The Vasishtha-Rakshasa Story and the Rules of Purana-Hearing

Verse 1 (padma.5.115.1)

श्रीराम उवाच- कथं पातकसंघात संक्रमे ब्राह्मणाधमे । पुराणज्ञः कथं व्याख्यां चकार द्विजसत्तम

śrīrāma uvāca- kathaṁ pātakasaṁghāta saṁkrame brāhmaṇādhame purāṇajñaḥ kathaṁ vyākhyāṁ cakāra dvijasattama

Shri Rama said: How, in that mass of accumulated sin, in that lowest of Brahmins, could the knower of the Purana perform his exposition, O best of the twice-born?

Verse 2 (padma.5.115.2)

शंभुरुवाच- अध्यापने चाध्ययने जायते चाथ संगमः । संगतौ वत्सरं राम याति पातकि पातकम्

śaṁbhuruvāca- adhyāpane cādhyayane jāyate cātha saṁgamaḥ saṁgatau vatsaraṁ rāma yāti pātaki pātakam

Shambhu said: In teaching and in learning, a bond is formed between the two; in that bond, O Rama, for a year, the sin of the sinner passes over to the teacher—

Verse 3 (padma.5.115.3)

पुराणज्ञे तु काकुत्स्थ सर्वतत्वार्थवेदिनि । अपिपातकसंदोह चीर्णपापं प्रणश्यति

purāṇajñe tu kākutstha sarvatatvārthavedini apipātakasaṁdoha cīrṇapāpaṁ praṇaśyati

—but in the knower of the Purana, O scion of Kakutstha, who knows the truth of all things, even a mass of accumulated, long-practiced sin is destroyed.

Verse 4 (padma.5.115.4)

प्रभूतवह्निनाशे हि धूमराशिर्यथैव हि । शलभो दीपनाशाय वह्निनाशाय न प्रभुः

prabhūtavahnināśe hi dhūmarāśiryathaiva hi śalabho dīpanāśāya vahnināśāya na prabhuḥ

For just as a great mass of smoke rises when a great fire dies down, a moth may extinguish a small lamp, but has no power to extinguish a great fire—

Verse 5 (padma.5.115.5)

कृतं पापं तथान्येषां नाशनाय पुराणिकः । भूतादिग्रस्तमर्त्यानां भूतादि भयमोचकः

kṛtaṁ pāpaṁ tathānyeṣāṁ nāśanāya purāṇikaḥ bhūtādigrastamartyānāṁ bhūtādi bhayamocakaḥ

—so the reciter of the Purana has power to destroy the sin committed by others too; like one who frees mortals seized by ghosts from their very fear of ghosts—

Verse 6 (padma.5.115.6)

समंत्रवानपनयेद्यथा न स्वयमातुरः । पौराणिकस्तथा पापं न किंचित्प्राप्तुमर्हति

samaṁtravānapanayedyathā na svayamāturaḥ paurāṇikastathā pāpaṁ na kiṁcitprāptumarhati

—one armed with the exorcising mantra removes it, without himself falling ill; so too the reciter of the Purana does not deserve to be touched by even a trace of the sin he removes.

Verse 7 (padma.5.115.7)

आत्मना च कृतं पापमन्यैरपि च यत्कृतम् । पुराणज्ञो नाशयति त्वतिदुष्टं स्वकर्म्म वा

ātmanā ca kṛtaṁ pāpamanyairapi ca yatkṛtam purāṇajño nāśayati tvatiduṣṭaṁ svakarmma vā

The knower of the Purana destroys sin committed by himself, and that committed by others too, even the most wicked deeds of his own doing—

Verse 8 (padma.5.115.8)

भवानीशे हृषीकेशे समवृत्तिर्विवेकवान् । लोकवेदक्रियावेत्ता रुद्रजाप्यतिनिःस्पृहः

bhavānīśe hṛṣīkeśe samavṛttirvivekavān lokavedakriyāvettā rudrajāpyatiniḥspṛhaḥ

—if he is of even disposition toward Bhavani's Lord and Hrishikesha alike, discerning, a knower of worldly and Vedic conduct, utterly free of desire even in his own recitation of Rudra's name—

Verse 9 (padma.5.115.9)

तुष्टः शांतः क्रियादक्षः प्रभूतो योगकृद्वशी । यथैव ते पुराणज्ञो वसिष्ठो भगवानृषिः

tuṣṭaḥ śāṁtaḥ kriyādakṣaḥ prabhūto yogakṛdvaśī yathaiva te purāṇajño vasiṣṭho bhagavānṛṣiḥ

—content, tranquil, skilled in ritual action, mighty, a practitioner of yoga, self-controlled — such indeed was your own family's knower of the Purana, the blessed sage Vasishtha.

Verse 10 (padma.5.115.10)

नियोगात्तव भूपाल अयोध्यायामतिष्ठत । अपालयद्भुवं कृत्स्नां त्वां च रक्षः समापतत्

niyogāttava bhūpāla ayodhyāyāmatiṣṭhata apālayadbhuvaṁ kṛtsnāṁ tvāṁ ca rakṣaḥ samāpatat

By your own appointment, O king, he dwelt in Ayodhya; he protected the whole earth, when a Rakshasa once fell upon you—

Verse 11 (padma.5.115.11)

स च शुक्रोपदेशेन राक्षसस्त्वामथाभ्यगात् । निद्रासक्तं हनिष्यामि नान्यथावसरस्त्विति

sa ca śukropadeśena rākṣasastvāmathābhyagāt nidrāsaktaṁ haniṣyāmi nānyathāvasarastviti

—that Rakshasa, by Shukra's own instruction, approached you, thinking: "I shall slay him while he lies asleep; there is no other opportunity."

Verse 12 (padma.5.115.12)

अथ विप्रो विदित्वैतद्वसिष्ठस्त्वद्धितप्रियः । सुप्तं प्रमत्तं काकुत्स्थं रक्षो हंति न संशयः

atha vipro viditvaitadvasiṣṭhastvaddhitapriyaḥ suptaṁ pramattaṁ kākutsthaṁ rakṣo haṁti na saṁśayaḥ

Learning of this, the Brahmin Vasishtha, dear to you and devoted to your welfare, thought: "This Rakshasa will surely slay the sleeping, unwary scion of Kakutstha, without doubt—"

Verse 13 (padma.5.115.13)

ब्रह्मावाप्तवरं तद्धि मया कार्यं निवारणम् । इति संचिंत्य विप्रर्षिः सेनामादाय निर्गतः

brahmāvāptavaraṁ taddhi mayā kāryaṁ nivāraṇam iti saṁciṁtya viprarṣiḥ senāmādāya nirgataḥ

"—for he has obtained a boon from Brahma; this must be prevented by me." Thinking thus, the Brahmin-sage set out, taking his own power with him.

Verse 14 (padma.5.115.14)

रक्षो हंतुमशक्तस्तु मृत्युहीनं ततो मुनिः । स्वयं च राक्षसो भूत्वा वाक्यमाह महामुनिः

rakṣo haṁtumaśaktastu mṛtyuhīnaṁ tato muniḥ svayaṁ ca rākṣaso bhūtvā vākyamāha mahāmuniḥ

But, unable to slay that Rakshasa, exempt as he was from death, the sage then himself became a Rakshasa, and that great sage spoke this word—

Verse 15 (padma.5.115.15)

किमर्थमागतोसीह वनं मुनिनिषेवितम् । स आह राजा रक्षोघ्नस्तमहं हंतुमागतः

kimarthamāgatosīha vanaṁ muniniṣevitam sa āha rājā rakṣoghnastamahaṁ haṁtumāgataḥ

—"Why have you come here, into this forest frequented by sages?" He replied: "The king, slayer of Rakshasas — I have come to kill him."

Verse 16 (padma.5.115.16)

मुनिरप्याह किं तेन जीवितेन मृतेन वा । भुक्त्वामिषं मदीयं तु युद्धं कृत्वा जयं व्रज

munirapyāha kiṁ tena jīvitena mṛtena vā bhuktvāmiṣaṁ madīyaṁ tu yuddhaṁ kṛtvā jayaṁ vraja

The sage in disguise then said: "What of it, whether he lives or dies? Eat my own flesh instead, and, having fought me, go win your victory."

Verse 17 (padma.5.115.17)

राक्षस उवाच- कथं त्वं राक्षसो मह्यं भक्षणाय भविष्यसि । वसिष्ठोऽप्यथ मानुष्यमास्थाय वियति स्थितः

rākṣasa uvāca- kathaṁ tvaṁ rākṣaso mahyaṁ bhakṣaṇāya bhaviṣyasi vasiṣṭho'pyatha mānuṣyamāsthāya viyati sthitaḥ

The Rakshasa said: "How could you, a mere Rakshasa, become food for me?" Vasishtha then, taking on a human form, stood there in the sky—

Verse 18 (padma.5.115.18)

निष्ठीव्य मस्तके तस्य मुष्टिना तमताडयत् । ताडितो राक्षसस्तेन व्यद्रावयदृषिश्च तम्

niṣṭhīvya mastake tasya muṣṭinā tamatāḍayat tāḍito rākṣasastena vyadrāvayadṛṣiśca tam

—and, spitting upon his head, struck him with his fist. Struck by him, the Rakshasa fled, and the sage pursued him—

Verse 19 (padma.5.115.19)

पलायमानावन्योन्यं जलधिं तु गतावुभौ । तत्रस्थेन ग्रहेणासौ गृहीतो राक्षसस्तदा

palāyamānāvanyonyaṁ jaladhiṁ tu gatāvubhau tatrasthena graheṇāsau gṛhīto rākṣasastadā

—fleeing from one another, both came to the ocean; and there, that Rakshasa was seized by a sea-monster dwelling there.

Verse 20 (padma.5.115.20)

मुनिः पुनरयोध्यायां पूर्ववत्समतिष्ठत । शंभुरुवाच- तस्मात्स्वाभिमतं कुर्यात्पुराणज्ञो विमत्सरः

muniḥ punarayodhyāyāṁ pūrvavatsamatiṣṭhata śaṁbhuruvāca- tasmātsvābhimataṁ kuryātpurāṇajño vimatsaraḥ

The sage then returned to Ayodhya, and dwelt there just as before. Shambhu said: Therefore, the knower of the Purana, free of envy, should act according to his own wisdom—

Verse 21 (padma.5.115.21)

श्रवणस्य विधानं च कथयामि शुभं शृणु । शुक्लपक्षे दिने शुद्धे वारनक्षत्रयोगतः

śravaṇasya vidhānaṁ ca kathayāmi śubhaṁ śṛṇu śuklapakṣe dine śuddhe vāranakṣatrayogataḥ

—and I shall now tell the auspicious rule of hearing the Purana; listen. On a pure day in the bright fortnight, in accordance with a favorable weekday and lunar mansion—

Verse 22 (padma.5.115.22)

करणे चापि लग्ने च ग्रहताराबलान्विते । अमूढेन ग्रहे बाले न च वृद्धौ गुरौस्थिते

karaṇe cāpi lagne ca grahatārābalānvite amūḍhena grahe bāle na ca vṛddhau gurausthite

—and a favorable karana and ascendant too, joined with the strength of planets and stars; the moon not obscured, Jupiter not weak or set, and not aged or retrograde—

Verse 23 (padma.5.115.23)

न कृष्णपक्षे ग्रहणे न च नास्तिकसंनिधौ । पूर्वोक्तलक्षणोपेतं पुराणं शृणुयादिति

na kṛṣṇapakṣe grahaṇe na ca nāstikasaṁnidhau pūrvoktalakṣaṇopetaṁ purāṇaṁ śṛṇuyāditi

—not in the dark fortnight, not during an eclipse, and not in the presence of an unbeliever — endowed with the marks stated above, one should thus hear the Purana.

Verse 24 (padma.5.115.24)

शुद्धगेहेऽथवा शुद्धवेदिकायां मठेथ वा । नदीतीरे देवगेहे सभामंडप एव च

śuddhagehe'thavā śuddhavedikāyāṁ maṭhetha vā nadītīre devagehe sabhāmaṁḍapa eva ca

In a pure house, or upon a pure altar, or in a monastery; on a riverbank, in a temple, or in an assembly-hall—

Verse 25 (padma.5.115.25)

रथ्या मठेथ वा रम्ये पुण्यशालासु राघव । स्वयं नमस्य विप्रेंद्रान्पुराणज्ञं विशेषतः

rathyā maṭhetha vā ramye puṇyaśālāsu rāghava svayaṁ namasya vipreṁdrānpurāṇajñaṁ viśeṣataḥ

—by the roadside, in a lovely monastery, or in halls of merit, O Raghava — one should himself bow to the foremost Brahmins, and especially to the knower of the Purana—

Verse 26 (padma.5.115.26)

आसनं कल्पितं कुर्य्यादूर्ध्वं सर्वविशेषितम् । एहि धर्म्मासनमिति वक्तव्यं स्यादनिष्ठुरम्

āsanaṁ kalpitaṁ kuryyādūrdhvaṁ sarvaviśeṣitam ehi dharmmāsanamiti vaktavyaṁ syādaniṣṭhuram

—and should prepare a raised seat, distinguished above all others, and should say, gently, "Come, take this seat of dharma."

Verse 27 (padma.5.115.27)

पुराणप्रक्रमदिने यत्कार्यं तदुदीरयेत् । व्याख्यातारं पुराणस्य वस्त्राद्यैः परिपूजयेत्

purāṇaprakramadine yatkāryaṁ tadudīrayet vyākhyātāraṁ purāṇasya vastrādyaiḥ paripūjayet

On the day the Purana is to begin, whatever needs to be done should be announced; and the expounder of the Purana should be fully honored with garments and the rest—

Verse 28 (padma.5.115.28)

शुभानि दत्वा वस्त्राणि सूक्ष्माणि च नवानि च । करकंठविभूषादि पात्रमासनमेव च

śubhāni datvā vastrāṇi sūkṣmāṇi ca navāni ca karakaṁṭhavibhūṣādi pātramāsanameva ca

—giving auspicious garments, fine and new; ornaments for the hands and neck, and a vessel and a seat too—

Verse 29 (padma.5.115.29)

गंधपुष्पाक्षतैः पूज्य तांबूलं विनिवेद्य च । शुक्लांबरधरं विष्णुं शशिवर्णं चतुर्भुजम्

gaṁdhapuṣpākṣataiḥ pūjya tāṁbūlaṁ vinivedya ca śuklāṁbaradharaṁ viṣṇuṁ śaśivarṇaṁ caturbhujam

—having worshipped him with fragrance, flowers, and unbroken rice, and offered him betel, one should meditate on Vishnu, clad in white, moon-hued, four-armed—

Verse 30 (padma.5.115.30)

प्रसन्नवदनं ध्यायेत्सर्वविघ्नोपशांतये । सभासदश्च संपूज्य गणेशं प्रार्थयेत्ततः

prasannavadanaṁ dhyāyetsarvavighnopaśāṁtaye sabhāsadaśca saṁpūjya gaṇeśaṁ prārthayettataḥ

—of serene countenance, for the pacifying of all obstacles; and, having duly worshipped the members of the assembly, one should then pray to Ganesha—

Verse 31 (padma.5.115.31)

ॐनमेत्यादि मंत्रेण पूजनं भारती नुतिः । प्रातःकाले पुराणस्य प्रक्रमं प्रारभेदिति

oṁnametyādi maṁtreṇa pūjanaṁ bhāratī nutiḥ prātaḥkāle purāṇasya prakramaṁ prārabhediti

—with the mantra beginning 'Om namah,' with worship, and with praise of Sarasvati; and thus, in the morning, one should begin the exposition of the Purana.

Verse 32 (padma.5.115.32)

उपक्रमदिने राम त्रिपंचदश वा शुभाः । श्लोका द्वितीये दिवसे ततो द्विगुणिताः शुभाः

upakramadine rāma tripaṁcadaśa vā śubhāḥ ślokā dvitīye divase tato dviguṇitāḥ śubhāḥ

On the first day, O Rama, thirteen, or fifteen, auspicious verses should be recited; on the second day, then, twice that auspicious number—

Verse 33 (padma.5.115.33)

तृतीये दिवसे राम ततश्चाधिकमिष्यते । दिनानामव्यवच्छेदाद्व्याख्यानं श्रवणं तथा

tṛtīye divase rāma tataścādhikamiṣyate dinānāmavyavacchedādvyākhyānaṁ śravaṇaṁ tathā

—on the third day, O Rama, more still is desired; and, without interruption of the days, the exposition and the hearing should thus continue—

Verse 34 (padma.5.115.34)

व्यवस्थितिर्यदा जाता तदा पौराणिकं गुरुम् । तांबूलादिप्रदायाथ परेद्युः शृणुयादपि

vyavasthitiryadā jātā tadā paurāṇikaṁ gurum tāṁbūlādipradāyātha paredyuḥ śṛṇuyādapi

—and once the arrangement has been made, one should, after giving betel and the rest to the Puranic guru, then also hear him on the following day—

Verse 35 (padma.5.115.35)

पुराणमेवं श्रोतव्यं दैनंदिनमिति श्रुतिः । व्रतरूपेण यः कश्चित्पुराणं शृणुयान्नरः

purāṇamevaṁ śrotavyaṁ dainaṁdinamiti śrutiḥ vratarūpeṇa yaḥ kaścitpurāṇaṁ śṛṇuyānnaraḥ

—the Purana is thus to be heard day by day; this is the received teaching. Whatever man hears the Purana in the manner of a vow—

Verse 36 (padma.5.115.36)

यदैवं तत्पुराणं तु तत्र याति न संशयः । पुराणं श्रोतुकामेन श्लोकश्चैकोपि चेच्छ्रुतः

yadaivaṁ tatpurāṇaṁ tu tatra yāti na saṁśayaḥ purāṇaṁ śrotukāmena ślokaścaikopi cecchrutaḥ

—when he does so, he goes to that very world described in the Purana, without doubt. If even a single verse is heard by one desiring to hear the Purana—

Verse 37 (padma.5.115.37)

तद्दिने तु कृतं पापं नाशयेत्तु न संशयः

taddine tu kṛtaṁ pāpaṁ nāśayettu na saṁśayaḥ

—the sin committed on that very day is destroyed, without doubt.

Verse 38 (padma.5.115.38)

एवं पुराणं शृणुयाच्च यस्तु स ब्रह्महत्याकृतपापबंधात् । सुरापीतिः स्वर्णहरश्च राम गुर्वंगनागश्च विमुक्तिमेति

evaṁ purāṇaṁ śṛṇuyācca yastu sa brahmahatyākṛtapāpabaṁdhāt surāpītiḥ svarṇaharaśca rāma gurvaṁganāgaśca vimuktimeti

Whoever thus hears the Purana attains release from the bondage of sin caused even by the killing of a Brahmin; O Rama, the drinker of liquor, the stealer of gold, and the violator of his guru's wife likewise attain liberation.

Verse 39 (padma.5.115.39)

पापानि चान्यानि कृतानि पुंभिः सर्वाणि नश्यंति पुराकृतानि । इहापि यान्यब्दशतार्जितानि श्रोतुर्विनश्यंति तथा च वक्तुः

pāpāni cānyāni kṛtāni puṁbhiḥ sarvāṇi naśyaṁti purākṛtāni ihāpi yānyabdaśatārjitāni śroturvinaśyaṁti tathā ca vaktuḥ

All other sins committed by men, done in former lives, are destroyed; and even those acquired here across a hundred years likewise perish, for both the hearer and the speaker.

Verse 40 (padma.5.115.40)

कलौ समस्तविप्राणां सर्वज्ञत्वं न विद्यते । विगुणापि ततो व्याख्या फलदा दानकर्मवत्

kalau samastaviprāṇāṁ sarvajñatvaṁ na vidyate viguṇāpi tato vyākhyā phaladā dānakarmavat

In the Kali age, omniscience is not to be found among all Brahmins; therefore, even an exposition with some flaws still bears fruit, just like an act of giving.

Verse 41 (padma.5.115.41)

पुराणानामभिप्रायं व्यासो वेद न चापरः । अहं वेद्मि विशेषेण व्यासादपि विधेरपि

purāṇānāmabhiprāyaṁ vyāso veda na cāparaḥ ahaṁ vedmi viśeṣeṇa vyāsādapi vidherapi

The true intent of the Puranas, Vyasa knows, and no one else; I myself know it especially, even more than Vyasa, and even more than Brahma.

Verse 42 (padma.5.115.42)

न स्वाध्यायस्तपो वापि न मंत्रो न जुहोतयः । फलंति न तथा तिष्ये पुराणश्रवणं यथा

na svādhyāyastapo vāpi na maṁtro na juhotayaḥ phalaṁti na tathā tiṣye purāṇaśravaṇaṁ yathā

Neither daily Vedic recitation, nor austerity, nor mantra, nor fire-oblation, bears fruit in the Kali age as does the hearing of the Purana.

Verse 43 (padma.5.115.43)

एकैकश्रवणादेव पातकं महदेव तु । नाशमाप्नोत्यसंदेहः श्रीशैले वर्तनादिव

ekaikaśravaṇādeva pātakaṁ mahadeva tu nāśamāpnotyasaṁdehaḥ śrīśaile vartanādiva

By the mere hearing of it, verse by verse, even the greatest sin is destroyed without doubt, just as by dwelling at Shrishaila.

Verse 44 (padma.5.115.44)

अतो गुरुः पुराणज्ञः श्रोतृवंद्योऽघनाशनः । न तस्मादधिकः कश्चिद्गुरुरस्ति गतिप्रदः

ato guruḥ purāṇajñaḥ śrotṛvaṁdyo'ghanāśanaḥ na tasmādadhikaḥ kaścidgururasti gatipradaḥ

Therefore, the knower of the Purana is the true guru, to be revered by the hearer, the destroyer of sin; there is no guru greater than he, none who bestows the supreme path more surely.

Verse 45 (padma.5.115.45)

मंत्रेषु गुरवो ये च वेदशास्त्रेषु ये मताः । नेशते सर्वविज्ञानं दातुं तस्मान्न बोधकाः

maṁtreṣu guravo ye ca vedaśāstreṣu ye matāḥ neśate sarvavijñānaṁ dātuṁ tasmānna bodhakāḥ

Those who are gurus in mantras, and those esteemed in the Vedas and scriptures, are not capable of giving all knowledge; therefore they are not full teachers, by comparison.

Verse 46 (padma.5.115.46)

पिशाचाः प्रायशो राम ब्रह्मराक्षसनामिनः । वेदमंत्रस्य वेत्तारो दृश्यंते न पुराणवित्

piśācāḥ prāyaśo rāma brahmarākṣasanāminaḥ vedamaṁtrasya vettāro dṛśyaṁte na purāṇavit

For, O Rama, most of those who are mere knowers of Vedic mantras are seen, for the most part, to become ghosts and beings called Brahma-rakshasas after death — but not the knower of the Purana.

Verse 47 (padma.5.115.47)

पुराणविमुखो नैव सर्वः सर्वं हि पश्यति । पुराणज्ञो हि तस्तस्मात्पापनाशकरः प्रभुः

purāṇavimukho naiva sarvaḥ sarvaṁ hi paśyati purāṇajño hi tastasmātpāpanāśakaraḥ prabhuḥ

One averse to the Purana does not truly see everything; the knower of the Purana alone sees all things, and he alone, therefore, is the mighty destroyer of sin.

Verse 48 (padma.5.115.48)

तत्पूजा सर्वपूजा स्यात्सर्वद्रोहोऽस्य पीडनम् । यथा समस्तदानानां विद्यादानं प्रशस्यते

tatpūjā sarvapūjā syātsarvadroho'sya pīḍanam yathā samastadānānāṁ vidyādānaṁ praśasyate

Worship of him is worship of all; harming him is treachery against all. Just as, among all gifts, the gift of knowledge is praised as best—

Verse 49 (padma.5.115.49)

पौराणिकस्तथा धन्यस्तत्र दानं महत्फलम् । राम उवाच-। किं वा पौराणिके देयं कियत्कीदृशमेव च

paurāṇikastathā dhanyastatra dānaṁ mahatphalam rāma uvāca- kiṁ vā paurāṇike deyaṁ kiyatkīdṛśameva ca

—so is the reciter of the Purana likewise most blessed; giving to him bears the greatest fruit. Rama said: What, then, should be given to the reciter of the Purana, and how much, and of what kind?

Verse 50 (padma.5.115.50)

पुराणं कीदृशं वर्ज्यं वर्ज्यः कीदृक्पुराणवित् । शंभुरुवाच- षड्रसानन्नपानानि स्नेहद्रव्याणि यानि च

purāṇaṁ kīdṛśaṁ varjyaṁ varjyaḥ kīdṛkpurāṇavit śaṁbhuruvāca- ṣaḍrasānannapānāni snehadravyāṇi yāni ca

What sort of Purana should be avoided, and what sort of knower of the Purana should be shunned? Shambhu said: Food of the six flavors, drinks, and whatever oily substances there are—

Verse 51 (padma.5.115.51)

गृहं सोपस्करं राम पुराणज्ञाय दापयेत् । पर्याप्तान्येव सर्वाणि अधिकानि फलाधिकात्

gṛhaṁ sopaskaraṁ rāma purāṇajñāya dāpayet paryāptānyeva sarvāṇi adhikāni phalādhikāt

—a house furnished with all its equipment, O Rama, should be given to the knower of the Purana; all these should be given in ample measure, and beyond ample, for the sake of greater fruit—

Verse 52 (padma.5.115.52)

दद्याद्द्रव्यमतो भूयः सचैलं शोभितं मृदु । भूषणानि यथार्हाणि स्वशक्त्या प्रतिपादयेत्

dadyāddravyamato bhūyaḥ sacailaṁ śobhitaṁ mṛdu bhūṣaṇāni yathārhāṇi svaśaktyā pratipādayet

One should give wealth beyond that, along with soft, fine garments; and, according to one's own means, present fitting ornaments as well.

Verse 53 (padma.5.115.53)

गंधपुष्पं प्रतिदिनं केवलं गंधमेव च । केवलं च तथा पुष्पं फलकाले फलान्यपि

gaṁdhapuṣpaṁ pratidinaṁ kevalaṁ gaṁdhameva ca kevalaṁ ca tathā puṣpaṁ phalakāle phalānyapi

Fragrance and flowers every day, or plain fragrance alone, or plain flowers alone; and, in the season of fruit, fruits too—

Verse 54 (padma.5.115.54)

तांबूलं च तथा दद्यान्नमस्कुर्याच्च भक्तितः । पुराणस्य समाप्तौ तु दद्याद्दानादिकं तथा

tāṁbūlaṁ ca tathā dadyānnamaskuryācca bhaktitaḥ purāṇasya samāptau tu dadyāddānādikaṁ tathā

—one should also give betel, and bow with devotion; and at the completion of the Purana, one should give gifts and the like as well.

Verse 55 (padma.5.115.55)

अधिकं तु तथा देयं भूहिरण्यादिकं नृप । न च तूष्णीमुपक्रम्य श्रोतुमर्हति कश्चन

adhikaṁ tu tathā deyaṁ bhūhiraṇyādikaṁ nṛpa na ca tūṣṇīmupakramya śrotumarhati kaścana

One should also give something more — land, gold, and the like, O king; and no one is fit to begin hearing it in silence, without such offering.

Verse 56 (padma.5.115.56)

सभासद्भिः कृता चैव या पूजैकेन वा कृता । देवस्थाने यथाशक्ति सर्वैः पूजनमिष्यते

sabhāsadbhiḥ kṛtā caiva yā pūjaikena vā kṛtā devasthāne yathāśakti sarvaiḥ pūjanamiṣyate

Whatever worship is performed by the members of the assembly together, or by a single one alone, in the place of the deity — worship by all, according to their means, is desired.

Verse 57 (padma.5.115.57)

तीर्थेपि च यथा राम पुण्येष्वायतनेषु च । स्वशक्त्या पूजनं कुर्यात्पुराणज्ञाय राघव

tīrthepi ca yathā rāma puṇyeṣvāyataneṣu ca svaśaktyā pūjanaṁ kuryātpurāṇajñāya rāghava

And just as at a sacred ford, O Rama, and in meritorious shrines, so too, O Raghava, one should worship the knower of the Purana according to one's own means.

Verse 58 (padma.5.115.58)

श्रोतुस्तु लक्षणं पूर्वं मयोक्तं तु भवेन्नृप । पौराणिकस्य सर्वस्य लक्षणं कथयामि ते

śrotustu lakṣaṇaṁ pūrvaṁ mayoktaṁ tu bhavennṛpa paurāṇikasya sarvasya lakṣaṇaṁ kathayāmi te

The marks of a fit hearer I have already told you, O king; now I shall tell you the marks of every unfit reciter of the Purana.

Verse 59 (padma.5.115.59)

कुलहीनो महाव्याधिर्महापापी तिरस्कृतः । शौचाचारविहीनश्च वेदस्मृतिविवर्जितः

kulahīno mahāvyādhirmahāpāpī tiraskṛtaḥ śaucācāravihīnaśca vedasmṛtivivarjitaḥ

One of low lineage, one afflicted with a great disease, a great sinner, one held in contempt, devoid of purity and proper conduct, one bereft of the Veda and the Smritis—

Verse 60 (padma.5.115.60)

अन्यदेवः पूतिवचो व्यंगश्चाप्यधिकांगवान् । परपूर्वापतिः स्तेनः प्राणिहंता निराकृतिः

anyadevaḥ pūtivaco vyaṁgaścāpyadhikāṁgavān parapūrvāpatiḥ stenaḥ prāṇihaṁtā nirākṛtiḥ

—a worshipper of a foreign god, of foul speech, deformed or with an extra limb, a defiler of another's wife, a thief, a killer of living beings, of repulsive appearance—

Verse 61 (padma.5.115.61)

अथ वर्ज्यं पुराणं ते कथयामि नृपोत्तम । पूर्वज्ञैरुच्यमानं च यत्प्रोक्तं मुनिभिः परैः

atha varjyaṁ purāṇaṁ te kathayāmi nṛpottama pūrvajñairucyamānaṁ ca yatproktaṁ munibhiḥ paraiḥ

Now I shall tell you, O best of kings, what Purana is to be shunned: whatever is not spoken by the ancient knowers, and not declared by the great sages—

Verse 62 (padma.5.115.62)

व्यासादयो मुनिवरा यत्प्रोचुस्तदुदीरयेत् । पुराणस्थं पठेद्ग्रन्थं व्याख्यायेत विचारयन्

vyāsādayo munivarā yatprocustadudīrayet purāṇasthaṁ paṭhedgranthaṁ vyākhyāyeta vicārayan

—whatever Vyasa and the other foremost sages have spoken, that alone should be recited; one should read the text found in the Purana itself, and expound it with due reflection.

Verse 63 (padma.5.115.63)

यया कयापि वा राम भाषयादेशभाषतः । न देशभाषा रचितं ग्रंथं श्रुत्वा फलं लभेत्

yayā kayāpi vā rāma bhāṣayādeśabhāṣataḥ na deśabhāṣā racitaṁ graṁthaṁ śrutvā phalaṁ labhet

In whatever language, O Rama, it may be explained, even in the local tongue — but by hearing a text composed only in the local tongue, without the Sanskrit original, one does not obtain the full fruit.

Verse 64 (padma.5.115.64)

व्याख्या या कापि काकुत्स्थ पुराणस्य हिता हि सा । तस्मात्त्वं देवयाचस्व व्याख्यास्ये यत्पुराणकम्

vyākhyā yā kāpi kākutstha purāṇasya hitā hi sā tasmāttvaṁ devayācasva vyākhyāsye yatpurāṇakam

Whatever exposition of the Purana there may be, O scion of Kakutstha, that alone is beneficial. Therefore, ask of the god which Purana I should now expound.

Verse 65 (padma.5.115.65)

शंभुरुवाच- एवं पौराणिकेनोक्तं श्रुतवानपि गौतमः । स्वयं वस्त्रत्रयं प्रादाद्ब्राह्मणाय महात्मने

śaṁbhuruvāca- evaṁ paurāṇikenoktaṁ śrutavānapi gautamaḥ svayaṁ vastratrayaṁ prādādbrāhmaṇāya mahātmane

Shambhu said: Having thus heard this from the reciter of the Purana, Gautama himself gave three garments to that great-souled Brahmin—

Verse 66 (padma.5.115.66)

कौर्मं पुराणं प्रथमं श्रुतवानिति नः श्रुतम् । दत्तवान्स्वर्णमधिकं वस्त्राणि च शुभानि च

kaurmaṁ purāṇaṁ prathamaṁ śrutavāniti naḥ śrutam dattavānsvarṇamadhikaṁ vastrāṇi ca śubhāni ca

—and, so we have heard, first heard the Kaurma Purana; and he gave abundant gold, and auspicious garments as well.

Verse 67 (padma.5.115.67)

अथ लैंगं च शुश्राव वैष्णवं वामनं तथा । पाद्मं च गारुडं चैव सौरं ब्राह्ममथैव च

atha laiṁgaṁ ca śuśrāva vaiṣṇavaṁ vāmanaṁ tathā pādmaṁ ca gāruḍaṁ caiva sauraṁ brāhmamathaiva ca

Then he heard the Linga Purana, and the Vaishnava, and the Vamana; the Padma, and the Garuda too, the Saura, and the Brahma as well—

Verse 68 (padma.5.115.68)

एवमष्ट स शुश्राव पुराणानि स गौतमः । अथ रामायणं चैव कौर्ममेव पुनश्च सः

evamaṣṭa sa śuśrāva purāṇāni sa gautamaḥ atha rāmāyaṇaṁ caiva kaurmameva punaśca saḥ

—thus Gautama heard these eight Puranas. Then he heard the Ramayana too, and the Kaurma once more—

Verse 69 (padma.5.115.69)

शिवनारायणेत्येवं जपं चक्रे सदैव हि । अवाप निधनं चापि स गतो ब्रह्मणः पदम्

śivanārāyaṇetyevaṁ japaṁ cakre sadaiva hi avāpa nidhanaṁ cāpi sa gato brahmaṇaḥ padam

—and he ever recited the japa "Shiva-Narayana" continually. And when he attained death, he went to the state of Brahma.

Verse 70 (padma.5.115.70)

ब्रह्मा संपूज्य तं विप्रं विष्णुलोकमथागमत् । विष्णुना पूजितः सोऽथ जगाम शिवमंदिरम्

brahmā saṁpūjya taṁ vipraṁ viṣṇulokamathāgamat viṣṇunā pūjitaḥ so'tha jagāma śivamaṁdiram

Brahma, having duly honored that Brahmin, sent him on, and he reached Vishnu's own world; honored there by Vishnu, he then went to Shiva's own abode.

Verse 71 (padma.5.115.71)

सर्वेषामेव वंद्योऽसौ गौतमो मुनिसत्तमः । भारतश्रवणे चापि नियमा ये मयेरिताः

sarveṣāmeva vaṁdyo'sau gautamo munisattamaḥ bhārataśravaṇe cāpi niyamā ye mayeritāḥ

That Gautama, best of sages, is thus revered by all. Now, as to the hearing of the Bharata too, I shall tell the rules declared by me—

Verse 72 (padma.5.115.72)

पुरा व्यासेन मुनिना त्रिवर्षाद्यत्कृतं शुभम् । श्रवणात्तस्य कृत्स्नस्य व्याकर्ता भारतस्य यः

purā vyāsena muninā trivarṣādyatkṛtaṁ śubham śravaṇāttasya kṛtsnasya vyākartā bhāratasya yaḥ

—that auspicious composition made long ago by the sage Vyasa over three years. Whoever is the expounder of the whole of that Bharata, through its hearing—

Verse 73 (padma.5.115.73)

न किंचित्प्रणमेद्विप्रं मुक्त्वा योगिनमुत्तमम् । सर्वेषामेव वंद्योसौ भारतं व्याकरोति यः

na kiṁcitpraṇamedvipraṁ muktvā yoginamuttamam sarveṣāmeva vaṁdyosau bhārataṁ vyākaroti yaḥ

—he need bow to no Brahmin at all, save an excellent yogi; he who expounds the Bharata is revered by all.

Verse 74 (padma.5.115.74)

यो महाभारतं नित्यं व्याख्यास्यति पठेच्च वा । स सर्वेभ्योधिको विप्रस्तारयेच्चैव मानवान्

yo mahābhārataṁ nityaṁ vyākhyāsyati paṭhecca vā sa sarvebhyodhiko viprastārayeccaiva mānavān

Whoever shall daily expound the Mahabharata, or recite it, is the Brahmin superior to all others, and he alone delivers mankind across.

Verse 75 (padma.5.115.75)

व्याकरोति च पर्वैकं सर्वाणि कतिचित्तु वा । सर्वपापविनिर्मुक्तो हव्ये कव्ये विशिष्यते

vyākaroti ca parvaikaṁ sarvāṇi katicittu vā sarvapāpavinirmukto havye kavye viśiṣyate

Whether he expounds a single Parva, or all of them, or some among them, he becomes wholly freed of sin, and is distinguished in both offerings to gods and to ancestors.

Verse 76 (padma.5.115.76)

तमेव प्रणमेद्विप्रं तमेवार्हं च पूजयेत् । तमेव भोजयेन्नित्यं सर्वं तस्मै निवेदयेत्

tameva praṇamedvipraṁ tamevārhaṁ ca pūjayet tameva bhojayennityaṁ sarvaṁ tasmai nivedayet

That very Brahmin one should bow to, that very one, worthy of worship, one should honor; that very one one should feed daily, and offer everything to him.

Verse 77 (padma.5.115.77)

तस्य पूजाविधिः प्रोक्तो व्याख्यानसमये द्विजः । प्रतिपूज्योऽथ वस्त्राद्यैः पूजयेद्विधिमार्गतः

tasya pūjāvidhiḥ prokto vyākhyānasamaye dvijaḥ pratipūjyo'tha vastrādyaiḥ pūjayedvidhimārgataḥ

The rule of his worship has already been declared; the Brahmin, at the time of his exposition, should be duly honored with garments and the rest, according to proper procedure.

Verse 78 (padma.5.115.78)

आदिपर्वसमाप्तौ च सूक्ष्मवस्त्रत्रयं ददेत् । सुवर्णं च यथाशक्ति सभापर्वणि वाससी

ādiparvasamāptau ca sūkṣmavastratrayaṁ dadet suvarṇaṁ ca yathāśakti sabhāparvaṇi vāsasī

At the completion of the Adi Parva, one should give three fine garments; gold too, according to one's means; and, at the Sabha Parva, two garments—

Verse 79 (padma.5.115.79)

आनुशासनिकारण्यस्वर्गारोहेषु पर्वसु । आदिपर्वणि पूजा या सा पूजा नृपपुंगव

ānuśāsanikāraṇyasvargāroheṣu parvasu ādiparvaṇi pūjā yā sā pūjā nṛpapuṁgava

—and, at the Anushasanika, the Aranyaka, and the Svargarohana Parvas, the same worship as given at the Adi Parva, O bull among kings—

Verse 80 (padma.5.115.80)

कर्णाश्वमेधवैराटशल्यद्रोणेषु पर्वसु । सूक्ष्मवस्त्रत्रयं शुद्धं निष्कद्वयमथापि वा

karṇāśvamedhavairāṭaśalyadroṇeṣu parvasu sūkṣmavastratrayaṁ śuddhaṁ niṣkadvayamathāpi vā

—and, at the Karna, Ashvamedha, Virata, Shalya, and Drona Parvas, three fine pure garments, or else two gold coins—

Verse 81 (padma.5.115.81)

क्षुद्रपर्वस्वथान्येषु निष्कावथ समानयेत् । हरिवंशे सनिष्कं तु वस्त्रत्रितयमेव तु

kṣudraparvasvathānyeṣu niṣkāvatha samānayet harivaṁśe saniṣkaṁ tu vastratritayameva tu

—and, at the remaining minor Parvas, two gold coins should be brought; and at the Harivamsha, three garments together with a gold coin.

Verse 82 (padma.5.115.82)

भारतस्याखिलस्यैव समाप्तौ क्षेत्रदो भवेत् । रामायणस्य श्रवणे कांडेकांडे प्रपूजयेत्

bhāratasyākhilasyaiva samāptau kṣetrado bhavet rāmāyaṇasya śravaṇe kāṁḍekāṁḍe prapūjayet

At the completion of the whole Bharata, one should become a giver of land; and, in the hearing of the Ramayana, one should worship him fully at the end of each and every kanda—

Verse 83 (padma.5.115.83)

क्षेत्रं पर्याप्तमथवा सुवर्णमपि दापयेत् । व्याख्यातुर्गुरुवाक्यस्य सर्वकल्मषनाशनः

kṣetraṁ paryāptamathavā suvarṇamapi dāpayet vyākhyāturguruvākyasya sarvakalmaṣanāśanaḥ

—giving sufficient land, or gold as well, to the expounder of that guru-speech which destroys all impurity.

Verse 84 (padma.5.115.84)

अर्थोधर्म्मश्च कामश्च मोक्षश्च नृपसत्तम । व्याख्याश्रवणतः सर्वे सिद्धयंति च सुबुद्धयः

arthodharmmaśca kāmaśca mokṣaśca nṛpasattama vyākhyāśravaṇataḥ sarve siddhayaṁti ca subuddhayaḥ

Wealth, dharma, desire, and liberation, O best of kings — all these, and true wisdom, are accomplished through the hearing of such exposition.

Verse 85 (padma.5.115.85)

ब्रह्महत्यादिपापानां सर्वेषामपि नाशनम् । एकेन श्रवणेनास्य किं नरैर्न श्रुतं भुवि

brahmahatyādipāpānāṁ sarveṣāmapi nāśanam ekena śravaṇenāsya kiṁ narairna śrutaṁ bhuvi

The destruction of all sins, even the killing of a Brahmin, comes by a single hearing of it. What has not been heard by men on this earth through it?

Verse 86 (padma.5.115.86)

यानवसुसुवर्णाद्यैर्नित्यमेनं प्रपूजयेत् । व्याख्यातारं यतः पापसंदोहस्य विनाशनम्

yānavasusuvarṇādyairnityamenaṁ prapūjayet vyākhyātāraṁ yataḥ pāpasaṁdohasya vināśanam

One should ever honor him — with vehicles, wealth, gold, and the rest — the expounder, since he is the destroyer of the whole mass of sin.

Verse 87 (padma.5.115.87)

अन्यान्यपि पुराणानि मुनिप्रोक्तानि तान्यपि । श्रोतॄणां पापनाशाय वक्तुश्चापि विशेषतः

anyānyapi purāṇāni muniproktāni tānyapi śrotṝṇāṁ pāpanāśāya vaktuścāpi viśeṣataḥ

Other Puranas too, likewise declared by the sages, have the same power for the destruction of the hearers' sin, and especially of the speaker's own.

Verse 88 (padma.5.115.88)

यश्च सर्वपुराणानि षट्त्रिंशत्तु प्रकीर्तयेत् । शृणोति वा न तस्यास्ति चित्तच्छेदः कदाचन

yaśca sarvapurāṇāni ṣaṭtriṁśattu prakīrtayet śṛṇoti vā na tasyāsti cittacchedaḥ kadācana

And whoever recites, or hears, all thirty-six Puranas and Upa-puranas — for him there is never any confusion of mind at all.

Verse 89 (padma.5.115.89)

ब्राह्मं पुराणं प्रथमं द्वितीयं पाद्ममुच्यते । तृतीयं वैष्णवं चैव चतुर्थं शैवमुच्यते

brāhmaṁ purāṇaṁ prathamaṁ dvitīyaṁ pādmamucyate tṛtīyaṁ vaiṣṇavaṁ caiva caturthaṁ śaivamucyate

The Brahma Purana is the first; the second is called the Padma; the third is the Vaishnava, and the fourth is called the Shaiva—

Verse 90 (padma.5.115.90)

अथ भागवतं प्रोक्तं पंचमं षष्ठमुच्यते । भविष्यं नारदीयं च सप्तमं परिकीर्तितम्

atha bhāgavataṁ proktaṁ paṁcamaṁ ṣaṣṭhamucyate bhaviṣyaṁ nāradīyaṁ ca saptamaṁ parikīrtitam

—then the Bhagavata is declared the fifth; the sixth is called the Bhavishya; and the Naradiya is proclaimed the seventh—

Verse 91 (padma.5.115.91)

मार्कंडेयमिति प्रोक्तमष्टमं नवमं तथा । आग्नेयं ब्रह्मवैवर्तं दशमं परिकीर्तितम्

mārkaṁḍeyamiti proktamaṣṭamaṁ navamaṁ tathā āgneyaṁ brahmavaivartaṁ daśamaṁ parikīrtitam

—the Markandeya is declared the eighth; and the ninth is likewise the Agneya; the Brahmavaivarta is proclaimed the tenth—

Verse 92 (padma.5.115.92)

लैंगं च वामनं चैव स्कांदं मात्स्यमथैव च । कौर्मं वाराहमुदितं गारुडं वाथ कीर्तितम्

laiṁgaṁ ca vāmanaṁ caiva skāṁdaṁ mātsyamathaiva ca kaurmaṁ vārāhamuditaṁ gāruḍaṁ vātha kīrtitam

—the Linga, and the Vamana, the Skanda, and the Matsya likewise; the Kaurma, the declared Varaha, and the proclaimed Garuda—

Verse 93 (padma.5.115.93)

ब्रह्मांडमित्यष्टादशपुराणानि विदुर्बुधाः । तथा चोपपुराणानि कथयिष्याम्यतः परम्

brahmāṁḍamityaṣṭādaśapurāṇāni vidurbudhāḥ tathā copapurāṇāni kathayiṣyāmyataḥ param

—and the Brahmanda: thus the wise know the eighteen Puranas. And now I shall further tell of the Upa-puranas as well.

Verse 94 (padma.5.115.94)

आद्यं सनत्कुमाराख्यं नारसिंहमतः परम् । तृतीयमांडमुद्दिष्टं दौर्वाससमथैव च

ādyaṁ sanatkumārākhyaṁ nārasiṁhamataḥ param tṛtīyamāṁḍamuddiṣṭaṁ daurvāsasamathaiva ca

The first is called the Sanatkumara; then, after it, the Narasimha; the third is designated the Anda; and likewise the Daurvasa—

Verse 95 (padma.5.115.95)

नारदीयमथान्यं च कापिलं मानवं तथा । तद्वदौशनस प्रोक्तं ब्रह्मांडं च ततः परम्

nāradīyamathānyaṁ ca kāpilaṁ mānavaṁ tathā tadvadauśanasa proktaṁ brahmāṁḍaṁ ca tataḥ param

—another, the Naradiya; the Kapila; and likewise the Manava; and, in the same way, the declared Aushanasa; and then, after it, the Brahmanda—

Verse 96 (padma.5.115.96)

वारुणं कालिकाह्वानं माहेशं सांबमेव च । सौरं पाराशरं चैव मारीचं भार्गवाह्वयम्

vāruṇaṁ kālikāhvānaṁ māheśaṁ sāṁbameva ca sauraṁ pārāśaraṁ caiva mārīcaṁ bhārgavāhvayam

—the Varuna, the one called Kalika, the Maheshvara, and the Samba too; the Saura, and the Parashara likewise, the Maricha, and the one called Bhargava—

Verse 97 (padma.5.115.97)

कौमारं च पुराणानि कीर्तितान्यष्ट वै दश । अष्टादशपुराणानां व्याकर्ता तु भवेन्मनुः

kaumāraṁ ca purāṇāni kīrtitānyaṣṭa vai daśa aṣṭādaśapurāṇānāṁ vyākartā tu bhavenmanuḥ

—and the Kaumara: thus are the eighteen Upa-puranas proclaimed. And Manu himself shall be the future expounder of the eighteen Maha-Puranas.