or those belonging to the varnas and ashramas, conduct themselves while dwelling there — tell me all of this.

Verse 161 (padma.1.15.161)

पुलस्त्य उवाच। नरैः स्त्रीभिश्च वस्तव्यं वर्णाश्रमनिवासिभिः। स्वधर्माचारनिरतैर्दंभमोहविवर्जितैः।

pulastya uvāca naraiḥ strībhiśca vastavyaṁ varṇāśramanivāsibhiḥ svadharmācāraniratairdaṁbhamohavivarjitaiḥ

Pulastya said: Men and women, dwelling according to their varna and ashrama, devoted to the conduct of their own dharma, free of hypocrisy and delusion,

Verse 162 (padma.1.15.162)

कर्मणा मनसा वाचा ब्रह्मभक्तैर्जितेंद्रियैः। अनसूयुभिरक्षुद्रैः सर्वभूतहिते रतैः।

karmaṇā manasā vācā brahmabhaktairjiteṁdriyaiḥ anasūyubhirakṣudraiḥ sarvabhūtahite rataiḥ

devoted to Brahma in deed, mind, and speech, with senses controlled, free of envy, generous in spirit, and devoted to the welfare of all beings — thus should they dwell there.

Verse 163 (padma.1.15.163)

भीष्म उवाच। किं कुर्वाणो नरः कर्म ब्रह्मभक्तस्त्विहोच्यते। कीदृशा ब्रह्मभक्ताश्च स्मृता नॄणां वदस्व मे।

bhīṣma uvāca kiṁ kurvāṇo naraḥ karma brahmabhaktastvihocyate kīdṛśā brahmabhaktāśca smṛtā nṝṇāṁ vadasva me

Bhishma said: Performing what deeds is a man here called a devotee of Brahma? What kind of men are regarded as devotees of Brahma — tell me this.

Verse 164 (padma.1.15.164)

पुलस्त्य उवाच। त्रिविधा भक्तिरुद्दिष्टा मनोवाक्कायसंभवा। लौकिकी वैदिकी चापि भवेदाध्यात्मिकी तथा।

pulastya uvāca trividhā bhaktiruddiṣṭā manovākkāyasaṁbhavā laukikī vaidikī cāpi bhavedādhyātmikī tathā

Pulastya said: A threefold devotion, arising from mind, speech, and body, is declared: worldly (laukiki), Vedic (vaidiki), and also spiritual (adhyatmiki).

Verse 165 (padma.1.15.165)

ध्यानधारणया बुद्ध्या वेदार्थस्मरणे हि यत्। ब्रह्मप्रीतिकरी चैषा मानसी भक्तिरुच्यते।

dhyānadhāraṇayā buddhyā vedārthasmaraṇe hi yat brahmaprītikarī caiṣā mānasī bhaktirucyate

That which consists in meditation, concentration, and the recollection, through understanding, of the meaning of the Veda — this, which delights Brahma, is called mental devotion.

Verse 166 (padma.1.15.166)

मंत्रवेदनमस्कारैरग्निश्राद्धादिचिंतनैः। जाप्यैश्चावश्यकैश्चैव वाचिकी भक्तिरिष्यते।

maṁtravedanamaskārairagniśrāddhādiciṁtanaiḥ jāpyaiścāvaśyakaiścaiva vācikī bhaktiriṣyate

Through mantras, obeisance to the Vedas, contemplation of fire-rites and shraddha, through recitation, and through daily obligatory rites — this is held to be verbal devotion.

Verse 167 (padma.1.15.167)

व्रतोपवासनियतैश्चितेंद्रियनिरोधिभिः। भूषणैर्हेमरत्नाढ्यैस्तथा चांद्रायणादिभिः।

vratopavāsaniyataiściteṁdriyanirodhibhiḥ bhūṣaṇairhemaratnāḍhyaistathā cāṁdrāyaṇādibhiḥ

Through vows, regulated fasting, restraint of the gathered senses; through gold and jewel-adorned ornaments, and through the Chandrayana and similar observances,

Verse 168 (padma.1.15.168)

ब्रह्मकृच्छ्रोपवासैश्च तथाचान्यैः शुभव्रतैः। कायिकीभक्तिराख्याता त्रिविधा तु द्विजन्मनाम्।

brahmakṛcchropavāsaiśca tathācānyaiḥ śubhavrataiḥ kāyikībhaktirākhyātā trividhā tu dvijanmanām

through the Brahmakrichchhra fast, and through other auspicious vows — this threefold bodily devotion of the twice-born has thus been declared.

Verse 169 (padma.1.15.169)

गोघृतक्षीरदधिभिः रत्नदीपकुशोदकैः। गंधैर्माल्यैश्च विविधैर्धातुभिश्चोपपादितैः।

goghṛtakṣīradadhibhiḥ ratnadīpakuśodakaiḥ gaṁdhairmālyaiśca vividhairdhātubhiścopapāditaiḥ

With cow's ghee, milk, and curds; with jewels, lamps, kusha grass, and water; with fragrances and various garlands, and offerings prepared with mineral pigments,

Verse 170 (padma.1.15.170)

घृतगुग्गुलुधूपैश्च कृष्णागरुसुगंधिभिः। भूषणैर्हेमरत्नाढ्यैश्चित्राभिः स्रग्भिरेव च।

ghṛtagugguludhūpaiśca kṛṣṇāgarusugaṁdhibhiḥ bhūṣaṇairhemaratnāḍhyaiścitrābhiḥ sragbhireva ca

with ghee, guggulu incense, and fragrant black aloe wood; with gold and jewel-adorned ornaments, and with varied garlands,

Verse 171 (padma.1.15.171)

नृत्यवादित्रगीतैश्च सर्वरत्नोपहारकैः। भक्ष्यभोज्यान्नपानैश्च या पूजा क्रियते नरैः।

nṛtyavāditragītaiśca sarvaratnopahārakaiḥ bhakṣyabhojyānnapānaiśca yā pūjā kriyate naraiḥ

with dance, instrumental music, and song, and with offerings of every gem; with foods to be chewed and eaten, and with food and drink — the worship performed by men in this manner,

Verse 172 (padma.1.15.172)

पितामहं समुद्दिश्य भक्तिस्सा लौकिकी मता। वेदमंत्रहविर्योगैर्भक्तिर्या वैदिकी मता।

pitāmahaṁ samuddiśya bhaktissā laukikī matā vedamaṁtrahaviryogairbhaktiryā vaidikī matā

when directed toward the Grandsire, is held to be worldly devotion. That devotion which consists in Vedic mantras joined with oblations is held to be Vedic devotion —

Verse 173 (padma.1.15.173)

दर्शे वा पौर्णमास्यां वा कर्तव्यमग्निहोत्रकम्। प्रशस्तं दक्षिणादानं पुरोडाशं चरुक्रिया।

darśe vā paurṇamāsyāṁ vā kartavyamagnihotrakam praśastaṁ dakṣiṇādānaṁ puroḍāśaṁ carukriyā

the Agnihotra to be performed at the new moon or full moon, the excellent giving of sacrificial fees, the purodasha offering, the rite of the sacrificial porridge,

Verse 174 (padma.1.15.174)

इष्टिर्धृतिः सोमपानां यज्ञीयं कर्म सर्वशः। ऋग्यजुःसामजाप्यानि संहिताध्ययनानि च।

iṣṭirdhṛtiḥ somapānāṁ yajñīyaṁ karma sarvaśaḥ ṛgyajuḥsāmajāpyāni saṁhitādhyayanāni ca

the ishti rites, the rites of steadfastness, the drinking of soma — every sacrificial deed; the muttered recitation of Rig, Yajus, and Sama, and the study of the Vedic Samhitas,

Verse 175 (padma.1.15.175)

क्रियंते विधिमुद्दिश्य सा भक्तिर्वैदिकीष्यते। अग्नि भूम्यनिलाकाशांबुनिशाकरभास्करम्।

kriyaṁte vidhimuddiśya sā bhaktirvaidikīṣyate agni bhūmyanilākāśāṁbuniśākarabhāskaram

when performed according to prescribed rule, are held to be Vedic devotion. That deed which is performed with reference to fire, earth, wind, sky, water, the moon, and the sun,

Verse 176 (padma.1.15.176)

समुद्दिश्य कृतं कर्म तत्सर्वं ब्रह्मदैवतम्। आध्यात्मिकी तु द्विविधा ब्रह्मभक्तिः स्थिता नृप।

samuddiśya kṛtaṁ karma tatsarvaṁ brahmadaivatam ādhyātmikī tu dvividhā brahmabhaktiḥ sthitā nṛpa

all of that is ultimately dedicated to Brahma as its deity. O king, spiritual devotion to Brahma is established as twofold —

Verse 177 (padma.1.15.177)

संख्याख्या योगजा चान्या विभागं तत्र मे शृणु। चतुर्विंशतितत्वानि प्रधानादीनि संख्यया।

saṁkhyākhyā yogajā cānyā vibhāgaṁ tatra me śṛṇu caturviṁśatitatvāni pradhānādīni saṁkhyayā

one called Sankhya, and the other born of Yoga; hear from me their division. The twenty-four principles, beginning with Prakriti, according to the Sankhya reckoning,

Verse 178 (padma.1.15.178)

अचेतनानि भोग्यानि पुरुषः पंचविंशकः। चेतनः पुरुषो भोक्ता न कर्ता तस्य कर्मणः।

acetanāni bhogyāni puruṣaḥ paṁcaviṁśakaḥ cetanaḥ puruṣo bhoktā na kartā tasya karmaṇaḥ

are unconscious and are objects of experience; Purusha is the twenty-fifth. The conscious Purusha is the experiencer, not the doer of its actions.

Verse 179 (padma.1.15.179)

आत्मा नित्योऽव्ययश्चैव अधिष्ठाता प्रयोजकः। अव्यक्तः पुरुषो नित्यः कारणं च पितामहः।

ātmā nityo'vyayaścaiva adhiṣṭhātā prayojakaḥ avyaktaḥ puruṣo nityaḥ kāraṇaṁ ca pitāmahaḥ

The Self is eternal and imperishable, the presiding overseer, the impeller. Purusha is unmanifest and eternal; and the Grandsire (Prakriti) is its cause —

Verse 180 (padma.1.15.180)

तत्वसर्गो भावसर्गो भूतसर्गश्च तत्त्वतः। संख्यया परिसंख्याय प्रधानं च गुणात्मकम्।

tatvasargo bhāvasargo bhūtasargaśca tattvataḥ saṁkhyayā parisaṁkhyāya pradhānaṁ ca guṇātmakam

having enumerated, by their reckoning, the creation of the principles, the creation of mental states, and the creation of elements in their true nature, and Prakriti, whose nature consists of the three gunas —

Verse 181 (padma.1.15.181)

साधर्म्यमानमैश्वर्यं प्रधानं च विधर्मि च। कारणत्वं च ब्रह्मत्वं काम्यत्वमिदमुच्यते।

sādharmyamānamaiśvaryaṁ pradhānaṁ ca vidharmi ca kāraṇatvaṁ ca brahmatvaṁ kāmyatvamidamucyate

similarity, measure, sovereignty, Prakriti, and that which is dissimilar to it — causality and the state of Brahman are called its 'desirable' aspect.

Verse 182 (padma.1.15.182)

प्रयोज्यत्वं प्रधानस्य वैधर्म्यमिदमुच्यते। सर्वत्रकर्तृस्यद्ब्रह्मपुरुषस्याप्यकर्तृता।

prayojyatvaṁ pradhānasya vaidharmyamidamucyate sarvatrakartṛsyadbrahmapuruṣasyāpyakartṛtā

The state of being impelled, belonging to Prakriti, is called its dissimilarity from Purusha. Universal agency, and Purusha's non-agency —

Verse 183 (padma.1.15.183)

चेतनत्वं प्रधाने च साधर्म्यमिदमुच्यते। तत्वांतरं च तत्वानां कर्मकारणमेव च।

cetanatvaṁ pradhāne ca sādharmyamidamucyate tatvāṁtaraṁ ca tatvānāṁ karmakāraṇameva ca

consciousness present in Prakriti — this is called their similarity. The mutual distinction among the principles, and the cause of their action too,

Verse 184 (padma.1.15.184)

प्रयोजनं च नैयोज्यमैश्वर्यं तत्वसंख्यया। संख्यास्तीत्युच्यते प्राज्ञैर्विनिश्चित्यार्थचिंतकैः।

prayojanaṁ ca naiyojyamaiśvaryaṁ tatvasaṁkhyayā saṁkhyāstītyucyate prājñairviniścityārthaciṁtakaiḥ

purpose, the state of being impelled, and sovereignty — by this reckoning of the principles, the wise, after ascertaining and reflecting upon its meaning, call it 'Sankhya.'

Verse 185 (padma.1.15.185)

इति तत्वस्य संभारं तत्वसंख्या च तत्वतः। ब्रह्मतत्वाधिकं चापि श्रुत्वा तत्वं विदुर्बुधाः।

iti tatvasya saṁbhāraṁ tatvasaṁkhyā ca tatvataḥ brahmatatvādhikaṁ cāpi śrutvā tatvaṁ vidurbudhāḥ

Thus, having heard of the totality of the principles, their true reckoning, and also that which is higher than the principle of Brahman, the wise come to know the ultimate truth.

Verse 186 (padma.1.15.186)

सांख्यकृद्भक्तिरेषा च सद्भिराध्यात्मिकी कृता। योगजामपि भक्तानां शृणु भक्तिं पितामहे।

sāṁkhyakṛdbhaktireṣā ca sadbhirādhyātmikī kṛtā yogajāmapi bhaktānāṁ śṛṇu bhaktiṁ pitāmahe

This devotion accomplished through Sankhya is held by the virtuous to be spiritual devotion. Now hear also, of devotees, the devotion born of Yoga toward the Grandsire.

Verse 187 (padma.1.15.187)

प्राणायामपरो नित्यं ध्यानवान्नियतेंद्रियः। भैक्ष्यभक्षी व्रती वापि सर्वप्रत्याहृतेंद्रियः।

prāṇāyāmaparo nityaṁ dhyānavānniyateṁdriyaḥ bhaikṣyabhakṣī vratī vāpi sarvapratyāhṛteṁdriyaḥ

Ever devoted to pranayama, given to meditation, with senses restrained; living on alms or observing a vow, with all senses fully withdrawn,

Verse 188 (padma.1.15.188)

धारणं हृदये कुर्याद्ध्यायमानः प्रजेश्वरम्। हृत्पद्मकर्णिकासीनं रक्तवक्त्रं सुलोचनम्।

dhāraṇaṁ hṛdaye kuryāddhyāyamānaḥ prajeśvaram hṛtpadmakarṇikāsīnaṁ raktavaktraṁ sulocanam

one should hold concentration in the heart, meditating upon the Lord of creatures — seated upon the pericarp of the heart-lotus, red-faced, with beautiful eyes,

Verse 189 (padma.1.15.189)

परितो द्योतितमुखं ब्रह्मसूत्रकटीतटम्। चतुर्वक्त्रं चतुर्बाहुं वरदाभयहस्तकम्।

parito dyotitamukhaṁ brahmasūtrakaṭītaṭam caturvaktraṁ caturbāhuṁ varadābhayahastakam

his face radiant on every side, the sacred thread across his hip, four-faced, four-armed, his hands in the gestures of boon-giving and reassurance.

Verse 190 (padma.1.15.190)

योगजा मानसी सिद्धिर्ब्रह्मभक्तिः परा स्मृता। य एवं भक्तिमान्देवे ब्रह्मभक्तः स उच्यते।

yogajā mānasī siddhirbrahmabhaktiḥ parā smṛtā ya evaṁ bhaktimāndeve brahmabhaktaḥ sa ucyate

This mental accomplishment, born of yoga, is regarded as the supreme devotion to Brahma. Whoever possesses such devotion toward the god is called a devotee of Brahma.

Verse 191 (padma.1.15.191)

वृत्तिं च शृणु राजेंद्र या स्मृता क्षेत्रवासिनाम्। स्वयं देवेन विप्राणां विष्ण्वादीनां समागमे।

vṛttiṁ ca śṛṇu rājeṁdra yā smṛtā kṣetravāsinām svayaṁ devena viprāṇāṁ viṣṇvādīnāṁ samāgame

O best of kings, hear now the conduct remembered for the dwellers of the sacred field, declared by the god himself, in the gathering of Vishnu and the other gods, and of the brahmins,

Verse 192 (padma.1.15.192)

कथिता विस्तरात्पूर्वं सर्वेषां तत्र सन्निधौ। निर्ममा निरहंकारा निःसंगा निष्परिग्रहाः।

kathitā vistarātpūrvaṁ sarveṣāṁ tatra sannidhau nirmamā nirahaṁkārā niḥsaṁgā niṣparigrahāḥ

told there in detail before, in the presence of all — free of possessiveness, free of egotism, unattached, without worldly acquisitions,

Verse 193 (padma.1.15.193)

बंधुवर्गे च निःस्नेहास्समलोष्टाश्मकांचनाः। भूतानां कर्मभिर्नित्यैर्विविधैरभयप्रदाः।

baṁdhuvarge ca niḥsnehāssamaloṣṭāśmakāṁcanāḥ bhūtānāṁ karmabhirnityairvividhairabhayapradāḥ

free of attachment even toward their own kin, regarding clod, stone, and gold as equal; ever giving fearlessness to all beings through their perpetual, varied deeds,

Verse 194 (padma.1.15.194)

प्राणायामपरा नित्यं परध्यानपरायणाः। याजिनः शुचयो नित्यं यतिधर्मपरायणाः।

prāṇāyāmaparā nityaṁ paradhyānaparāyaṇāḥ yājinaḥ śucayo nityaṁ yatidharmaparāyaṇāḥ

ever devoted to pranayama, intent on the highest meditation; performers of sacrifice, ever pure, devoted to the dharma of ascetics,

Verse 195 (padma.1.15.195)

सांख्ययोगविधिज्ञाश्च धर्मज्ञाश्छिन्नसंशयाः। यजंते विधिनानेन ये विप्राः क्षेत्रवासिनः।

sāṁkhyayogavidhijñāśca dharmajñāśchinnasaṁśayāḥ yajaṁte vidhinānena ye viprāḥ kṣetravāsinaḥ

knowers of the rules of Sankhya and Yoga, knowers of dharma, free of doubt — those brahmins who dwell in the sacred field and worship according to this rule,

Verse 196 (padma.1.15.196)

अरण्ये पौष्करे तेषां मृतानां सत्फलं शृणु। व्रजंति ते सुदुष्प्रापं ब्रह्मसायुज्यमक्षयम्।

araṇye pauṣkare teṣāṁ mṛtānāṁ satphalaṁ śṛṇu vrajaṁti te suduṣprāpaṁ brahmasāyujyamakṣayam

in the forest of Pushkara — hear now the true fruit of these when they die: they attain the imperishable union with Brahma, most difficult to obtain,

Verse 197 (padma.1.15.197)

यत्प्राप्य न पुनर्जन्म लभन्ते मृत्युदायकम्। पुनरावर्तनं हित्वा ब्राह्मीविद्यां समास्थिताः।

yatprāpya na punarjanma labhante mṛtyudāyakam punarāvartanaṁ hitvā brāhmīvidyāṁ samāsthitāḥ

having attained which, they never again undergo a birth that brings death; abandoning all return, they become firmly established in the knowledge of Brahma.

Verse 198 (padma.1.15.198)

पुनरावृत्तिरन्येषां प्रपंचाश्रमवासिनाम्। गार्हस्थ्यविधिमाश्रित्य षट्कर्मनिरतः सदा।

punarāvṛttiranyeṣāṁ prapaṁcāśramavāsinām gārhasthyavidhimāśritya ṣaṭkarmanirataḥ sadā

But for others who dwell in the various stages of worldly life, return to rebirth still remains. One who, resorting to the rule of the householder's life, ever devoted to the six prescribed duties,

Verse 199 (padma.1.15.199)

जुहोति विधिना सम्यङ्मंत्रैर्यज्ञे निमंत्रितः। अधिकं फलमाप्नोति सर्वदुःखविवर्जितः।

juhoti vidhinā samyaṅmaṁtrairyajñe nimaṁtritaḥ adhikaṁ phalamāpnoti sarvaduḥkhavivarjitaḥ

correctly makes oblation according to rule, with mantras, invited into the sacrifice — he obtains abundant fruit and is freed from all sorrow.

Verse 200 (padma.1.15.200)

सर्वलोकेषु चाप्यस्य गतिर्न प्रतिहन्यते। दिव्येनैश्वर्ययोगेन स्वारूढः सपरिग्रहः।

sarvalokeṣu cāpyasya gatirna pratihanyate divyenaiśvaryayogena svārūḍhaḥ saparigrahaḥ

And his path is unobstructed throughout all the worlds. Joined with divine sovereignty, mounted upon it together with his possessions,

Verse 201 (padma.1.15.201)

बालसूर्यप्रकाशेन विमानेन सुवर्चसा। वृतः स्त्रीणां सहस्रैस्तु स्वंच्छदगमनालयः।

bālasūryaprakāśena vimānena suvarcasā vṛtaḥ strīṇāṁ sahasraistu svaṁcchadagamanālayaḥ

in a splendid celestial chariot bright as the newly-risen sun, surrounded by thousands of women, going and dwelling wherever he wishes,

Verse 202 (padma.1.15.202)

विचरत्यनिवार्येण सर्वलोकान्यदृच्छया। स्पृहणीयतमः पुंसां सर्वधर्मोत्तमो धनी।

vicaratyanivāryeṇa sarvalokānyadṛcchayā spṛhaṇīyatamaḥ puṁsāṁ sarvadharmottamo dhanī

he wanders unhindered through all the worlds at will — most enviable among men, foremost in every dharma, wealthy.

Verse 203 (padma.1.15.203)

स्वर्गच्युतः प्रजायेत कुले महति रूपवान्। धर्मज्ञो धर्मभक्तश्च सर्वविद्यार्थपारगः।

svargacyutaḥ prajāyeta kule mahati rūpavān dharmajño dharmabhaktaśca sarvavidyārthapāragaḥ

Fallen at last from heaven, he is born into a great family, handsome, a knower of dharma, devoted to dharma, master of the meaning of every branch of knowledge.

Verse 204 (padma.1.15.204)

तथैव ब्रह्मचर्येण गुरुशुश्रूषणेन च। वेदाध्ययनसंयुक्तो भैक्ष्यवृतिर्जितेन्द्रियः।

tathaiva brahmacaryeṇa guruśuśrūṣaṇena ca vedādhyayanasaṁyukto bhaikṣyavṛtirjitendriyaḥ

Likewise, one who, through celibate discipline and service to the guru, joined with Vedic study, living by begging, senses conquered,

Verse 205 (padma.1.15.205)

नित्यं सत्यव्रते युक्तः स्वधर्मेष्वप्रमादवान्। सर्वकामसमृद्धेन सर्वकामावलंबिना।

nityaṁ satyavrate yuktaḥ svadharmeṣvapramādavān sarvakāmasamṛddhena sarvakāmāvalaṁbinā

ever devoted to the vow of truth, vigilant in his own duties — he too, borne by a celestial chariot furnished with every desired object, resting upon every desire,

Verse 206 (padma.1.15.206)

सूर्येणेव द्वितीयेन विमानेनानिवारितः। गुह्यकानामब्रह्माख्य गणाः परमसंमताः।

sūryeṇeva dvitīyena vimānenānivāritaḥ guhyakānāmabrahmākhya gaṇāḥ paramasaṁmatāḥ

goes forth like a second sun, unhindered. Among the Guhyakas there are hosts of the highest honor, called the 'Abrahma' hosts,

Verse 207 (padma.1.15.207)

अप्रमेयबलैश्वर्या देवदानवपूजिताः। तेषां स समता याति तुल्यैश्वर्यसमन्वितः।

aprameyabalaiśvaryā devadānavapūjitāḥ teṣāṁ sa samatā yāti tulyaiśvaryasamanvitaḥ

of immeasurable strength and sovereignty, worshipped by gods and danavas — he attains equality with them, endowed with equal sovereignty.

Verse 208 (padma.1.15.208)

देवदानवमर्त्येषु भवत्यनियतायुधः। वर्षकोटिसहस्राणि वर्षकोटिशतानि च।

devadānavamartyeṣu bhavatyaniyatāyudhaḥ varṣakoṭisahasrāṇi varṣakoṭiśatāni ca

Among gods, danavas, and mortals he becomes one whose weapons never fail. For thousands of crores of years, and hundreds of crores of years,

Verse 209 (padma.1.15.209)

एवमैश्वर्यसंयुक्तो विष्णुलोके महीयते। उषित्वाऽसौ विभूत्यैवं यदा प्रच्यवते पुनः।

evamaiśvaryasaṁyukto viṣṇuloke mahīyate uṣitvā'sau vibhūtyaivaṁ yadā pracyavate punaḥ

thus joined with sovereignty, he is honored in the world of Vishnu. Having dwelt there in such splendor, when he falls from that state once more,

Verse 210 (padma.1.15.210)

विष्णुलोकात्स्वकृत्येन स्वर्गस्थानेषु जायते।

viṣṇulokātsvakṛtyena svargasthāneṣu jāyate

by his own past deeds, having fallen from the world of Vishnu, he is born into the various heavenly stations.

Verse 211 (padma.1.15.211)

पुष्करारण्यमासाद्य ब्रह्मचर्याश्रमे स्थितः। अभ्यासेन तु वेदानां वसति म्रियतेपि वा।

puṣkarāraṇyamāsādya brahmacaryāśrame sthitaḥ abhyāsena tu vedānāṁ vasati mriyatepi vā

One who, reaching the forest of Pushkara, established in the celibate student's stage, dwells there through the practice of Vedic study, or even dies there,

Verse 212 (padma.1.15.212)

मृतोऽसौ याति दिव्येन विमानेन स्वतेजसा। पूर्णचंद्रप्रकाशेन शशिवत्प्रियदर्शनः।

mṛto'sau yāti divyena vimānena svatejasā pūrṇacaṁdraprakāśena śaśivatpriyadarśanaḥ

he, upon death, goes forth by his own splendor in a divine celestial chariot, bright as the full moon, pleasing to behold like the moon itself,

Verse 213 (padma.1.15.213)

रुद्रलोकं समासाद्य गुह्यकैः सह मोदते। ऐश्वर्यं महदाप्नोति सर्वस्य जगतः प्रभुः।

rudralokaṁ samāsādya guhyakaiḥ saha modate aiśvaryaṁ mahadāpnoti sarvasya jagataḥ prabhuḥ

and, reaching the world of Rudra, rejoices there together with the Guhyakas. He attains there great sovereignty, as if lord of the entire universe.

Verse 214 (padma.1.15.214)

भुक्त्वा युगसहस्राणि रुद्रलोके महीयते। प्रच्युतस्तु पुनस्तस्माद्रुद्रलोकात्क्रमेण तु।

bhuktvā yugasahasrāṇi rudraloke mahīyate pracyutastu punastasmādrudralokātkrameṇa tu

Having enjoyed this for a thousand ages, he is honored in the world of Rudra. Then, falling away in due course from that world of Rudra,

Verse 215 (padma.1.15.215)

नित्यं प्रमुदितस्तत्र भुक्त्वा सुखमनामयम्। द्विजानां सदने दिव्ये कुले महति जायते।

nityaṁ pramuditastatra bhuktvā sukhamanāmayam dvijānāṁ sadane divye kule mahati jāyate

having ever rejoiced there and enjoyed untroubled happiness, he is born into the divine dwelling of a great brahmin lineage.

Verse 216 (padma.1.15.216)

मानुषेषु स धर्म्मात्मा सुरूपो वाक्पतिर्भवेत्। स्पृहणीयवपुः स्त्रीणाम्महाभोगपतिर्बली।

mānuṣeṣu sa dharmmātmā surūpo vākpatirbhavet spṛhaṇīyavapuḥ strīṇāmmahābhogapatirbalī

Among men, that righteous soul becomes handsome, a master of eloquence, of a form desired by women, a mighty lord of great enjoyments.

Verse 217 (padma.1.15.217)

वानप्रस्थसमाचारी ग्राम्यौषधिविवर्जितः। सर्वलोकेषु चाप्यस्य गतिर्न प्रतिहन्यते।

vānaprasthasamācārī grāmyauṣadhivivarjitaḥ sarvalokeṣu cāpyasya gatirna pratihanyate

Following the conduct of a forest-dweller, abstaining from cultivated herbs — his path, too, remains unobstructed throughout all the worlds.

Verse 218 (padma.1.15.218)

शीर्णपर्णफलाहारः पुष्पमूलांबुभोजनः। कापोतेनाश्मकुट्टेन दंतोलूखलिकेन च।

śīrṇaparṇaphalāhāraḥ puṣpamūlāṁbubhojanaḥ kāpotenāśmakuṭṭena daṁtolūkhalikena ca

Living on withered leaves and fruit, subsisting on flowers, roots, and water; gleaning after the manner of the pigeon, grinding grain with a stone, or using his own teeth as mortar,

Verse 219 (padma.1.15.219)

वृत्युपायेन जीवेत चीरवल्कलवाससा। जटीत्रिषवणस्नायी त्यक्तदोषस्तु दंडवान्।

vṛtyupāyena jīveta cīravalkalavāsasā jaṭītriṣavaṇasnāyī tyaktadoṣastu daṁḍavān

adopting this means of livelihood, he lives clothed in bark garments; wearing matted locks, bathing at the three daily junctures, free of faults, bearing a staff.

Verse 220 (padma.1.15.220)

कृच्छ्रव्रतपरो यस्तु श्वपचो यदि वा परः। जलशायी पंचतपा वर्षास्वभ्रावगाहकः।

kṛcchravrataparo yastu śvapaco yadi vā paraḥ jalaśāyī paṁcatapā varṣāsvabhrāvagāhakaḥ

Whoever is devoted to severe vows — whether an outcaste or any other — lying in water, practicing the five-fire austerity, submerged amid the monsoon clouds,

Verse 221 (padma.1.15.221)

कीटकंटकपाषाणभूम्यां तु शयनं तथा। स्थानवीरासनरतः संविभागी दृढव्रतः।

kīṭakaṁṭakapāṣāṇabhūmyāṁ tu śayanaṁ tathā sthānavīrāsanarataḥ saṁvibhāgī dṛḍhavrataḥ

sleeping likewise upon ground strewn with insects, thorns, and stones; devoted to standing or to the heroic seated posture, sharing his goods, firm in his vows,

Verse 222 (padma.1.15.222)

अरण्यौषधिभोक्ता च सर्वभूताभयप्रदः। नित्यं धर्मार्जनरतो जितक्रोधो जितेंद्रियः।

araṇyauṣadhibhoktā ca sarvabhūtābhayapradaḥ nityaṁ dharmārjanarato jitakrodho jiteṁdriyaḥ

living on forest herbs, granting fearlessness to all beings; ever devoted to the earning of dharma, with anger and senses conquered —

Verse 223 (padma.1.15.223)

ब्रह्मभक्तः क्षेत्रवासी पुष्करे वसते मुनिः। सर्वसंगपरित्यागी स्वारामो विगतस्पृहः।

brahmabhaktaḥ kṣetravāsī puṣkare vasate muniḥ sarvasaṁgaparityāgī svārāmo vigataspṛhaḥ

such a Brahma-devoted sage, a resident of the sacred field, dwells at Pushkara, having abandoned every attachment, delighting in the self, free of longing.

Verse 224 (padma.1.15.224)

यश्चात्र वसते भीष्म शृणु तस्यापि या गतिः। तरुणार्कप्रकाशेन वेदिकास्तंभशोभिना।

yaścātra vasate bhīṣma śṛṇu tasyāpi yā gatiḥ taruṇārkaprakāśena vedikāstaṁbhaśobhinā

And, O Bhishma, hear also of the destiny of whoever dwells here: shining like a young sun, adorned with altars and pillars,

Verse 225 (padma.1.15.225)

ब्रह्मभक्तो विमानेन याति कामप्रचारिणाम्। विराजमानो नभसि द्वितीय इव चंद्रमाः।

brahmabhakto vimānena yāti kāmapracāriṇām virājamāno nabhasi dvitīya iva caṁdramāḥ

the devotee of Brahma is carried in a celestial chariot among those who travel at will, shining in the sky like a second moon.

Verse 226 (padma.1.15.226)

गीतवादित्रनृत्यज्ञैर्गंधर्वाप्सरसांगणैः। अप्सरोभिः समायुक्तो वर्षकोटिशतान्यसौ।

gītavāditranṛtyajñairgaṁdharvāpsarasāṁgaṇaiḥ apsarobhiḥ samāyukto varṣakoṭiśatānyasau

Joined with hosts of gandharvas and apsarases skilled in song, instrumental music, and dance, and with the apsarases themselves, for hundreds of crores of years,

Verse 227 (padma.1.15.227)

यस्य कस्यापि देवस्य लोकं यात्यनिवारितः। ब्रह्मणोऽनुग्रहेणैव तत्रतत्र विराजते।

yasya kasyāpi devasya lokaṁ yātyanivāritaḥ brahmaṇo'nugraheṇaiva tatratatra virājate

he goes, unhindered, to whatever god's world he desires; and, solely through Brahma's grace, he shines forth resplendent in each place.

Verse 228 (padma.1.15.228)

ब्रह्मलोकाच्च्युतश्चापि विष्णुलोकं स गच्छति। विष्णुलोकात्परिभ्रष्टो रुद्रलोकं स गच्छति।

brahmalokāccyutaścāpi viṣṇulokaṁ sa gacchati viṣṇulokātparibhraṣṭo rudralokaṁ sa gacchati

Falling from the world of Brahma, he goes to the world of Vishnu; falling away from the world of Vishnu, he goes to the world of Rudra.

Verse 229 (padma.1.15.229)

तस्मादपि च्युतः स्थानाद्द्वीपेषु स हि जायते। स्वर्गेषु च तथान्येषु भोगान्भुक्त्वा यथेप्सितान्।

tasmādapi cyutaḥ sthānāddvīpeṣu sa hi jāyate svargeṣu ca tathānyeṣu bhogānbhuktvā yathepsitān

Falling even from that station, he is born upon the continental islands. And in heaven and in other realms, having enjoyed pleasures as he wished,

Verse 230 (padma.1.15.230)

भुक्त्वैश्वर्यं ततस्तेषु पुनर्मर्त्येषु जायते। राजा वा राजपुत्रो वा जायते धनवान्सुखी।

bhuktvaiśvaryaṁ tatasteṣu punarmartyeṣu jāyate rājā vā rājaputro vā jāyate dhanavānsukhī

having enjoyed sovereignty in those places, he is thereafter born once more among mortals — as a king, or a king's son, wealthy and happy.

Verse 231 (padma.1.15.231)

सुरूपः सुभगः कांतः कीर्तिमान्भक्तिभावितः। ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा वा क्षेत्रवासिनः।

surūpaḥ subhagaḥ kāṁtaḥ kīrtimānbhaktibhāvitaḥ brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā vā kṣetravāsinaḥ

of handsome form, fortunate, lovely, renowned, and filled with devotion. Brahmins, kshatriyas, vaishyas, or shudras, whoever dwells in the sacred field,

Verse 232 (padma.1.15.232)

स्वधर्मनिरता राजन्सुवृत्ताश्चिरजीविनः। सर्वात्मना ब्रह्मभक्ता भूतानुग्रहकारिणः।

svadharmaniratā rājansuvṛttāścirajīvinaḥ sarvātmanā brahmabhaktā bhūtānugrahakāriṇaḥ

O king, devoted to their own dharma, of good conduct, long-lived, devoted to Brahma with their whole being, doers of kindness toward all creatures —

Verse 233 (padma.1.15.233)

पुष्करे तु महाक्षेत्रे ये वसंति मुमुक्षवः। मृतास्ते ब्रह्मभवनं विमानैर्यांति शोभनैः।

puṣkare tu mahākṣetre ye vasaṁti mumukṣavaḥ mṛtāste brahmabhavanaṁ vimānairyāṁti śobhanaiḥ

those seekers of liberation who dwell in the great sacred field of Pushkara, upon death, go in splendid celestial chariots to the abode of Brahma,

Verse 234 (padma.1.15.234)

अप्सरोगणसंघुष्टैः कामगैः कामरूपिभिः। अथवा सर्वदीप्ताग्नौ स्वशरीरं जुहोति यः।

apsarogaṇasaṁghuṣṭaiḥ kāmagaiḥ kāmarūpibhiḥ athavā sarvadīptāgnau svaśarīraṁ juhoti yaḥ

resounding with hosts of apsarases, moving at will and taking any form at will. Or whoever offers his own body into a blazing fire,

Verse 235 (padma.1.15.235)

ब्रह्मध्यायी महासत्वस्स ब्रह्मभवनं व्रजेत्। ब्रह्मलोकोऽक्षयस्तस्य शाश्वतो विभवैः सह।

brahmadhyāyī mahāsatvassa brahmabhavanaṁ vrajet brahmaloko'kṣayastasya śāśvato vibhavaiḥ saha

meditating upon Brahma, that great soul attains the abode of Brahma. For him, the world of Brahma becomes imperishable and eternal, together with its splendors —

Verse 236 (padma.1.15.236)

सर्वलोकोत्तमो रम्यो भवतीष्टार्थसाधकः। पुष्करे तु महापुण्ये प्राणान्ये सलिले त्यजन्।

sarvalokottamo ramyo bhavatīṣṭārthasādhakaḥ puṣkare tu mahāpuṇye prāṇānye salile tyajan

the most excellent and delightful of all worlds, the accomplisher of every desired purpose. Those who give up their lives in the waters of this greatly meritorious place of Pushkara,

Verse 237 (padma.1.15.237)

तेषामप्यक्षयो भीष्म ब्रह्मलोको महात्मनाम्। साक्षात्पश्यंति ते देवं सर्वदुःखविनाशनम्।

teṣāmapyakṣayo bhīṣma brahmaloko mahātmanām sākṣātpaśyaṁti te devaṁ sarvaduḥkhavināśanam

for those great souls too, O Bhishma, the world of Brahma becomes imperishable; they behold with their own eyes that god who destroys every sorrow,

Verse 238 (padma.1.15.238)

सर्वामरयुतं देवं रुद्रविष्णुगणैर्युतम्। अनाशके मृताश्शूद्राः पुष्करे तु वने नराः।

sarvāmarayutaṁ devaṁ rudraviṣṇugaṇairyutam anāśake mṛtāśśūdrāḥ puṣkare tu vane narāḥ

together with all the gods, and joined with the hosts of Rudra and Vishnu. Even shudras who die by fasting to death in the forest of Pushkara,

Verse 239 (padma.1.15.239)

हंसयुक्तैस्ततो यांति विमानैरर्कसप्रभैः। नानारत्नसुवर्णाढ्यैर्दृढैर्गंधाधिवासितैः।

haṁsayuktaistato yāṁti vimānairarkasaprabhaiḥ nānāratnasuvarṇāḍhyairdṛḍhairgaṁdhādhivāsitaiḥ

go there in chariots yoked with swans, radiant as the sun, rich with various gems and gold, sturdy, perfumed with fragrance,

Verse 240 (padma.1.15.240)

अनौपम्यगुणैरन्यैरप्सरोगीतनादितैः। पताकाध्वजविन्यस्तैर्नानाघण्टानिनादितैः।

anaupamyaguṇairanyairapsarogītanāditaiḥ patākādhvajavinyastairnānāghaṇṭānināditaiḥ

possessed of incomparable qualities, resounding with the songs of apsarases, adorned with flags and banners, resounding with the sound of many bells,

Verse 241 (padma.1.15.241)

बह्वाश्चर्यसमोपेतैः क्रीडाविज्ञानशालिभिः। सुप्रभैर्गुणसंपन्नैर्मयूरवरवाहिभिः।

bahvāścaryasamopetaiḥ krīḍāvijñānaśālibhiḥ suprabhairguṇasaṁpannairmayūravaravāhibhiḥ

joined with many wonders, skilled in the arts of play, of fine splendor and endowed with excellent qualities, borne by excellent peacocks —

Verse 242 (padma.1.15.242)

ब्रह्मलोके नरा धीरा रमंते नाशके मृताः। तत्रोषित्वा चिरं कालं भुक्त्वा भोगान्यथेप्सितान्।

brahmaloke narā dhīrā ramaṁte nāśake mṛtāḥ tatroṣitvā ciraṁ kālaṁ bhuktvā bhogānyathepsitān

these steadfast men, having died by fasting, delight in the world of Brahma. Having dwelt there for a long time, having enjoyed pleasures as they wished,

Verse 243 (padma.1.15.243)

धनी विप्नकुले भोगी जायते मर्त्यमागतः। कारीषीं साधयेद्यस्तु पुष्करे तु वने नरः।

dhanī vipnakule bhogī jāyate martyamāgataḥ kārīṣīṁ sādhayedyastu puṣkare tu vane naraḥ

they are born, upon returning to mortal life, wealthy and enjoying every pleasure, in a brahmin family. And whoever, in the forest of Pushkara, prepares cow-dung fuel for a living,

Verse 244 (padma.1.15.244)

सर्वलोकान्परित्यज्य ब्रह्मलोकं स गच्छति। ब्रह्मलोके वसेत्तावद्यावत्कल्पक्षयो भवेत्।

sarvalokānparityajya brahmalokaṁ sa gacchati brahmaloke vasettāvadyāvatkalpakṣayo bhavet

abandoning all other worlds, goes to the world of Brahma. He shall dwell in the world of Brahma until the very end of the cosmic Kalpa,

Verse 245 (padma.1.15.245)

नैव पश्यति मर्त्यं हि क्लिश्यमानं स्वकर्मभिः। गतिस्तस्याऽप्रतिहता तिर्यगूर्ध्वमधस्तथा।

naiva paśyati martyaṁ hi kliśyamānaṁ svakarmabhiḥ gatistasyā'pratihatā tiryagūrdhvamadhastathā

and there he never beholds a mortal being tormented by its own deeds. His path remains unobstructed, whether crosswise, upward, or downward.

Verse 246 (padma.1.15.246)

स पूज्यः सर्वलोकेषु यशो विस्तारयन्वशी। सदाचारविधिप्रज्ञः सर्वेन्द्रिय मनोहरः।

sa pūjyaḥ sarvalokeṣu yaśo vistārayanvaśī sadācāravidhiprajñaḥ sarvendriya manoharaḥ

He is worshipped throughout all the worlds, spreading his fame, self-controlled; wise in the rules of good conduct, delightful to every sense.

Verse 247 (padma.1.15.247)

नृत्यवादित्रगीतज्ञः सुभगः प्रियदर्शनः। नित्यमम्लानकुसुमो दिव्याभरणभूषितः।

nṛtyavāditragītajñaḥ subhagaḥ priyadarśanaḥ nityamamlānakusumo divyābharaṇabhūṣitaḥ

Skilled in dance, instrumental music, and song, fortunate, pleasing to behold, ever adorned with unwithering flowers, decked with divine ornaments —

Verse 248 (padma.1.15.248)

नीलोत्पलदलश्यामो नीलकुंचितमूर्द्धजः। अजघन्याः सुमध्याश्च सर्वसौभाग्यपूरिताः।

nīlotpaladalaśyāmo nīlakuṁcitamūrddhajaḥ ajaghanyāḥ sumadhyāśca sarvasaubhāgyapūritāḥ

dark as the petal of a blue lotus, with dark curling hair; slender-waisted women, filled with every good fortune,

Verse 249 (padma.1.15.249)

सर्वैश्वर्यगुणोपेता यौवनेनातिगर्विताः। स्त्रियः सेवंति तत्रस्थाः शयने रमयंति च।

sarvaiśvaryaguṇopetā yauvanenātigarvitāḥ striyaḥ sevaṁti tatrasthāḥ śayane ramayaṁti ca

endowed with every excellent quality, exceedingly proud in their youth — such women, dwelling there, serve him and delight him in rest.

Verse 250 (padma.1.15.250)

वीणावेणुनिनादैश्च सुप्तः संप्रतिबुध्यते। महोत्सवसुखं भुंक्ते दुःप्राप्यमकृतात्मभिः।

vīṇāveṇuninādaiśca suptaḥ saṁpratibudhyate mahotsavasukhaṁ bhuṁkte duḥprāpyamakṛtātmabhiḥ

Asleep, he is awakened by the sounds of the vina and flute. He enjoys the joy of such a great festival, hard to attain for those of unrefined nature,

Verse 251 (padma.1.15.251)

प्रसादाद्देवदेवस्य ब्रह्मणः शुभकारिणः। भीष्म उवाच। आचाराः परमा धर्माः क्षेत्रधर्मपरायणाः।

prasādāddevadevasya brahmaṇaḥ śubhakāriṇaḥ bhīṣma uvāca ācārāḥ paramā dharmāḥ kṣetradharmaparāyaṇāḥ

by the grace of the God of gods, the benevolent Brahma. Bhishma said: The conduct described as the supreme dharmas — that those devoted to the dharma of the sacred field,

Verse 252 (padma.1.15.252)

स्वधर्माचारनिरता जितक्रोधा जितेंद्रियाः। ब्रह्मलोकं व्रजंतीति नैतच्चित्रं मतं मम।

svadharmācāraniratā jitakrodhā jiteṁdriyāḥ brahmalokaṁ vrajaṁtīti naitaccitraṁ mataṁ mama

practicing their own dharma, anger and senses conquered, go to the world of Brahma — this, in my opinion, is no wonder at all.

Verse 253 (padma.1.15.253)

असंशयं च गच्छंति लोकानन्यानपि द्विजाः। विना पद्मोपवासेन तथैव नियमेन च।

asaṁśayaṁ ca gacchaṁti lokānanyānapi dvijāḥ vinā padmopavāsena tathaiva niyamena ca

It is beyond doubt that twice-born men attain other worlds too, even without lotus-fasting and without such observances;

Verse 254 (padma.1.15.254)

स्त्रियो म्लेछाश्च शूद्राश्च पक्षिणः पशवो मृगाः। मूका जडान्धबधिरास्तपो नियमवर्जिताः।

striyo mlechāśca śūdrāśca pakṣiṇaḥ paśavo mṛgāḥ mūkā jaḍāndhabadhirāstapo niyamavarjitāḥ

but women, outcastes, and shudras, birds, cattle, and deer, the mute, the dull-witted, the blind, and the deaf, devoid of austerity and observance —

Verse 255 (padma.1.15.255)

तेषां वद गतिं विप्र पुष्करे ये त्ववस्थिताः। पुलस्त्य उवाच। स्त्रियो म्लेच्छाश्च शूद्राश्च पशवः पक्षिणो मृगाः।

teṣāṁ vada gatiṁ vipra puṣkare ye tvavasthitāḥ pulastya uvāca striyo mlecchāśca śūdrāśca paśavaḥ pakṣiṇo mṛgāḥ

if they dwell in Pushkara, tell me their destiny, O brahmin.' Pulastya said: Women, outcastes, and shudras, cattle, birds, and deer,

Verse 256 (padma.1.15.256)

पुष्करे तु मृता भीष्म ब्रह्मलोकं व्रजंति ते। शरीरैर्दिव्यरूपैस्तु विमानै रविसप्रभैः।

puṣkare tu mṛtā bhīṣma brahmalokaṁ vrajaṁti te śarīrairdivyarūpaistu vimānai ravisaprabhaiḥ

O Bhishma, dying in Pushkara, they too go to the world of Brahma — in divinely formed bodies, in celestial chariots radiant as the sun,

Verse 257 (padma.1.15.257)

दिव्यव्यूहसमायुक्तैः सुवर्णवरकेतनैः। सुवर्णवज्रसोपानमणिस्तंभविभूषितैः।

divyavyūhasamāyuktaiḥ suvarṇavaraketanaiḥ suvarṇavajrasopānamaṇistaṁbhavibhūṣitaiḥ

joined with divine arrangements, with fine golden banners, adorned with staircases of gold and diamond and pillars of gems,

Verse 258 (padma.1.15.258)

सर्वकामोपभोगाढ्यैः कामगैः कामरूपिभिः। नानारसाढ्यं गच्छंति स्त्रीसहस्रसमाकुलाः।

sarvakāmopabhogāḍhyaiḥ kāmagaiḥ kāmarūpibhiḥ nānārasāḍhyaṁ gacchaṁti strīsahasrasamākulāḥ

rich with every desired enjoyment, in chariots moving at will and taking any form at will. Surrounded by thousands of women, rich with manifold delights,

Verse 259 (padma.1.15.259)

ब्रह्मलोकं महात्मानो लोकानन्यान्यथेप्सितान्। ब्रह्मलोकाच्च्युताश्चापि क्रमाद्द्वीपेषु यांति ते।

brahmalokaṁ mahātmāno lokānanyānyathepsitān brahmalokāccyutāścāpi kramāddvīpeṣu yāṁti te

these great souls go to the world of Brahma and to other worlds as they desire. And falling from the world of Brahma too, in due course they go to the continental islands,

Verse 260 (padma.1.15.260)

कुले महति विस्तीर्णे धनी भवति स द्विजः। तिर्यग्योनि गता ये तु सर्पकीटपिपीलिकाः।

kule mahati vistīrṇe dhanī bhavati sa dvijaḥ tiryagyoni gatā ye tu sarpakīṭapipīlikāḥ

where such a twice-born one is born a wealthy man, in some vast lineage. And even those born into animal wombs — serpents, insects, ants,

Verse 261 (padma.1.15.261)

स्थलजा जलजाश्चैव स्वेदांडोद्भिज्जरायुजाः। सकामा वाप्यकामा वा पुष्करे तु वने मृताः।

sthalajā jalajāścaiva svedāṁḍodbhijjarāyujāḥ sakāmā vāpyakāmā vā puṣkare tu vane mṛtāḥ

whether land-born or water-born, born of sweat, egg, sprout, or womb — whether desiring it or not, dying in the forest of Pushkara,

Verse 262 (padma.1.15.262)

सूर्यप्रभविमानस्था ब्रह्मलोकं प्रयांति ते। कलौ युगे महाघोरे प्रजाः पापसमीरिताः।

sūryaprabhavimānasthā brahmalokaṁ prayāṁti te kalau yuge mahāghore prajāḥ pāpasamīritāḥ

seated in celestial chariots as radiant as the sun, they too go to the world of Brahma. In the most terrible Kali age, when creatures are impelled by sin,

Verse 263 (padma.1.15.263)

नान्येनास्मिन्नुपायेन धर्मः स्वर्गश्च लभ्यते। वसंति पुष्करे ये तु ब्रह्मार्चनरता नराः।

nānyenāsminnupāyena dharmaḥ svargaśca labhyate vasaṁti puṣkare ye tu brahmārcanaratā narāḥ

by no other means are dharma and heaven attained. Those men who dwell at Pushkara, devoted to the worship of Brahma,

Verse 264 (padma.1.15.264)

कलौ युगे कृतार्थास्ते क्लिश्यंत्यन्ये निरर्थकाः। रात्रौ करोति यत्पापं नरः पंचभिरिंद्रियैः।

kalau yuge kṛtārthāste kliśyaṁtyanye nirarthakāḥ rātrau karoti yatpāpaṁ naraḥ paṁcabhiriṁdriyaiḥ

in the Kali age, have their purpose fulfilled, while others suffer in vain. Whatever sin a man commits at night through his five senses,

Verse 265 (padma.1.15.265)

कर्मणा मनसा वाचा कामक्रोधवशानुगाः। प्रातः स जलमासाद्य पुष्करे तु पितामहम्।

karmaṇā manasā vācā kāmakrodhavaśānugāḥ prātaḥ sa jalamāsādya puṣkare tu pitāmaham

through deed, mind, or speech, driven under the sway of desire and anger — in the morning, having gone to the water at Pushkara,

Verse 266 (padma.1.15.266)

अभिगम्य शुचिर्भूत्त्वा तस्मात्पापात्प्रमुच्यते। उदयेऽर्कस्य चारभ्य यावद्दर्शनमूर्ध्वगम्।

abhigamya śucirbhūttvā tasmātpāpātpramucyate udaye'rkasya cārabhya yāvaddarśanamūrdhvagam

and approaching the Grandsire, becoming pure, he is released from that sin. From the rising of the sun until it is seen directly overhead,

Verse 267 (padma.1.15.267)

मानसाख्ये प्रसंचिंत्य ब्रह्मयोगे हरेदघम्। दृष्ट्वा विरिंचिं मध्याह्ने नरः पापात्प्रमुच्यते।

mānasākhye prasaṁciṁtya brahmayoge haredagham dṛṣṭvā viriṁciṁ madhyāhne naraḥ pāpātpramucyate

by reflecting upon the union with Brahma called the mental devotion, one removes sin. Beholding Virinchi at midday, a man is released from sin.

Verse 268 (padma.1.15.268)

मध्याह्नास्तमयान्तं यदिंद्रियैः पापमाचरेत्। पितामहस्य संध्यायां दर्शनादेव मुच्यते।

madhyāhnāstamayāntaṁ yadiṁdriyaiḥ pāpamācaret pitāmahasya saṁdhyāyāṁ darśanādeva mucyate

Whatever sin is committed through the senses from midday to sunset, from it one is released merely by beholding the Grandsire at twilight.

Verse 269 (padma.1.15.269)

शब्दादीन्विषयान्सर्वान्भुंजानोपि सकामतः। यः पुष्करे ब्रह्मभक्तो निवसेत्तपसि स्थितः।

śabdādīnviṣayānsarvānbhuṁjānopi sakāmataḥ yaḥ puṣkare brahmabhakto nivasettapasi sthitaḥ

Even one who enjoys, with desire, all the sense-objects such as sound, if he is a devotee of Brahma dwelling at Pushkara, established in austerity,

Verse 270 (padma.1.15.270)

पुष्करारण्यमध्यस्थो मिष्टान्नास्वादभोजनः। त्रिकालमपि भुंजानो वायुभक्षसमो मतः।

puṣkarāraṇyamadhyastho miṣṭānnāsvādabhojanaḥ trikālamapi bhuṁjāno vāyubhakṣasamo mataḥ

residing in the midst of the forest of Pushkara, eating sweet and tasty food, even eating three times a day, is held to be equal to one who lives on air alone.

Verse 271 (padma.1.15.271)

वसंति पुष्करे ये तु नराः सुकृतकर्मिणः। ते लभंते महाभोगान्क्षेत्रस्यास्य प्रभावतः।

vasaṁti puṣkare ye tu narāḥ sukṛtakarmiṇaḥ te labhaṁte mahābhogānkṣetrasyāsya prabhāvataḥ

Those men who dwell at Pushkara, performing meritorious deeds, obtain great enjoyments through the power of this sacred field.

Verse 272 (padma.1.15.272)

यथा महोदधेस्तुल्यो न चान्योऽस्ति जलाशयः। तथा वै पुष्करस्यापि समं तीर्थं न विद्यते।

yathā mahodadhestulyo na cānyo'sti jalāśayaḥ tathā vai puṣkarasyāpi samaṁ tīrthaṁ na vidyate

Just as there is no other body of water equal to the great ocean, so too there exists no tirtha equal to Pushkara.

Verse 273 (padma.1.15.273)

पुष्करारण्यसदृशं तीर्थं नास्त्यधिकं गुणैः। अथ तेऽन्यान्प्रवक्ष्यामि क्षेत्रे येऽस्मिन्व्यवस्थिताः।

puṣkarāraṇyasadṛśaṁ tīrthaṁ nāstyadhikaṁ guṇaiḥ atha te'nyānpravakṣyāmi kṣetre ye'sminvyavasthitāḥ

There is no tirtha equal in virtues to the forest of Pushkara, let alone surpassing it. Now I shall tell you of the other deities who are established in this sacred field —

Verse 274 (padma.1.15.274)

विष्णुना सहिताः सर्व इंद्राद्याश्च दिवौकसः। गजवक्त्रः कुमारश्च रेवंतः सदिवाकरः।

viṣṇunā sahitāḥ sarva iṁdrādyāśca divaukasaḥ gajavaktraḥ kumāraśca revaṁtaḥ sadivākaraḥ

all of them together with Vishnu, and Indra and the other dwellers of heaven; the elephant-faced Kumara (Ganesha), and Revanta, together with Divakara (Surya),

Verse 275 (padma.1.15.275)

शिवदूती तथा देवी कन्या क्षेमंकरी सदा। अलं तपोभिर्नियमैः सुक्रियार्चनकारिणाम्।

śivadūtī tathā devī kanyā kṣemaṁkarī sadā alaṁ tapobhirniyamaiḥ sukriyārcanakāriṇām

and the goddess Shivaduti, and the ever-present maiden goddess Kshemankari. Beyond many austerities, observances, and acts of worship performed elsewhere —

Verse 276 (padma.1.15.276)

व्रतोपवासकर्माणि कृत्वान्यत्र महांत्यपि। ज्येष्ठे तु पुष्करारण्ये यस्तिष्ठति निरुद्यमः।

vratopavāsakarmāṇi kṛtvānyatra mahāṁtyapi jyeṣṭhe tu puṣkarāraṇye yastiṣṭhati nirudyamaḥ

even having performed great vows and fasts elsewhere, whatever is gained thereby is attained by one who, without effort, simply dwells in the foremost forest of Pushkara —

Verse 277 (padma.1.15.277)

लभते सर्वकामित्वं योऽत्रैवास्ते द्विजः सदा। पितामहसमं याति स्थानं परममव्ययम्।

labhate sarvakāmitvaṁ yo'traivāste dvijaḥ sadā pitāmahasamaṁ yāti sthānaṁ paramamavyayam

the twice-born one who dwells here always attains the fulfillment of every desire. He attains a supreme, imperishable state equal to the Grandsire.

Verse 278 (padma.1.15.278)

कृते द्वादशभिर्वर्षैस्त्रेतायां हायनेन तु। मासेन द्वापरे भीष्म अहोरात्रेण तत्कलौ।

kṛte dvādaśabhirvarṣaistretāyāṁ hāyanena tu māsena dvāpare bhīṣma ahorātreṇa tatkalau

In the Krita age, in twelve years; in the Treta age, in a single year; in the Dvapara age, in a month; and, O Bhishma, in the Kali age, in a single day and night,

Verse 279 (padma.1.15.279)

फलं संप्राप्यते लोके क्षेत्रेस्मिंस्तीर्थवासिभिः। इत्येवं देवदेवेन पुरोक्तं ब्रह्मणा मम।

phalaṁ saṁprāpyate loke kṣetresmiṁstīrthavāsibhiḥ ityevaṁ devadevena puroktaṁ brahmaṇā mama

that same fruit is attained by dwellers at this sacred tirtha. Thus was this declared to me of old by the God of gods, Brahma.

Verse 280 (padma.1.15.280)

नातः परतरं किंचित्क्षेत्रमस्तीह भूतले। तस्मात्सर्वप्रयत्नेनारण्यमेतत्समाश्रयेत्।

nātaḥ parataraṁ kiṁcitkṣetramastīha bhūtale tasmātsarvaprayatnenāraṇyametatsamāśrayet

There exists no sacred field higher than this anywhere upon this earth. Therefore, with every effort, one should take refuge in this forest.

Verse 281 (padma.1.15.281)

गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ भिक्षुकः। यथोक्तकारिणः सर्वे गच्छंति परमां गतिम्।

gṛhastho brahmacārī ca vānaprastho'tha bhikṣukaḥ yathoktakāriṇaḥ sarve gacchaṁti paramāṁ gatim

The householder, the celibate student, the forest-dweller, and also the mendicant — all of them, acting as prescribed, attain the supreme destination.

Verse 282 (padma.1.15.282)

एकस्मिन्नाश्रमे धर्मं योऽनुतिष्ठेद्यथाविधि। अकामद्वेषसंयुक्तः स परत्र महीयते।

ekasminnāśrame dharmaṁ yo'nutiṣṭhedyathāvidhi akāmadveṣasaṁyuktaḥ sa paratra mahīyate

Whoever, in a single stage of life, follows its dharma according to rule, free from both desire and hatred, is honored in the world beyond.

Verse 283 (padma.1.15.283)

चतुष्पथाहि निःश्रेणी ब्रह्मणेह प्रतिष्ठिता। एतामाश्रित्य निश्रेणीं ब्रह्मलोके महीयते।

catuṣpathāhi niḥśreṇī brahmaṇeha pratiṣṭhitā etāmāśritya niśreṇīṁ brahmaloke mahīyate

For a fourfold path — like a staircase — has been established here by Brahma; resorting to this staircase, one is honored in the world of Brahma.

Verse 284 (padma.1.15.284)

आयुषोऽपि चतुर्भागं ब्रह्मचार्यनसूयकः। गुरौ वा गुरुपुत्रे वा वसेद्धर्मार्थकोविदः।

āyuṣo'pi caturbhāgaṁ brahmacāryanasūyakaḥ gurau vā guruputre vā vaseddharmārthakovidaḥ

For a quarter of his life, the celibate student, free of envy, skilled in dharma and artha, should dwell with his guru, or with the guru's son.

Verse 285 (padma.1.15.285)

कर्मातिरेकेण गुरोरध्येतव्यं बुभूषता। दक्षिणानां प्रदापी स्यादाहूतो गुरुमाश्रयेत्।

karmātirekeṇa guroradhyetavyaṁ bubhūṣatā dakṣiṇānāṁ pradāpī syādāhūto gurumāśrayet

Beyond ordinary tasks, one desiring knowledge should study under the guru; he should be a giver of fees, and, when summoned, should approach his guru.

Verse 286 (padma.1.15.286)

जघन्यशायी पूर्वं स्यादुत्थायी गुरुवेश्मनि। यच्च शिष्येण कर्त्तव्यं कार्यमासेवनादिकम्।

jaghanyaśāyī pūrvaṁ syādutthāyī guruveśmani yacca śiṣyeṇa karttavyaṁ kāryamāsevanādikam

In the guru's household he should lie down last and rise first. And whatever task of service is to be performed by a disciple,

Verse 287 (padma.1.15.287)

कृतमित्येव तत्सर्वं कृत्वा तिष्ठेत्तु पार्श्वतः। किंकरः सर्वकारी च सर्वकर्मसुकोविदः।

kṛtamityeva tatsarvaṁ kṛtvā tiṣṭhettu pārśvataḥ kiṁkaraḥ sarvakārī ca sarvakarmasukovidaḥ

having performed it, he should say only 'it is done,' and remain standing at his side — a servant, doing everything, skilled in every task,

Verse 288 (padma.1.15.288)

शुचिर्दक्षो गुणोपेतो ब्रूयादिष्टमथोत्तरम्। चक्षुषा गुरुमव्यग्रो निरीक्षेत जितेंद्रियः।

śucirdakṣo guṇopeto brūyādiṣṭamathottaram cakṣuṣā gurumavyagro nirīkṣeta jiteṁdriyaḥ

pure, skillful, endowed with good qualities, he should speak what is desired and give proper replies. With calm eyes, senses conquered, he should look upon the guru.

Verse 289 (padma.1.15.289)

नाऽभुक्तवति चाश्नीयादपीतवति नो पिबेत्। न तिष्ठति तथासीत न सुप्तेनैव संविशेत्।

nā'bhuktavati cāśnīyādapītavati no pibet na tiṣṭhati tathāsīta na suptenaiva saṁviśet

He should not eat while the guru has not eaten, nor drink while the guru has not drunk; he should not sit while the guru stands, nor lie down while the guru sleeps.

Verse 290 (padma.1.15.290)

उत्तानाभ्यां च पाणिभ्यां पादावस्य मृदु स्पृशेत्। दक्षिणं दक्षिणेनैव सव्यं सव्येन पीडयेत्।

uttānābhyāṁ ca pāṇibhyāṁ pādāvasya mṛdu spṛśet dakṣiṇaṁ dakṣiṇenaiva savyaṁ savyena pīḍayet

He should gently touch the guru's feet with both palms turned upward — pressing the right foot with the right hand, the left with the left.

Verse 291 (padma.1.15.291)

अभिवाद्य गुरुं ब्रूयादभिधां स्वां ब्रुवन्निति। इदं करिष्ये भगवन्निदं चापि मया कृतम्।

abhivādya guruṁ brūyādabhidhāṁ svāṁ bruvanniti idaṁ kariṣye bhagavannidaṁ cāpi mayā kṛtam

Having saluted the guru, he should announce his own name, saying: 'This I shall do, O reverend one,' and 'this too has been done by me' —

Verse 292 (padma.1.15.292)

इति सर्वं च विज्ञाप्य निवेद्य गुरवे धनम्। कुर्यात्कृतं च तत्सर्वमाख्येयं गुरवे पुनः।

iti sarvaṁ ca vijñāpya nivedya gurave dhanam kuryātkṛtaṁ ca tatsarvamākhyeyaṁ gurave punaḥ

having thus made everything known, and having given any earnings to the guru, he should perform tasks, and report all that has been done to the guru again.

Verse 293 (padma.1.15.293)

यांस्तु गंधान्रसान्वापि ब्रह्मचारी न सेवते। सेवेत तान्समावृत्य इति धर्मेषु निश्चयः।

yāṁstu gaṁdhānrasānvāpi brahmacārī na sevate seveta tānsamāvṛtya iti dharmeṣu niścayaḥ

Whatever fragrances and tastes a brahmacharin does not use, he should partake of only after obtaining permission — this is the settled rule among the dharma texts.

Verse 294 (padma.1.15.294)

ये केचिद्विस्तरेणोक्ता नियमा ब्रह्मचारिणः। तान्सर्वाननुगृह्णीयाद्भक्तश्शिष्यश्च वै गुरोः।

ye kecidvistareṇoktā niyamā brahmacāriṇaḥ tānsarvānanugṛhṇīyādbhaktaśśiṣyaśca vai guroḥ

Whatever observances have been declared in detail for a celibate student, a devoted disciple of the guru should faithfully embrace all of them.

Verse 295 (padma.1.15.295)

स एव गुरवे प्रीतिमुपकृत्य यथाबलम्। अग्राम्येष्वाश्रमेष्वेव शिष्यो वर्तेत कर्मणा।

sa eva gurave prītimupakṛtya yathābalam agrāmyeṣvāśrameṣveva śiṣyo varteta karmaṇā

Having thus, according to his ability, brought delight to his guru through service, the disciple should conduct himself, through his deeds, only within disciplined pursuits.

Verse 296 (padma.1.15.296)

वेदवेदौ तथा वेदान्वेदार्थांश्च तथा द्विजः। भिक्षाभुगप्यधःशायी समधीत्य गुरोर्मुखात्।

vedavedau tathā vedānvedārthāṁśca tathā dvijaḥ bhikṣābhugapyadhaḥśāyī samadhītya gurormukhāt

Having thoroughly learned from the guru's own mouth the Vedas, their auxiliary sciences, and their meaning, living on alms, sleeping on the ground, the twice-born,

Verse 297 (padma.1.15.297)

वेदव्रतोपयोगी च चतुर्थांशेन योगतः। गुरवे दक्षिणां दत्वा समावर्तेद्यथाविधि।

vedavratopayogī ca caturthāṁśena yogataḥ gurave dakṣiṇāṁ datvā samāvartedyathāvidhi

observing the vows of Vedic study, having spent a quarter of his life in this discipline, having given his fee to the guru, should return home according to rule.

Verse 298 (padma.1.15.298)

धर्मान्वितैर्युतो दारैरग्नीनावाह्य पूजयेत्। द्वितीयमायुषो भागं गृहमेधी समाचरेत्।

dharmānvitairyuto dārairagnīnāvāhya pūjayet dvitīyamāyuṣo bhāgaṁ gṛhamedhī samācaret

Joined with a righteous wife, he should invoke and worship the sacred fires. For the second quarter of his life, the householder should thus conduct himself.

Verse 299 (padma.1.15.299)

गृहस्थवृत्तयः पूर्वं चतस्रो मुनिभिः कृताः। कुसूलधान्या प्रथमा कुंभीधान्या द्वितीयका।

gṛhasthavṛttayaḥ pūrvaṁ catasro munibhiḥ kṛtāḥ kusūladhānyā prathamā kuṁbhīdhānyā dvitīyakā

Four modes of householder livelihood were established of old by the sages: the first, living on grain stored in a granary; the second, on grain stored in a jar;

Verse 300 (padma.1.15.300)

अश्वस्तनी तृतीयोक्ता कापोत्यथ चतुर्थिका। तासां परापरा श्रेष्ठा धर्मतो लोकजित्तमा।

aśvastanī tṛtīyoktā kāpotyatha caturthikā tāsāṁ parāparā śreṣṭhā dharmato lokajittamā

the third is declared to be living day to day without storing for tomorrow; and the fourth, the pigeon's mode. Of these, each is more excellent than the last in dharma, and foremost in conquering the worlds.

Verse 301 (padma.1.15.301)

षट्कर्मवर्त्तकस्त्वेकस्त्रिभिरन्यः प्रसर्पते। द्वाभ्यां चैव चतुर्थस्तु द्विजः स ब्रह्मणि स्थितः।

ṣaṭkarmavarttakastvekastribhiranyaḥ prasarpate dvābhyāṁ caiva caturthastu dvijaḥ sa brahmaṇi sthitaḥ

One twice-born lives by six occupations; another gets along through three; a third by two — and he alone stands firm in Brahman.

Verse 302 (padma.1.15.302)

गृहमेधिव्रतादन्यन्महत्तीर्थं न चक्षते। नात्मार्थे पाचयेदन्नं न वृथा घातयेत्पशुम्।

gṛhamedhivratādanyanmahattīrthaṁ na cakṣate nātmārthe pācayedannaṁ na vṛthā ghātayetpaśum

No tirtha greater than the householder's vow is spoken of. He should not cook food purely for his own sake, nor slay any animal without purpose.

Verse 303 (padma.1.15.303)

प्राणी वा यदि वाप्राणी संस्काराद्यज्ञमर्हति। न दिवा प्रस्वपेज्जातु न पूर्वापररात्रयोः।

prāṇī vā yadi vāprāṇī saṁskārādyajñamarhati na divā prasvapejjātu na pūrvāpararātrayoḥ

Whether animate or inanimate, only through proper rites does anything become fit for sacrifice. He should never sleep during the day, nor in the early or late part of the night.

Verse 304 (padma.1.15.304)

न भुंजीतांतराकाले नानृतं तु वदेदिह। न चाप्यश्नन्वसेद्विप्रो गृहे कश्चिदपूजितः।

na bhuṁjītāṁtarākāle nānṛtaṁ tu vadediha na cāpyaśnanvasedvipro gṛhe kaścidapūjitaḥ

He should not eat at improper times, and should never speak untruth here. And while a brahmin eats, no one in his house should remain unhonored,

Verse 305 (padma.1.15.305)

तथास्यातिथयः पूज्या हव्यकव्यवहाः स्मृताः। वेदविद्याव्रतस्नाता श्रोत्रिया वेदपारगाः।

tathāsyātithayaḥ pūjyā havyakavyavahāḥ smṛtāḥ vedavidyāvratasnātā śrotriyā vedapāragāḥ

his guests likewise are to be honored, held to be the bearers of offerings to gods and ancestors — those who have completed their bath after Vedic study and vows, learned in the shrutis, masters of the Veda,

Verse 306 (padma.1.15.306)

स्वकर्मजीविनोदांताः क्रियावंतस्तपस्विनः। तेषां हव्यं च कव्यं चाप्यर्हणार्थं विधीयते।

svakarmajīvinodāṁtāḥ kriyāvaṁtastapasvinaḥ teṣāṁ havyaṁ ca kavyaṁ cāpyarhaṇārthaṁ vidhīyate

living by their own proper occupation, self-controlled, engaged in ritual acts, given to austerity — for such, offerings to gods and ancestors are prescribed as their due honor.

Verse 307 (padma.1.15.307)

नश्वरैस्संप्रयातस्य स्वधर्मापगतस्य च। अपविद्धाग्निहोत्रस्य गुरोर्वालीककारिणः।

naśvaraissaṁprayātasya svadharmāpagatasya ca apaviddhāgnihotrasya gurorvālīkakāriṇaḥ

For one who keeps company with worthless persons, who has fallen from his own dharma, who has abandoned the Agnihotra, who has wronged his guru,

Verse 308 (padma.1.15.308)

असत्याभिनिवेशस्य नाधिकारोस्ति कर्मणोः। संविभागोत्र भूतानां सर्वेषामेव शिष्यते।

asatyābhiniveśasya nādhikārosti karmaṇoḥ saṁvibhāgotra bhūtānāṁ sarveṣāmeva śiṣyate

and for one attached to falsehood — such a person has no entitlement to these two rites. Here, sharing one's resources with all beings is what is enjoined.

Verse 309 (padma.1.15.309)

तथैवापचमानेभ्यः प्रदेयं गृहमेधिना। विघसाशी भवेन्नित्यं नित्यं चामृतभोजनः।

tathaivāpacamānebhyaḥ pradeyaṁ gṛhamedhinā vighasāśī bhavennityaṁ nityaṁ cāmṛtabhojanaḥ

Likewise, the householder should give even to those cooking apart from the household rite. He should ever be a 'vighasashin,' an eater of the remainder, and ever partake of 'amrita' food.

Verse 310 (padma.1.15.310)

अमृतं यज्ञशेषं स्याद्भोजनं हविषा समम्। संभुक्तशेषं योश्नाति तमाहुर्विघसाशिनम्।

amṛtaṁ yajñaśeṣaṁ syādbhojanaṁ haviṣā samam saṁbhuktaśeṣaṁ yośnāti tamāhurvighasāśinam

The remainder of a sacrifice is 'amrita,' food equal to the oblation itself. He who eats what remains after all others have eaten is called a 'vighasashin.'

Verse 311 (padma.1.15.311)

स्वदारनिरतो दांतो दक्षोत्यर्थं जितेंद्रियः। ऋत्विक्पुरोहिताचार्यमातुलातिथिसंहतैः।

svadāranirato dāṁto dakṣotyarthaṁ jiteṁdriyaḥ ṛtvikpurohitācāryamātulātithisaṁhataiḥ

Devoted to his own wife, self-controlled, exceedingly skillful, senses conquered — with the officiating priest, the family priest, the teacher, the maternal uncle, and the gathered guests,

Verse 312 (padma.1.15.312)

वृद्धबालातुरैर्वैद्यैर्ज्ञातिसंबंधि बांधवैः। मात्रा पित्रा च जामात्रा भ्रात्रा पुत्रेण भार्यया।

vṛddhabālāturairvaidyairjñātisaṁbaṁdhi bāṁdhavaiḥ mātrā pitrā ca jāmātrā bhrātrā putreṇa bhāryayā

with the elderly, children, the sick, physicians, kinsmen, relations, connections, mother, father, son-in-law, brother, son, wife,

Verse 313 (padma.1.15.313)

दुहित्रा दासवर्गेण विवादं न समाचरेत्। एतान्विमुच्य संवादान्सर्वपापैः प्रमुच्यते।

duhitrā dāsavargeṇa vivādaṁ na samācaret etānvimucya saṁvādānsarvapāpaiḥ pramucyate

daughter, and the servant class — with these he should not engage in dispute. Avoiding conflicts with all of these, one is released from all sins.

Verse 314 (padma.1.15.314)

एतैर्जितैस्तु जयति सर्वलोकान्न संशयः। आचार्यो ब्रह्मलोकेशः प्राजापत्य प्रभुः पिता।

etairjitaistu jayati sarvalokānna saṁśayaḥ ācāryo brahmalokeśaḥ prājāpatya prabhuḥ pitā

By conquering the urge to dispute with these, one conquers all the worlds, without doubt. The teacher is the lord of the world of Brahma; the father is the mighty lord of the world of Prajapati;

Verse 315 (padma.1.15.315)

अतिथिः सर्वलोकेश ऋत्विग्वेदाश्रयः प्रभुः। जामाताप्सरसांलोके ज्ञातयो वैश्वदेविकाः।

atithiḥ sarvalokeśa ṛtvigvedāśrayaḥ prabhuḥ jāmātāpsarasāṁloke jñātayo vaiśvadevikāḥ

the guest is the lord of all worlds; the officiating priest is the mighty resort of the Vedas; the son-in-law belongs to the world of the Apsarases; kinsmen belong to the world of the Vishvadevas,

Verse 316 (padma.1.15.316)

संबंधि बांधवा दिक्षु पृथिव्यां मातृमातुलौ। वृद्धबालातुराश्चैव आकाशे प्रभविष्णवः।

saṁbaṁdhi bāṁdhavā dikṣu pṛthivyāṁ mātṛmātulau vṛddhabālāturāścaiva ākāśe prabhaviṣṇavaḥ

relations and connections belong to the quarters; mother and maternal uncle belong to the earth; the elderly, children, and sick — powerful as they are — belong to the sky,

Verse 317 (padma.1.15.317)

पुरोधा ऋषिलोकेशः संश्रितास्साध्यलोकपाः। अश्विलोकपतिर्वैद्यो भ्राता तु वसुलोकपः।

purodhā ṛṣilokeśaḥ saṁśritāssādhyalokapāḥ aśvilokapatirvaidyo bhrātā tu vasulokapaḥ

the family priest is lord of the world of the sages; dependents belong to the world-guardians called Sadhyas; the physician is lord of the world of the Ashvins; the brother is guardian of the world of the Vasus,

Verse 318 (padma.1.15.318)

चंद्रलोकेश्वरी भार्या दुहिताप्सरसां गृहे। भ्राता ज्येष्ठः समः पित्रा भार्या पुत्र स्वकातनुः।

caṁdralokeśvarī bhāryā duhitāpsarasāṁ gṛhe bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putra svakātanuḥ

the wife is mistress of the world of the moon; the daughter, within the household, is like an Apsara. The elder brother is equal to the father; wife and son are one's own body;

Verse 319 (padma.1.15.319)

कायस्था दासवर्गाश्च दुहिता कृपणं परम्। तस्मादेतैरधिक्षिप्तः सहेन्नित्यमसंज्वरः।

kāyasthā dāsavargāśca duhitā kṛpaṇaṁ param tasmādetairadhikṣiptaḥ sahennityamasaṁjvaraḥ

one's household members and servants, and the daughter, are the most deserving of compassion. Therefore, even if reproached by these, one should always bear it patiently, without inner turmoil,

Verse 320 (padma.1.15.320)

गृहधर्मरतो विद्वान्धर्मनिष्ठो जितक्लमः। नारभेद्बहुकार्याणि धर्मवान्किंचिदारभेत्।

gṛhadharmarato vidvāndharmaniṣṭho jitaklamaḥ nārabhedbahukāryāṇi dharmavānkiṁcidārabhet

being devoted to household dharma, learned, firm in dharma, having conquered weariness. A righteous man should not undertake many affairs — he should undertake only a little.

Verse 321 (padma.1.15.321)

गृहस्थवृत्तयस्तिस्रस्तासां निश्रेयसं परं। परस्परं तथैवाहुश्चातुराश्रम्यमेव च।

gṛhasthavṛttayastisrastāsāṁ niśreyasaṁ paraṁ parasparaṁ tathaivāhuścāturāśramyameva ca

Of the remaining three householder livelihoods, their supreme good is declared, and likewise their relation to one another, and the fourfold ashrama system itself.

Verse 322 (padma.1.15.322)

ये चोक्तानि यमास्तेषां सर्वं कार्यं बुभूषुणा। कुंभधान्यैरुंच्छशिलैः कापोतीं वृत्तिमाश्रितैः।

ye coktāni yamāsteṣāṁ sarvaṁ kāryaṁ bubhūṣuṇā kuṁbhadhānyairuṁcchaśilaiḥ kāpotīṁ vṛttimāśritaiḥ

Whatever restraints have been declared for these, one desiring spiritual progress must observe all of them — for those living on jar-stored grain, on gleaned grain, and for those resorting to the pigeon's mode of livelihood.

Verse 323 (padma.1.15.323)

यस्मिंश्चैते वसंत्यर्थास्तद्राष्ट्रमभिवर्धते। पूर्वापरान्दशपरान्पुनाति च पितामहान्।

yasmiṁścaite vasaṁtyarthāstadrāṣṭramabhivardhate pūrvāparāndaśaparānpunāti ca pitāmahān

In whatever land such righteous wealth-bearers dwell, that kingdom flourishes; and such a one purifies ten generations of ancestors, both past and to come.

Verse 324 (padma.1.15.324)

गृहस्थवृत्तिमप्येतां वर्तयेद्यो गतव्यथः। स चक्रधरलोकानां समानाम्प्राप्नुयाद्गतिम्।

gṛhasthavṛttimapyetāṁ vartayedyo gatavyathaḥ sa cakradharalokānāṁ samānāmprāpnuyādgatim

Whoever, free of distress, conducts this householder livelihood, attains a destiny equal to that of the worlds of the discus-bearer.

Verse 325 (padma.1.15.325)

जितेंद्रियाणामथवा गतिरेषा विधीयते। स्वर्गलोको गृहस्थानां प्रतिष्ठा नियतात्मनां।

jiteṁdriyāṇāmathavā gatireṣā vidhīyate svargaloko gṛhasthānāṁ pratiṣṭhā niyatātmanāṁ

Or this is the destiny prescribed for men of conquered senses. The world of heaven is the foundation for householders of disciplined soul.

Verse 326 (padma.1.15.326)

ब्रह्मणाभिहता श्रेणी ह्येषा यस्याः प्रमुच्यते। द्वितीयां क्रमशः प्राप्य स्वर्गलोके महीयते।

brahmaṇābhihatā śreṇī hyeṣā yasyāḥ pramucyate dvitīyāṁ kramaśaḥ prāpya svargaloke mahīyate

This is the staircase declared by Brahma; whoever is released from this stage attains, in due order, the second stage, and is honored in the world of heaven.

Verse 327 (padma.1.15.327)

तृतीयामपि वक्ष्यामि वानप्रस्थाश्रमं शृणु। गृहस्थस्तु यदा पश्येद्वलीपलितमात्मनः।

tṛtīyāmapi vakṣyāmi vānaprasthāśramaṁ śṛṇu gṛhasthastu yadā paśyedvalīpalitamātmanaḥ

I shall now tell of the third stage as well — hear of the vanaprastha (forest-dweller) stage. When the householder sees wrinkles and gray hair upon himself,

Verse 328 (padma.1.15.328)

अपत्यस्यैव चापत्यं वनमेव तदाश्रयेत्। गृहस्थव्रतखिन्नानां वानप्रस्थाश्रमौकसां।

apatyasyaiva cāpatyaṁ vanameva tadāśrayet gṛhasthavratakhinnānāṁ vānaprasthāśramaukasāṁ

and grandchildren from his own sons as well, then he should take refuge in the forest itself. O Bhishma, hear now of those wearied by the householder's vow, who dwell in the vanaprastha stage,

Verse 329 (padma.1.15.329)

श्रूयतां भीष्म भद्रं ते सर्वलोकाश्रयात्मनां। दीक्षापूर्वं निवृत्तानां पुण्यदेशनिवासिनां।

śrūyatāṁ bhīṣma bhadraṁ te sarvalokāśrayātmanāṁ dīkṣāpūrvaṁ nivṛttānāṁ puṇyadeśanivāsināṁ

may good come to you, O Bhishma — those whose very selves are the refuge of all worlds, who, having first undergone initiation, have withdrawn from worldly life and dwell in sacred lands,

Verse 330 (padma.1.15.330)

प्रज्ञाबलयुजां पुंसां सत्यशौचक्षमावतां। तृतीयमायुषो भागं वानप्रस्थाश्रमे वसन्।

prajñābalayujāṁ puṁsāṁ satyaśaucakṣamāvatāṁ tṛtīyamāyuṣo bhāgaṁ vānaprasthāśrame vasan

men joined with the strength of wisdom, endowed with truth, purity, and forbearance, who dwell in the vanaprastha stage for the third quarter of their life —

Verse 331 (padma.1.15.331)

तानेवाग्नीन्परिचरेद्यजमानो दिवौकसः। नियतो नियताहारो विष्णुभक्तिप्रसक्तिमान्।

tānevāgnīnparicaredyajamāno divaukasaḥ niyato niyatāhāro viṣṇubhaktiprasaktimān

sacrificing for the dwellers of heaven, they tend those very same fires — restrained, with regulated diet, devoted to devotion for Vishnu.

Verse 332 (padma.1.15.332)

तदाग्निहोत्रमात्राणि यज्ञांगानि च सर्वशः। अकृष्टं वै व्रीहियवं नीवारं विघसानि च।

tadāgnihotramātrāṇi yajñāṁgāni ca sarvaśaḥ akṛṣṭaṁ vai vrīhiyavaṁ nīvāraṁ vighasāni ca

Then, for the measures of the Agnihotra and all the limbs of sacrifice, with uncultivated rice and barley, wild rice, and gleaned remnants,

Verse 333 (padma.1.15.333)

ग्रीष्मे हविष्यं प्रायच्छेत्स माघेष्वपि पंचसु। वानप्रस्थाश्रमेप्येताश्चतस्रो वृत्तयः स्मृताः।

grīṣme haviṣyaṁ prāyacchetsa māgheṣvapi paṁcasu vānaprasthāśramepyetāścatasro vṛttayaḥ smṛtāḥ

in summer, and also during the five months beginning with Magha, they offer the oblation. In the vanaprastha stage too, these same four modes of livelihood are held.

Verse 334 (padma.1.15.334)

सद्यः प्रभक्षकाः केचित्केचिन्मासिकसंचयान्। वार्षिकान्संचयान्केचित्केचिद्द्वादशवार्षिकान्।

sadyaḥ prabhakṣakāḥ kecitkecinmāsikasaṁcayān vārṣikānsaṁcayānkecitkeciddvādaśavārṣikān

Some eat only what is gathered that very day; some make monthly stores; some make yearly stores; and some make stores lasting twelve years,

Verse 335 (padma.1.15.335)

कुर्वन्त्यतिथिपूजार्थं यज्ञतन्त्रार्थमेव च। अभ्रावकाशा वर्षासु हेमंते जलसंश्रयाः।

kurvantyatithipūjārthaṁ yajñatantrārthameva ca abhrāvakāśā varṣāsu hemaṁte jalasaṁśrayāḥ

doing so for the sake of honoring guests and for the sake of sacrificial rites. Lying exposed to the clouds in the rainy season, dwelling in water during winter,

Verse 336 (padma.1.15.336)

ग्रीष्मे पंचाग्नितपसः शरद्यमृतभोजनाः। भूमौ विपरिवर्तंते तिष्ठंति प्रपदैरपि।

grīṣme paṁcāgnitapasaḥ śaradyamṛtabhojanāḥ bhūmau viparivartaṁte tiṣṭhaṁti prapadairapi

practicing the five-fire austerity in summer, eating only what falls naturally in autumn — they roll upon the ground, and even stand on tiptoe,

Verse 337 (padma.1.15.337)

स्थानासने च वर्तन्ते वसनेष्वपि संस्थिते। दंतोलूखलिनः केचिदश्मकुट्टास्तथा परे।

sthānāsane ca vartante vasaneṣvapi saṁsthite daṁtolūkhalinaḥ kecidaśmakuṭṭāstathā pare

they remain standing or seated, dwelling even amid coverings; some use their teeth as mortar, while others grind their food with a stone.

Verse 338 (padma.1.15.338)

शुक्लपक्षे पिबन्त्येके यवागूं क्वथितां क्वचित्। कृष्णपक्षे पिबंत्येके भुंजते च यथागमम्।

śuklapakṣe pibantyeke yavāgūṁ kvathitāṁ kvacit kṛṣṇapakṣe pibaṁtyeke bhuṁjate ca yathāgamam

In the bright fortnight some occasionally drink boiled barley-gruel; in the dark fortnight some drink and eat according to what has come to them.

Verse 339 (padma.1.15.339)

मूलैरेके फलैरेके जलैरेके दृढव्रताः। वर्त्तयंति यथान्यायं वैखानस धृतव्रताः।

mūlaireke phalaireke jalaireke dṛḍhavratāḥ varttayaṁti yathānyāyaṁ vaikhānasa dhṛtavratāḥ

Some live on roots, some on fruits, some, firm in their vows, on water alone, conducting themselves according to right practice — the Vaikhanasa followers, holding to their vows.

Verse 340 (padma.1.15.340)

एताश्चान्याश्च विविधा दीक्षास्तेषां मनस्विनां। चतुर्थश्चौपनिषदो धर्मः साधारणो मतः।

etāścānyāśca vividhā dīkṣāsteṣāṁ manasvināṁ caturthaścaupaniṣado dharmaḥ sādhāraṇo mataḥ

These and various other consecrations belong to these resolute ones. The fourth dharma, the Upanishadic one, is held to be common to all.

Verse 341 (padma.1.15.341)

वानप्रस्थो गृहस्थश्च सततोन्यः प्रवर्त्तते। तस्मिन्नेव युगे तात विप्रैः सर्वार्थदर्शिभिः।

vānaprastho gṛhasthaśca satatonyaḥ pravarttate tasminneva yuge tāta vipraiḥ sarvārthadarśibhiḥ

The forest-dweller and the householder proceed continually by different paths. O dear one, in that very age, among brahmins who saw the truth of all things —

Verse 342 (padma.1.15.342)

अगस्त्यश्च सप्तर्षयो मधुच्छंदो गवेषणः। सांकृतिः सदिवो भांडिर्यवप्रोथो ह्यथर्वणः।

agastyaśca saptarṣayo madhucchaṁdo gaveṣaṇaḥ sāṁkṛtiḥ sadivo bhāṁḍiryavaprotho hyatharvaṇaḥ

Agastya, and the seven sages, Madhuchandas, Gaveshana, Sankriti, Sadiva, Bhandi, Yavaprotha, and Atharvana,

Verse 343 (padma.1.15.343)

अहोवीर्यस्तथा काम्यः स्थाणुर्मेधातिथिर्बुधः। मनोवाकः शिनीवाकः शून्यपालो कृतव्रणः।

ahovīryastathā kāmyaḥ sthāṇurmedhātithirbudhaḥ manovākaḥ śinīvākaḥ śūnyapālo kṛtavraṇaḥ

Ahovirya, and Kamya, Sthanu, Medhatithi, Budha, Manovaka, Shinivaka, Shunyapala, and Kritavrana —

Verse 344 (padma.1.15.344)

एते कर्मसु विद्वांसस्ततः स्वर्गमुपागमन्। एते प्रत्यक्षधर्माणस्तथा यायावरागणाः।

ete karmasu vidvāṁsastataḥ svargamupāgaman ete pratyakṣadharmāṇastathā yāyāvarāgaṇāḥ

these, learned in ritual actions, thereby attained heaven. These were seers of dharma made directly manifest, belonging also to the wandering ascetic groups,

Verse 345 (padma.1.15.345)

ऋषीणामुग्रतपसां धर्मनैपुण्यदर्शिनाम्। सुरेश्वरं समाराध्य ब्राह्मणा वनमाश्रिताः।

ṛṣīṇāmugratapasāṁ dharmanaipuṇyadarśinām sureśvaraṁ samārādhya brāhmaṇā vanamāśritāḥ

sages of terrible austerity, seers skilled in dharma; having duly worshipped the Lord of gods, brahmins take refuge in the forest,

Verse 346 (padma.1.15.346)

अपास्योपरता मायां ब्राह्मणा वनमाश्रिताः। अनक्षत्रास्तथा धृष्या दृश्यन्ते प्रोषिता गणाः।

apāsyoparatā māyāṁ brāhmaṇā vanamāśritāḥ anakṣatrāstathā dhṛṣyā dṛśyante proṣitā gaṇāḥ

having cast off illusion and become detached, brahmins take refuge in the forest; without any worldly mark, and bold, such departed hosts are seen there,

Verse 347 (padma.1.15.347)

जरया तु परिद्यूना व्याधिना परिपीडिताः। चतुर्थं त्वाश्रमं शेषं वानप्रस्थाश्रमाद्ययुः।

jarayā tu paridyūnā vyādhinā paripīḍitāḥ caturthaṁ tvāśramaṁ śeṣaṁ vānaprasthāśramādyayuḥ

worn away by old age, afflicted by disease, they proceed from the vanaprastha stage onward to the remaining fourth stage.

Verse 348 (padma.1.15.348)

सद्यस्कारी सुनिर्वाप्य सर्ववेदसदक्षिणाम्। आत्मयाजी सौम्यमतिरात्मक्रीडात्मसंश्रयः।

sadyaskārī sunirvāpya sarvavedasadakṣiṇām ātmayājī saumyamatirātmakrīḍātmasaṁśrayaḥ

Performing the immediate renunciation rite, having offered a fee equal in worth to the whole Veed, sacrificing to the Self, gentle-minded, delighting in the Self,

Verse 349 (padma.1.15.349)

आत्मन्यग्निं समाधाय त्यक्त्वासर्वपरिग्रहम्। सद्यस्कश्च यजेद्यज्ञानिष्टिं चैवेह सर्वदा।

ātmanyagniṁ samādhāya tyaktvāsarvaparigraham sadyaskaśca yajedyajñāniṣṭiṁ caiveha sarvadā

having placed the sacred fire within himself, having abandoned every possession, he who has performed the immediate rite should thereafter always perform sacrifice and its rites inwardly.

Verse 350 (padma.1.15.350)

सदैव याजिनां यज्ञानात्मनीज्या प्रवर्त्तते। त्रीनेवाग्नींस्त्यजेत्सम्यगात्मन्येवात्मना क्षणात्।

sadaiva yājināṁ yajñānātmanījyā pravarttate trīnevāgnīṁstyajetsamyagātmanyevātmanā kṣaṇāt

For such practitioners, sacrifice ever proceeds as worship within the Self. He should, by himself, in an instant, fully dissolve the three sacred fires into his very Self.

Verse 351 (padma.1.15.351)

प्राप्नुयाद्येन वा यच्च तत्प्राश्नीयादकुत्सयन्। केशलोमनखान्न्यस्येद्वानप्रस्थाश्रमे रतः।

prāpnuyādyena vā yacca tatprāśnīyādakutsayan keśalomanakhānnyasyedvānaprasthāśrame rataḥ

Whatever he obtains, and by whatever means, that he should eat without disdain. One devoted to the vanaprastha stage should shed his hair, body-hair, and nails,

Verse 352 (padma.1.15.352)

आश्रमादाश्रमं सद्यः पूतो गच्छति कर्मभिः। अभयं सर्वभूतेभ्यो यो दत्वा प्रव्रजेद्द्विजः।

āśramādāśramaṁ sadyaḥ pūto gacchati karmabhiḥ abhayaṁ sarvabhūtebhyo yo datvā pravrajeddvijaḥ

and thus, purified by his deeds, he passes at once from one stage of life to the next. That twice-born one who, having given fearlessness to all beings, goes forth into renunciation —

Verse 353 (padma.1.15.353)

लोकास्तेजोमयास्तस्य प्रेत्य चानंत्यमश्नुते। सुशीलवृत्तो व्यपनीतकल्मषो न चेह नामुत्र चरन्तुमीहते।

lokāstejomayāstasya pretya cānaṁtyamaśnute suśīlavṛtto vyapanītakalmaṣo na ceha nāmutra carantumīhate

his worlds hereafter become made of splendor, and he attains endlessness. Of good conduct, his taints removed, he strives for nothing more, neither here nor in the world beyond,

Verse 354 (padma.1.15.354)

अरोषमोहो गतसंधिविग्रहः स चेदुदासीनवदात्मचिंतया। यमेषु चैवान्यगतेषु न व्यथः स्वशास्त्रशून्यो हृदिनात्मविभ्रमः।

aroṣamoho gatasaṁdhivigrahaḥ sa cedudāsīnavadātmaciṁtayā yameṣu caivānyagateṣu na vyathaḥ svaśāstraśūnyo hṛdinātmavibhramaḥ

free of anger and delusion, beyond alliance and conflict, as if indifferent, absorbed in reflection on the Self; undisturbed even toward those following different disciplines, without dogmatic attachment to his own scripture, free of self-delusion in his heart —

Verse 355 (padma.1.15.355)

भवेद्यथेष्टागतिरात्मयाजिनी निस्संशये धर्मपरे जितेन्द्रिये। अतःपरं श्रेष्ठमतीवसद्गुणैरधिष्ठितं त्रीनतिवर्त्य चाश्रमान्।

bhavedyatheṣṭāgatirātmayājinī nissaṁśaye dharmapare jitendriye ataḥparaṁ śreṣṭhamatīvasadguṇairadhiṣṭhitaṁ trīnativartya cāśramān

such a self-sacrificer attains a destiny as he wishes, if he be free of doubt, devoted to dharma, and of conquered senses. Beyond this lies a still more excellent state, established in the finest virtues, attained by transcending the three prior stages —

Verse 356 (padma.1.15.356)

चतुर्थमुक्तं परमाश्रमं शृणु प्रकीर्त्यमानं परमं परायणम्। प्राप्य संस्कारमेताभ्यामाश्रमाभ्यां ततः परम्।

caturthamuktaṁ paramāśramaṁ śṛṇu prakīrtyamānaṁ paramaṁ parāyaṇam prāpya saṁskārametābhyāmāśramābhyāṁ tataḥ param

hear now of that supreme stage, called the fourth, being proclaimed as the highest refuge. Having obtained consecration through these two preceding stages, and then beyond that,

Verse 357 (padma.1.15.357)

यत्कार्यं परमात्मार्थं तत्त्वमेकमनाः शृणु। काषायं धारयित्वा तु श्रेणीस्थानेषु च त्रिषु।

yatkāryaṁ paramātmārthaṁ tattvamekamanāḥ śṛṇu kāṣāyaṁ dhārayitvā tu śreṇīsthāneṣu ca triṣu

hear, with single-pointed mind, that truth which is the duty to be done for the sake of the Supreme Self. Having donned the ochre robe, and having passed through the three prior stages of life,

Verse 358 (padma.1.15.358)

यो व्रजेच्च परं स्थानं पारिव्राज्यमनुत्तमम्। तद्भावनेन संन्यस्य वर्तनं श्रूयतां तथा।

yo vrajecca paraṁ sthānaṁ pārivrājyamanuttamam tadbhāvanena saṁnyasya vartanaṁ śrūyatāṁ tathā

whoever goes forth to that supreme station, the unsurpassed state of wandering renunciation, taking sannyasa through that very contemplation — hear likewise of his conduct.

Verse 359 (padma.1.15.359)

एक एव चरेद्धर्मं सिध्यर्थमसहायवान्। एकश्चरति यः पश्यन्न जहाति न हीयते।

eka eva careddharmaṁ sidhyarthamasahāyavān ekaścarati yaḥ paśyanna jahāti na hīyate

He should practice dharma entirely alone, for the sake of accomplishment, without a companion. He who walks alone, seeing the truth, neither abandons anything nor is himself diminished.

Verse 360 (padma.1.15.360)

अनग्निरनिकेतस्तु ग्रामं भिक्षार्थमाश्रयेत्। अश्वस्तनविधानः स्यान्मुनिर्भावसमन्वितः।

anagniraniketastu grāmaṁ bhikṣārthamāśrayet aśvastanavidhānaḥ syānmunirbhāvasamanvitaḥ

Without fire, without a fixed dwelling, he should resort to a village only for the sake of alms. That sage, keeping no store for tomorrow, should remain full of contemplative feeling,

Verse 361 (padma.1.15.361)

लघ्वाशी नियताहारः सकृदन्नं निषेवयेत्। कपालं वृक्षमूलानि कुचेलमसहायता।

laghvāśī niyatāhāraḥ sakṛdannaṁ niṣevayet kapālaṁ vṛkṣamūlāni kucelamasahāyatā

eating little, with regulated diet, taking food only once a day. A begging-bowl, dwelling at the roots of trees, tattered garments, and having no companion —

Verse 362 (padma.1.15.362)

उपेक्षा सर्वभूतानामेतावद्भिक्षु लक्षणम्। यस्मिन्वाचः प्रविशंति कूपे प्राप्ता मृता इव।

upekṣā sarvabhūtānāmetāvadbhikṣu lakṣaṇam yasminvācaḥ praviśaṁti kūpe prāptā mṛtā iva

and equanimity toward all beings — these are the marks of a mendicant. He into whom words enter as if falling into a well, vanishing there as though dead,

Verse 363 (padma.1.15.363)

न वक्तारं पुनर्यांति स कैवल्याश्रमे वसेत्। नैव पश्येन्न शृणुयादवाच्यं जातु कस्यचित्।

na vaktāraṁ punaryāṁti sa kaivalyāśrame vaset naiva paśyenna śṛṇuyādavācyaṁ jātu kasyacit

never to return again to the speaker — he dwells in the stage of kaivalya (ultimate isolation). He should never look upon or listen to anything unfit to be spoken about anyone,

Verse 364 (padma.1.15.364)

ब्राह्मणानां विशेषेण नैतद्भूयात्कथंचन। यद्ब्राह्मणस्यानुकूलं तदेव सततं वदेत्।

brāhmaṇānāṁ viśeṣeṇa naitadbhūyātkathaṁcana yadbrāhmaṇasyānukūlaṁ tadeva satataṁ vadet

especially concerning brahmins — this should never happen. He should always speak only that which is favorable to a brahmin.

Verse 365 (padma.1.15.365)

तूष्णीमासीत निंदायां कुर्वन्भैषज्यमात्मनः। येन पूर्णमिवाकाशं भवत्येकेन सर्वदा।

tūṣṇīmāsīta niṁdāyāṁ kurvanbhaiṣajyamātmanaḥ yena pūrṇamivākāśaṁ bhavatyekena sarvadā

In the face of censure he should remain silent, treating this as his own remedy. By which, though solitary, he remains ever full like the sky —

Verse 366 (padma.1.15.366)

शून्यं येन समाकीर्णं तं देवा ब्राह्मणं विदुः।

śūnyaṁ yena samākīrṇaṁ taṁ devā brāhmaṇaṁ viduḥ

and by which even emptiness seems filled — such a one the gods know as a true brahmin.

Verse 367 (padma.1.15.367)

येनकेन चिदाछिन्नो येनकेन चिदाशितः। यत्र क्वचन शायी च तं देवा ब्राह्मणं विदुः।

yenakena cidāchinno yenakena cidāśitaḥ yatra kvacana śāyī ca taṁ devā brāhmaṇaṁ viduḥ

Clothed with whatever he happens to have, fed by whatever he happens to receive, lying down wherever he happens to be — such a one the gods know as a true brahmin.

Verse 368 (padma.1.15.368)

अहेरिव जनाद्भीतः सुहृदो नरकादिव। कृपणादिव नारीभ्यस्तं देवा ब्राह्मणं विदुः।

aheriva janādbhītaḥ suhṛdo narakādiva kṛpaṇādiva nārībhyastaṁ devā brāhmaṇaṁ viduḥ

Fearful of people as of a serpent, of friends as of hell, of women as of a miser — such a one the gods know as a true brahmin.

Verse 369 (padma.1.15.369)

न हृष्येत विषीदेत मानितो मानितस्तथा। सर्वभूतेष्वभयदस्तं देवा ब्राह्मणं विदुः।

na hṛṣyeta viṣīdeta mānito mānitastathā sarvabhūteṣvabhayadastaṁ devā brāhmaṇaṁ viduḥ

He who neither rejoices when honored nor grieves when dishonored, who gives fearlessness to all beings — such a one the gods know as a true brahmin.

Verse 370 (padma.1.15.370)

नाभिनंदेत मरणं नाभिनंदेत जीवितम्। कालमेव निरीक्षेत निर्देशं कृषको यथा।

nābhinaṁdeta maraṇaṁ nābhinaṁdeta jīvitam kālameva nirīkṣeta nirdeśaṁ kṛṣako yathā

He who neither welcomes death nor welcomes life, but, like a farmer, awaits only the proper time —

Verse 371 (padma.1.15.371)

अनभ्याहतचित्तश्च दांतश्चाहतधीस्तथा। विमुक्तः सर्वपापेभ्यो नरो गच्छेत्ततो दिवम्।

anabhyāhatacittaśca dāṁtaścāhatadhīstathā vimuktaḥ sarvapāpebhyo naro gacchettato divam

undisturbed in mind, self-controlled, his intellect unbroken — such a man, freed from all sins, thereafter goes to heaven.

Verse 372 (padma.1.15.372)

अभयं सर्वभूतेभ्यो भूतानामभयं यतः। तस्य देहविमुक्तस्य भयं नास्ति कुतश्चन।

abhayaṁ sarvabhūtebhyo bhūtānāmabhayaṁ yataḥ tasya dehavimuktasya bhayaṁ nāsti kutaścana

Since he gives fearlessness to all beings, and receives fearlessness from beings in turn, for that one, freed from the body, there is no fear from anywhere.

Verse 373 (padma.1.15.373)

यथा नागपदेऽन्यानि पदानि पदगामिनाम्। सर्वाण्येवावलीयंते तथा ज्ञानानि चेतसि।

yathā nāgapade'nyāni padāni padagāminām sarvāṇyevāvalīyaṁte tathā jñānāni cetasi

Just as, within an elephant's footprint, all the footprints of every other walking creature merge and vanish, so too do all forms of knowledge merge within true awareness.

Verse 374 (padma.1.15.374)

एवं सर्वमहिंसायां धर्मोऽर्थश्च महीयते। मृतः स नित्यं भवति यो हिंसां प्रतिपद्यते।

evaṁ sarvamahiṁsāyāṁ dharmo'rthaśca mahīyate mṛtaḥ sa nityaṁ bhavati yo hiṁsāṁ pratipadyate

Thus all dharma and artha find their exaltation solely within non-violence. He who resorts to violence is, in effect, forever as good as dead.

Verse 375 (padma.1.15.375)

अहिंसकस्ततः सम्यग्धृतिमान्नियतेंद्रियः। शरण्यस्सर्वभूतानां गतिमाप्नोत्यनुत्तमाम्।

ahiṁsakastataḥ samyagdhṛtimānniyateṁdriyaḥ śaraṇyassarvabhūtānāṁ gatimāpnotyanuttamām

The non-violent one, steadfast, self-controlled, becoming a refuge for all beings, at last attains the supreme destination.

Verse 376 (padma.1.15.376)

एवं प्रज्ञानतृप्तस्य निर्भयस्य मनीषिणः। न मृत्युरधिकोभावः सोमृतत्वं च गच्छति।

evaṁ prajñānatṛptasya nirbhayasya manīṣiṇaḥ na mṛtyuradhikobhāvaḥ somṛtatvaṁ ca gacchati

For such a wise one, satisfied by true knowledge and free of fear, death is no further state to attain — he indeed goes to immortality.

Verse 377 (padma.1.15.377)

विमुक्तः सर्वसंगेभ्यो मुनिराकाशवत्स्थितः। विष्णुप्रियकरः शांतस्तं देवा ब्राह्मणं विदुः।

vimuktaḥ sarvasaṁgebhyo munirākāśavatsthitaḥ viṣṇupriyakaraḥ śāṁtastaṁ devā brāhmaṇaṁ viduḥ

Freed from every attachment, a sage abiding steady like the sky, pleasing to Vishnu, at peace — such a one the gods know as a true brahmin.

Verse 378 (padma.1.15.378)

जीवितं यस्य धर्मार्थं धर्मोरत्यर्थमेव च। अहोरात्रादि पुण्यार्थं तं देवा ब्राह्मणं विदुः।

jīvitaṁ yasya dharmārthaṁ dharmoratyarthameva ca ahorātrādi puṇyārthaṁ taṁ devā brāhmaṇaṁ viduḥ

He whose life is for the sake of dharma, and whose dharma is complete in itself; whose every day and night passes for merit's sake alone — such a one the gods know as a true brahmin.

Verse 379 (padma.1.15.379)

निवारितसमारंभं निर्नमस्कारमस्तुतिम्। अक्षीणं क्षीणकर्माणं तं देवा ब्राह्मणं विदुः।

nivāritasamāraṁbhaṁ nirnamaskāramastutim akṣīṇaṁ kṣīṇakarmāṇaṁ taṁ devā brāhmaṇaṁ viduḥ

One who has ceased undertaking new works, who neither craves salutation nor praise; who, though undiminished in essence, has exhausted his worldly deeds — such a one the gods know as a true brahmin.

Verse 380 (padma.1.15.380)

सर्वाणि भूतानि सुखं रमंते सर्वाणि दुःखानि भृशं भवंति। तेषां भवोत्पादनजातखेदः कुर्यात्तु कर्माणि च श्रद्दधानः।

sarvāṇi bhūtāni sukhaṁ ramaṁte sarvāṇi duḥkhāni bhṛśaṁ bhavaṁti teṣāṁ bhavotpādanajātakhedaḥ kuryāttu karmāṇi ca śraddadhānaḥ

All beings delight in happiness, and all beings become intensely afflicted by sorrows too. Even knowing the weariness born of their very coming into existence, a person of faith should still perform his prescribed deeds,

Verse 381 (padma.1.15.381)

दानं हि भूताभयदक्षिणायाः सर्वाणि दानान्यधितिष्ठतीह। तीक्ष्णे तनुं यः प्रथमं जुहोति सोनंतमाप्नोत्यभयं प्रजाभ्यः।

dānaṁ hi bhūtābhayadakṣiṇāyāḥ sarvāṇi dānānyadhitiṣṭhatīha tīkṣṇe tanuṁ yaḥ prathamaṁ juhoti sonaṁtamāpnotyabhayaṁ prajābhyaḥ

for the gift of fearlessness to beings, as a sacrificial offering, surpasses all other gifts here. He who first offers his own body into the fierce fire obtains endless fearlessness for all creatures.

Verse 382 (padma.1.15.382)

उत्तानमास्येन हविर्जुहोति अनंतमाप्नोत्यभितः प्रतिष्ठाम्। तस्यांगसंगादभिनिष्कृतं च वैश्वानरं सर्वमिदं प्रपेदे।

uttānamāsyena havirjuhoti anaṁtamāpnotyabhitaḥ pratiṣṭhām tasyāṁgasaṁgādabhiniṣkṛtaṁ ca vaiśvānaraṁ sarvamidaṁ prapede

He who offers the oblation with face turned upward attains endless foundation on every side. Purified by contact with his very limbs, this whole universe comes under the universal fire, Vaishvanara.

Verse 383 (padma.1.15.383)

प्रादेशमात्रं हृदभिस्रुतं यत्तस्मिन्प्राणेनात्मयाजी जुहोति। तस्याग्निहोत्रे हुतमात्मसंस्थं सर्वेषु लोकेषु सदैव तेषु।

prādeśamātraṁ hṛdabhisrutaṁ yattasminprāṇenātmayājī juhoti tasyāgnihotre hutamātmasaṁsthaṁ sarveṣu lokeṣu sadaiva teṣu

That which flows forth, a mere span in measure, from the heart — into that, the self-sacrificer offers with his very breath. In his Agnihotra, that offering, abiding within the Self, reaches, always, into all those worlds.

Verse 384 (padma.1.15.384)

देवं विधातुं त्रिवृतं सुवर्णं ये वै विदुस्तं परमार्थभूतम्। ते सर्वभूतेषु महीयमाना देवाः समर्था अमृतं व्रजंति।

devaṁ vidhātuṁ trivṛtaṁ suvarṇaṁ ye vai vidustaṁ paramārthabhūtam te sarvabhūteṣu mahīyamānā devāḥ samarthā amṛtaṁ vrajaṁti

Those who truly know that ordainer, threefold, golden god, the very essence of the highest truth — they, honored among all beings as capable gods, attain immortality.

Verse 385 (padma.1.15.385)

वेदांश्च वेद्यं च विधिं च कृत्स्नमथो निरुक्तं परमार्थतां च। सर्वं शरीरात्मनि यः प्रवेद तस्याभिसर्वे प्रचरंति नित्यम्।

vedāṁśca vedyaṁ ca vidhiṁ ca kṛtsnamatho niruktaṁ paramārthatāṁ ca sarvaṁ śarīrātmani yaḥ praveda tasyābhisarve pracaraṁti nityam

He who knows, entirely within his own bodily self, the Vedas, that which is to be known, the whole of ritual injunction, etymology, and the truth of the highest reality — toward him all beings ever turn.

Verse 386 (padma.1.15.386)

भूमावसक्तं दिवि चाप्रमेयं हिरण्मयं तं च समंडलांते। प्रदक्षिणं दक्षिणमंतरिक्षे यो वेदनाप्यात्मनि दीप्तरश्मिः।

bhūmāvasaktaṁ divi cāprameyaṁ hiraṇmayaṁ taṁ ca samaṁḍalāṁte pradakṣiṇaṁ dakṣiṇamaṁtarikṣe yo vedanāpyātmani dīptaraśmiḥ

He who knows, within his own self, that golden god, attached to the earth yet immeasurable in the sky, at the rim of his own disc, circling rightward through mid-space, of blazing rays —

Verse 387 (padma.1.15.387)

आवर्तमानं च विवर्तमानं षण्नेमि यद्द्वादशारं त्रिपर्व। यस्येदमास्यं परिपाति विश्वं तत्कालचक्रं निहितं गुहायाम्।

āvartamānaṁ ca vivartamānaṁ ṣaṇnemi yaddvādaśāraṁ triparva yasyedamāsyaṁ paripāti viśvaṁ tatkālacakraṁ nihitaṁ guhāyām

that wheel of time — turning and turning back, six-rimmed, twelve-spoked, three-jointed — whose very face protects this entire universe, hidden within the cave of the heart.

Verse 388 (padma.1.15.388)

यतः प्रसादं जगतः शरीरं सर्वांश्च लोकानधिगच्छतीह। तस्मिन्हि संतर्पयतीह देवान्स वै विमुक्तो भवतीह नित्यम्।

yataḥ prasādaṁ jagataḥ śarīraṁ sarvāṁśca lokānadhigacchatīha tasminhi saṁtarpayatīha devānsa vai vimukto bhavatīha nityam

By whose grace this body of the world and all the worlds are attained — he who, within that very Self, satisfies the gods becomes, right here, forever liberated.

Verse 389 (padma.1.15.389)

तेजोमयो नित्यमतः पुराणो लोके भवत्यर्थभयादुपैति। भूतानि यस्मान्नभयं व्रजंति भूतेभ्यो यो नो द्विजते कदाचित्।

tejomayo nityamataḥ purāṇo loke bhavatyarthabhayādupaiti bhūtāni yasmānnabhayaṁ vrajaṁti bhūtebhyo yo no dvijate kadācit

Ever made of splendor, and thereby ancient, he, established in the world, attains his true purpose free of fear. From him no fear comes to any being, and he himself is never disturbed by any being,

Verse 390 (padma.1.15.390)

अगर्हणीयो न च गर्हतेन्यान्स वै विप्रः प्रवरं स्वात्मनीक्षेत्। विनीतमोहोप्यपनीतकल्मषो न चेह नामुत्र च योर्थमृच्छति।

agarhaṇīyo na ca garhatenyānsa vai vipraḥ pravaraṁ svātmanīkṣet vinītamohopyapanītakalmaṣo na ceha nāmutra ca yorthamṛcchati

Beyond reproach, and reproaching no one else, that brahmin beholds the supreme within his own Self. Though free of delusion and his taints removed, he seeks nothing further, neither in this world nor in the world beyond.

Verse 391 (padma.1.15.391)

अरोषमोहः समलोष्टकांचनः प्रहीणशोको गतसंधिविग्रहः। अपेतनिंदास्तुतिरप्रियाप्रियश्चरन्नुदासीनवदेव भिक्षुः।

aroṣamohaḥ samaloṣṭakāṁcanaḥ prahīṇaśoko gatasaṁdhivigrahaḥ apetaniṁdāstutirapriyāpriyaścarannudāsīnavadeva bhikṣuḥ

Free of anger and delusion, regarding clod and gold as equal, his sorrow entirely gone, beyond alliance and conflict, past both blame and praise, beyond pleasant and unpleasant alike — such a mendicant wanders as if wholly detached.