Yama Reveals the Supreme Secret: The Fivefold Giving and the Glory of Madhava

Verse 1 (padma.5.97.1)

ब्राह्मण उवाच- एतन्मूर्खोऽपि जानाति शुभकर्मकरः पुमान् । न याति नरकं स्वर्गं तथा पापक्रिया रतः

brāhmaṇa uvāca- etanmūrkho'pi jānāti śubhakarmakaraḥ pumān na yāti narakaṁ svargaṁ tathā pāpakriyā rataḥ

The Brahmin said: Even a fool knows this much — that a man who performs good deeds does not go to hell, and one devoted to sinful acts does not go to heaven.

Verse 2 (padma.5.97.2)

क्रतुभिर्विविधैरिष्टैर्व्रत दान जपादिभिः । सत्येनाचारकुशलैः स्वर्गसौख्यमवाप्यते

kratubhirvividhairiṣṭairvrata dāna japādibhiḥ satyenācārakuśalaiḥ svargasaukhyamavāpyate

Through various desired sacrifices, through vows, giving, and recitation, through truthfulness and skillful conduct, the happiness of heaven is obtained.

Verse 3 (padma.5.97.3)

विद्याचारधनोपेतैर्ऋषिभिर्वेदपारगैः । प्राप्यते पुण्ययोगेन यज्ञैर्नाकस्ततः क्वचित्

vidyācāradhanopetairṛṣibhirvedapāragaiḥ prāpyate puṇyayogena yajñairnākastataḥ kvacit

By sages endowed with learning, conduct, and wealth, masters of the Veda, heaven is attained through sacrifices — but only rarely thus.

Verse 4 (padma.5.97.4)

वित्तेन च विना दानं बहुदातुं न शक्यते । विद्यमान धनेनापि कुटुंबासक्तचेतसा

vittena ca vinā dānaṁ bahudātuṁ na śakyate vidyamāna dhanenāpi kuṭuṁbāsaktacetasā

Without wealth, much cannot be given in charity; and even when wealth is present, the mind remains attached to one's family.

Verse 5 (padma.5.97.5)

अग्निहोत्रादयो धर्मा विशेषेण कलौ युगे । दुष्करा दानधर्मोऽपि दुष्करो भगवन्मतः

agnihotrādayo dharmā viśeṣeṇa kalau yuge duṣkarā dānadharmo'pi duṣkaro bhagavanmataḥ

Duties like the fire-sacrifice are especially difficult in this Kali age; and, O lord, in my view the duty of giving too is difficult.

Verse 6 (padma.5.97.6)

अल्पायासेन धर्मेण लभ्यते धर्मसंचयः । तन्मे विशेषतो ब्रूहि धर्माधर्मप्रदर्शक

alpāyāsena dharmeṇa labhyate dharmasaṁcayaḥ tanme viśeṣato brūhi dharmādharmapradarśaka

Tell me especially of that dharma by which an accumulation of merit is obtained with little effort — O revealer of dharma and adharma.

Verse 7 (padma.5.97.7)

तदेकं कथ्यतां धर्मं सर्वधर्मोत्तमोत्तमम् । कृतेनैकेन येनेह सर्वपापक्षयो भवेत्

tadekaṁ kathyatāṁ dharmaṁ sarvadharmottamottamam kṛtenaikena yeneha sarvapāpakṣayo bhavet

Tell me that one dharma, best of all dharmas, by performing which alone all sin here is destroyed.

Verse 8 (padma.5.97.8)

धनं धान्यं यशो धर्ममायुर्येनाभि वर्त्तते । मर्त्यलोकेऽपि सख्यं स्यात्स्वर्गो येनाक्षयो भवेत्

dhanaṁ dhānyaṁ yaśo dharmamāyuryenābhi varttate martyaloke'pi sakhyaṁ syātsvargo yenākṣayo bhavet

By which wealth, grain, fame, dharma, and long life increase; by which even friendship in the mortal world arises, and by which heaven becomes imperishable.

Verse 9 (padma.5.97.9)

साक्षान्नारायणो येन भक्तानामभयप्रदः । तुष्येदस्यप्रसादेन कामः करतले स्थितः

sākṣānnārāyaṇo yena bhaktānāmabhayapradaḥ tuṣyedasyaprasādena kāmaḥ karatale sthitaḥ

By which Narayana himself, giver of fearlessness to his devotees, becomes pleased — by his grace, every desire rests in the palm of one's hand.

Verse 10 (padma.5.97.10)

सर्वयज्ञ तपोदानतीर्थसेवाधिकं फलम् । लभ्यते येन यद्यस्ति वैवस्वत तदादिश

sarvayajña tapodānatīrthasevādhikaṁ phalam labhyate yena yadyasti vaivasvata tadādiśa

By which a fruit greater than all sacrifice, austerity, giving, and pilgrimage is obtained — if such a thing exists, O Vaivasvata, declare it.

Verse 11 (padma.5.97.11)

अनुग्राह्यो ह्यहं देव यदि धर्मोपदेशतः । सर्वधर्मक्रियासारं तदेकं कृपया वद

anugrāhyo hyahaṁ deva yadi dharmopadeśataḥ sarvadharmakriyāsāraṁ tadekaṁ kṛpayā vada

O god, if I am indeed worthy of your favor for instruction in dharma, then kindly tell me that one essence of all dharma and ritual action.

Verse 12 (padma.5.97.12)

पापानामनुरूपाणि प्रायश्चित्तानि यद्यथा । तथा तथैव संस्मृत्य कथितानि मनीषिभिः

pāpānāmanurūpāṇi prāyaścittāni yadyathā tathā tathaiva saṁsmṛtya kathitāni manīṣibhiḥ

The various atonements suited to each kind of sin have been declared by the wise, each recalled separately according to its kind.

Verse 13 (padma.5.97.13)

कर्तुं तानि न शक्यंते देव प्रत्येकशो नरैः । सर्वपापहरं पुण्यमेकं चेदस्ति तद्वद

kartuṁ tāni na śakyaṁte deva pratyekaśo naraiḥ sarvapāpaharaṁ puṇyamekaṁ cedasti tadvada

O god, performing each of them individually is not possible for men. If there is one single meritorious act that removes all sin, tell me that.

Verse 14 (padma.5.97.14)

सूत उवाच-। इत्युक्त्वा ब्राह्मणश्रेष्ठो यमं धर्मस्वरूपिणम् । तुष्टाव प्रयतो भूत्वा सूक्ष्मधर्माभिकामुकः

sūta uvāca- ityuktvā brāhmaṇaśreṣṭho yamaṁ dharmasvarūpiṇam tuṣṭāva prayato bhūtvā sūkṣmadharmābhikāmukaḥ

Suta said: Having said this, that foremost of Brahmins, desiring the subtle essence of dharma, became reverent and praised Yama, the very form of dharma.

Verse 15 (padma.5.97.15)

ब्राह्मण उवाच- नमस्ते सर्वशमन नमस्ते जगतांपते । नमोऽस्तु देवरूपाय स्वर्गमार्गप्रदायिने

brāhmaṇa uvāca- namaste sarvaśamana namaste jagatāṁpate namo'stu devarūpāya svargamārgapradāyine

The Brahmin said: Homage to you, O queller of all; homage to you, O lord of the worlds. Homage be to you in your divine form, giver of the path to heaven.

Verse 16 (padma.5.97.16)

धर्मशास्त्रस्वरूपाय धर्मराज नमोस्तुते । त्वया भूः पाल्यते देवाप्यंतरिक्षं च द्यौर्महः

dharmaśāstrasvarūpāya dharmarāja namostute tvayā bhūḥ pālyate devāpyaṁtarikṣaṁ ca dyaurmahaḥ

Homage to you, O Dharmaraja, whose very nature is the scripture of dharma. By you the earth, the sky, heaven, and the realm above are all protected.

Verse 17 (padma.5.97.17)

जनस्तपस्तथासत्यं सर्वस्वं पाल्यते त्वया । न त्वया रहितं किंचिज्जगत्स्थावर जंगमम्

janastapastathāsatyaṁ sarvasvaṁ pālyate tvayā na tvayā rahitaṁ kiṁcijjagatsthāvara jaṁgamam

Jana-loka, Tapo-loka, and Satya-loka — everything is protected by you. There is nothing in this world, moving or unmoving, that is without you.

Verse 18 (padma.5.97.18)

विद्यते त्वद्गृहीतं तु सद्यो नश्यति वै जगत् । त्वमात्मा सर्वभूतानां सतां सत्वस्वरूपवान्

vidyate tvadgṛhītaṁ tu sadyo naśyati vai jagat tvamātmā sarvabhūtānāṁ satāṁ satvasvarūpavān

If you were to withdraw, this world would instantly perish. You are the very Self of all beings, embodying goodness for the virtuous.

Verse 19 (padma.5.97.19)

राजसानां रजस्त्वं च तामसानां तमस्तथा । चतुष्पदां भवान्देव चतुःशृंगस्त्रिलोचनः

rājasānāṁ rajastvaṁ ca tāmasānāṁ tamastathā catuṣpadāṁ bhavāndeva catuḥśṛṁgastrilocanaḥ

For the passionate, you are their passion; for the dark-natured, their darkness too. O god, for the four-footed dharma, you are the four-horned, three-eyed one.

Verse 20 (padma.5.97.20)

सप्तहस्तस्त्रिधा बद्धो वृषरूप नमोस्तु ते । सर्वयज्ञमयो धर्मस्त्वयि विग्रहविग्रहः

saptahastastridhā baddho vṛṣarūpa namostu te sarvayajñamayo dharmastvayi vigrahavigrahaḥ

Seven-armed, bound in three ways, in the form of a bull — homage to you. Dharma, embodied in every sacrifice, has taken form in you, form of forms.

Verse 21 (padma.5.97.21)

साक्षाद्दृष्टोसि लोकेश देव तुभ्यं नमोनमः । हृदिस्थः सर्वभूतानां पुण्यपापेक्षिता भवान्

sākṣāddṛṣṭosi lokeśa deva tubhyaṁ namonamaḥ hṛdisthaḥ sarvabhūtānāṁ puṇyapāpekṣitā bhavān

O Lord of the worlds, you are seen directly before me; homage, homage to you, O god. Dwelling in the heart of all beings, you are the witness of their merit and sin.

Verse 22 (padma.5.97.22)

तेन शास्ता च भूतानां दाता देव प्रशासिता । प्रवर्त्तको हि धर्मस्य देवदंडधरो भुवि

tena śāstā ca bhūtānāṁ dātā deva praśāsitā pravarttako hi dharmasya devadaṁḍadharo bhuvi

For that reason, O god, you are the ruler, giver, and sovereign of beings; you are the promoter of dharma, the bearer of the divine rod upon this earth.

Verse 23 (padma.5.97.23)

सर्वधर्ममयं सारमेकं वद सुनिश्चितम् । यम उवाच- परितुष्टोऽस्मि ते विप्र स्तोत्रेण च विशेषतः

sarvadharmamayaṁ sāramekaṁ vada suniścitam yama uvāca- parituṣṭo'smi te vipra stotreṇa ca viśeṣataḥ

"Tell me with certainty that one essence embodying all dharma." Yama said: "I am well pleased with you, O Brahmin, especially by this hymn of praise."

Verse 24 (padma.5.97.24)

तथाप्यागम धर्मेण मान्योसि मम सत्तम । यन्न कस्यचिदाख्यातं तद्गोप्यं परमं मम

tathāpyāgama dharmeṇa mānyosi mama sattama yanna kasyacidākhyātaṁ tadgopyaṁ paramaṁ mama

"Moreover, O best of men, you are honored by me through your adherence to dharma. That which has been declared to no one — that is my most secret thing."

Verse 25 (padma.5.97.25)

सारमुद्धृत्य सर्वेषां यदेकं निश्चितं मया । महानिरयसंघातान्निर्वासनकरं परम्

sāramuddhṛtya sarveṣāṁ yadekaṁ niścitaṁ mayā mahānirayasaṁghātānnirvāsanakaraṁ param

"Having extracted the essence of them all, that one thing I have determined is, above all, the means of freeing one from the whole mass of great hells."

Verse 26 (padma.5.97.26)

अनाख्येयमपि ब्रह्मन्वक्ष्ये विनयतोषितः

anākhyeyamapi brahmanvakṣye vinayatoṣitaḥ

"O Brahmin, though it is not to be told, I shall tell it, pleased as I am by your humility."

Verse 27 (padma.5.97.27)

स्युर्मोहाय चराचरस्य जगतस्ते ते पुराणागमास्तां तामेव हि देवतां परमिकां जल्पंतु कल्पे विधौ । सिद्धांते पुनरेक एव भगवान्विष्णुः समस्तागम-व्यापारेषु विवेकिनां व्यतिकरं नीतेषु निश्चीयते

syurmohāya carācarasya jagataste te purāṇāgamāstāṁ tāmeva hi devatāṁ paramikāṁ jalpaṁtu kalpe vidhau siddhāṁte punareka eva bhagavānviṣṇuḥ samastāgama-vyāpāreṣu vivekināṁ vyatikaraṁ nīteṣu niścīyate

The various Puranas and scriptures, each in its own ordinance, speak of this or that deity as supreme — merely to confound the moving and unmoving world; but in the final reckoning, when all scriptural currents are weighed together, the discerning ascertain that the one Lord Vishnu alone is that Supreme.

Verse 28 (padma.5.97.28)

भवो ब्रह्मा च विष्णुश्च त्रयमेव त्रयी मता । दीपोऽग्निर्वर्तिस्नेहैस्तु यथा विप्र तथा हरिः

bhavo brahmā ca viṣṇuśca trayameva trayī matā dīpo'gnirvartisnehaistu yathā vipra tathā hariḥ

Shiva, Brahma, and Vishnu — these three alone are held to be the divine triad. Just as a lamp is one, though made of fire, wick, and oil, O Brahmin, so is Hari.

Verse 29 (padma.5.97.29)

समाराध्य हरिं भक्त्या गोलोकान्प्राप्नुयाच्छुभान् । आराधिते हरौ कामाः सर्वे करतले स्थिताः

samārādhya hariṁ bhaktyā golokānprāpnuyācchubhān ārādhite harau kāmāḥ sarve karatale sthitāḥ

Having worshipped Hari with devotion, one attains the auspicious world of Goloka; when Hari has been worshipped, all desires rest in the palm of one's hand.

Verse 30 (padma.5.97.30)

दानमेव परं श्रेष्ठं सर्वपुण्येषु वै द्विज । दानेन नश्यते पापं सर्वं दानेन लभ्यते

dānameva paraṁ śreṣṭhaṁ sarvapuṇyeṣu vai dvija dānena naśyate pāpaṁ sarvaṁ dānena labhyate

O Brahmin, giving alone is the very best among all meritorious deeds; by giving, sin is destroyed, and by giving alone everything is obtained.

Verse 31 (padma.5.97.31)

नित्यं नैमित्तिकं काम्यमन्यदभ्युदयात्मकम् । अन्यं च परमं दानमिति पंचविधं स्मृतम्

nityaṁ naimittikaṁ kāmyamanyadabhyudayātmakam anyaṁ ca paramaṁ dānamiti paṁcavidhaṁ smṛtam

Nitya (constant), Naimittika (occasional), Kamya (desire-driven), another called Abhyudayaka (celebratory), and one further, the supreme — thus giving is declared to be fivefold.

Verse 32 (padma.5.97.32)

प्रातर्मध्यापराह्णेषु त्रिषु कालेषु यत्नतः । यत्किंचिदपि दातव्यं नित्यमेव प्रकीर्तितम्

prātarmadhyāparāhṇeṣu triṣu kāleṣu yatnataḥ yatkiṁcidapi dātavyaṁ nityameva prakīrtitam

That which should diligently be given at the three times — morning, noon, and afternoon — whatever it may be, is declared to be the 'Nitya' (constant) giving.

Verse 33 (padma.5.97.33)

शून्यं दिनं न कर्तव्यमात्मार्थं हितमिच्छताम् । यस्मिन्कुले तु दत्तं यत्तत्रतत्रोपतिष्ठति

śūnyaṁ dinaṁ na kartavyamātmārthaṁ hitamicchatām yasminkule tu dattaṁ yattatratatropatiṣṭhati

No day should be left empty of giving by those who desire their own good. In whatever family something has been given, it remains present there, wherever it may go.

Verse 34 (padma.5.97.34)

यः स्वयं भक्षयेन्मोहाददत्वा बुद्धिवर्जितः । उत्पादयाम्यहं रोगं तस्य भोगनिवारणम्

yaḥ svayaṁ bhakṣayenmohādadatvā buddhivarjitaḥ utpādayāmyahaṁ rogaṁ tasya bhoganivāraṇam

For that man who, deluded and devoid of understanding, eats it himself without giving, I produce a disease that prevents his own enjoyment.

Verse 35 (padma.5.97.35)

तेषु कार्येषु संतुष्टं बहुपीडाप्रदायकम् । मंदानलेन संयुक्तं द्वारं संतापकारकम्

teṣu kāryeṣu saṁtuṣṭaṁ bahupīḍāpradāyakam maṁdānalena saṁyuktaṁ dvāraṁ saṁtāpakārakam

That disease is content with those same hoarding acts, bringing much pain, marked by weak digestion, and becomes a door to great affliction.

Verse 36 (padma.5.97.36)

त्रिषु कालेषु नो दत्तं ब्राह्मणेषु सुरेषु यैः । स्वयं तु भुंजते मिष्टं पापं तैस्तु महत्कृतम्

triṣu kāleṣu no dattaṁ brāhmaṇeṣu sureṣu yaiḥ svayaṁ tu bhuṁjate miṣṭaṁ pāpaṁ taistu mahatkṛtam

Those who at the three times give nothing to Brahmins and gods, but themselves enjoy sweet food — by them a great sin is committed.

Verse 37 (padma.5.97.37)

प्रायश्चित्तेन रौद्रेण तानहं परिशोधये । उपवासैर्महीदेव कायशोषकरादिकैः

prāyaścittena raudreṇa tānahaṁ pariśodhaye upavāsairmahīdeva kāyaśoṣakarādikaiḥ

I purify them through a terrible penance, O lord of the earth — through fasts and the like that dry up the body.

Verse 38 (padma.5.97.38)

चर्मकारो यथा चर्मकुंडस्योपरि निर्घृणे । शोधयेच्च कशाद्यैश्च कुद्रव्यं स्फोटयेद्यथा

carmakāro yathā carmakuṁḍasyopari nirghṛṇe śodhayecca kaśādyaiśca kudravyaṁ sphoṭayedyathā

Just as a leatherworker, without mercy, purifies a hide over a tanning-vat, beating out its impurities with a whip and the like—

Verse 39 (padma.5.97.39)

तथाहं पापकर्तारं शोधयामि न संशयः । औषधीनां सुयोगैश्च कषायैः कटुकैर्ध्रुवम्

tathāhaṁ pāpakartāraṁ śodhayāmi na saṁśayaḥ auṣadhīnāṁ suyogaiśca kaṣāyaiḥ kaṭukairdhruvam

—so, without doubt, do I purify the doer of sin — certainly through well-applied medicines, astringent and bitter—

Verse 40 (padma.5.97.40)

उष्णोदकैश्च संतापैर्वैद्यरूपेण नान्यथा । अन्ये भुंजंति तस्याग्रे भोगानन्यान्मनोगतान्

uṣṇodakaiśca saṁtāpairvaidyarūpeṇa nānyathā anye bhuṁjaṁti tasyāgre bhogānanyānmanogatān

—and with hot-water fomentations and burnings, in the manner of a physician, in no other way. Meanwhile others enjoy, right before him, the very pleasures his own mind had craved.

Verse 41 (padma.5.97.41)

किं करोमि समर्थश्च न दत्तं दानमुत्तमम् । महता रोगरूपेण तमेनं परिवारयेत्

kiṁ karomi samarthaśca na dattaṁ dānamuttamam mahatā rogarūpeṇa tamenaṁ parivārayet

"Capable though I was, I did not give the excellent gift — what can I do now?" Thinking thus, a great disease, in that very form, comes to surround him.

Verse 42 (padma.5.97.42)

नित्यकालस्य यद्दानमात्मानं पापिभिर्यथा । न दत्तं च महीदेव श्रद्धया निजशक्तितः

nityakālasya yaddānamātmānaṁ pāpibhiryathā na dattaṁ ca mahīdeva śraddhayā nijaśaktitaḥ

That constant daily giving which was not given by such sinners, O lord of the earth, with faith and according to their own means—

Verse 43 (padma.5.97.43)

तथायातान्प्रधक्ष्येतानुपायैर्दारुणैः किल । नैमित्तिकं प्रवक्ष्यामि दानकालं तवाग्रतः

tathāyātānpradhakṣyetānupāyairdāruṇaiḥ kila naimittikaṁ pravakṣyāmi dānakālaṁ tavāgrataḥ

—those who come to me thus, I burn with terrible measures. Now I shall tell you the proper time of Naimittika (occasional) giving.

Verse 44 (padma.5.97.44)

महापर्वणि संप्राप्ते तीर्थप्राप्तौ तथैव च । पितुः क्षयाहदिवसे वैशाखादिषु यत्नतः

mahāparvaṇi saṁprāpte tīrthaprāptau tathaiva ca pituḥ kṣayāhadivase vaiśākhādiṣu yatnataḥ

When a great festival arrives, when a sacred ford is reached, on the death-anniversary of one's father, and diligently in months such as Vaishakha—

Verse 45 (padma.5.97.45)

मासेषु पुण्यकालेषु दानं नैमित्तिकं स्मृतम् । काम्यकालं प्रवक्ष्यामि यद्दानं फलदायकम्

māseṣu puṇyakāleṣu dānaṁ naimittikaṁ smṛtam kāmyakālaṁ pravakṣyāmi yaddānaṁ phaladāyakam

—giving performed at such auspicious times is called Naimittika. Now I shall tell of Kamya giving, the giving that bestows a fruit.

Verse 46 (padma.5.97.46)

व्रतादिकं समुद्दिश्य कामनाफलकल्पितम् । यत्कामं कथितं सम्यक्सर्वांगैरेव संगतम्

vratādikaṁ samuddiśya kāmanāphalakalpitam yatkāmaṁ kathitaṁ samyaksarvāṁgaireva saṁgatam

That giving performed with reference to a vow and the like, undertaken for the fulfillment of a desire, whatever desire has been properly and completely declared—

Verse 47 (padma.5.97.47)

तस्य दानप्रभावेण भावनापरिभावितः । तादृक्फलं समश्नाति मानुषस्तत्प्रसादनात्

tasya dānaprabhāveṇa bhāvanāparibhāvitaḥ tādṛkphalaṁ samaśnāti mānuṣastatprasādanāt

—by the power of that giving, filled with devout intention, the man obtains just such a fruit, through that deity's grace.

Verse 48 (padma.5.97.48)

आभ्युदयं प्रवक्ष्यामि यच्च यज्ञादिषु स्मृतम् । जातकर्मादिकार्येषु मौञ्ज्याद्युद्वाहकर्मसु

ābhyudayaṁ pravakṣyāmi yacca yajñādiṣu smṛtam jātakarmādikāryeṣu mauñjyādyudvāhakarmasu

Now I shall tell of Abhyudayika giving, that declared in connection with sacrifices — in the rites of birth-ceremony, sacred-thread ceremony, and marriage—

Verse 49 (padma.5.97.49)

प्रासादध्वजदेवानां प्रतिष्ठासु प्रयत्नतः । इत्यादिकं महीदेव दानमभ्युदयात्मकम्

prāsādadhvajadevānāṁ pratiṣṭhāsu prayatnataḥ ityādikaṁ mahīdeva dānamabhyudayātmakam

—and diligently at the consecration of temples, banners, and images of the gods — such, O lord of the earth, is called Abhyudayika giving.

Verse 50 (padma.5.97.50)

प्रजावृद्धिकरं भोगयशःस्वर्गसुखप्रदम् । अंत्यं चैव प्रवक्ष्यामि शृणु दानं द्विजोत्तम

prajāvṛddhikaraṁ bhogayaśaḥsvargasukhapradam aṁtyaṁ caiva pravakṣyāmi śṛṇu dānaṁ dvijottama

It causes the increase of progeny and bestows enjoyment, fame, and the happiness of heaven. Now I shall tell of the final giving as well; hear it, O best of Brahmins.

Verse 51 (padma.5.97.51)

कामस्य संक्षयं ज्ञात्वा जरया परिपीडितः । दद्याद्दानानि यत्नेन कुर्यादाशां न कस्यचित्

kāmasya saṁkṣayaṁ jñātvā jarayā paripīḍitaḥ dadyāddānāni yatnena kuryādāśāṁ na kasyacit

Knowing the decline of his desires, and afflicted by old age, one should diligently give gifts, and should place hope in nothing else.

Verse 52 (padma.5.97.52)

मृते च मयि मे पुत्रा जायाबांधवसोदराः । कथमेते भविष्यंति मां विना सुहृदो मम

mṛte ca mayi me putrā jāyābāṁdhavasodarāḥ kathamete bhaviṣyaṁti māṁ vinā suhṛdo mama

But instead he thinks: "When I die, how shall my sons, wife, kinsmen, and brothers — my dear ones — fare without me?"

Verse 53 (padma.5.97.53)

अहं वित्तविहीनो वा कथं जीवन्पुनस्तथा । भविष्यामीति विज्ञाय न ददाति हि किंचन

ahaṁ vittavihīno vā kathaṁ jīvanpunastathā bhaviṣyāmīti vijñāya na dadāti hi kiṁcana

"Or how shall I, deprived of wealth, live on afterward?" Thinking thus, he gives nothing at all.

Verse 54 (padma.5.97.54)

आशापाशशतैर्बद्धो भाग्यादेव कुमायया । मृत्युं प्रयाति मूढात्मा रुदंति च ततः सुताः

āśāpāśaśatairbaddho bhāgyādeva kumāyayā mṛtyuṁ prayāti mūḍhātmā rudaṁti ca tataḥ sutāḥ

Bound by hundreds of nooses of hope, by his own ill-fated delusion, that deluded soul goes to death, and then his sons weep.

Verse 55 (padma.5.97.55)

दुःखेन पीडिताः किचिंन्मोहेनाकुलचेतसः । स्वल्पमल्पं च वा दानं कथंचित्कल्पयंति ते

duḥkhena pīḍitāḥ kiciṁnmohenākulacetasaḥ svalpamalpaṁ ca vā dānaṁ kathaṁcitkalpayaṁti te

Afflicted somewhat by grief, their minds confused by delusion, they somehow manage a small gift on his behalf.

Verse 56 (padma.5.97.56)

न तत्रास्मिन्गते काले महादुःखगते सति । विस्मरंति तदा दानं लोभाद्वा न ददत्यपि

na tatrāsmingate kāle mahāduḥkhagate sati vismaraṁti tadā dānaṁ lobhādvā na dadatyapi

But when that time of great grief has passed, they forget the giving, or, out of greed, do not give it at all.

Verse 57 (padma.5.97.57)

मृतोऽयं च पिता ज्ञात्वा स्नेहपाशो निवर्त्तते । योऽसौ मृतो महीदेव मम पाशैर्नियंत्रितः

mṛto'yaṁ ca pitā jñātvā snehapāśo nivarttate yo'sau mṛto mahīdeva mama pāśairniyaṁtritaḥ

Knowing "our father is dead," their bond of affection loosens. And he who has died, O lord of the earth, bound by my nooses—

Verse 58 (padma.5.97.58)

तृष्णा क्षुधा समाक्रांतो बहुदुःखैः प्रपीडितः । पच्यते नरके घोरे चिरकालं न संशयः

tṛṣṇā kṣudhā samākrāṁto bahuduḥkhaiḥ prapīḍitaḥ pacyate narake ghore cirakālaṁ na saṁśayaḥ

—overwhelmed by thirst and hunger, afflicted by many sufferings, is cooked in terrible hell for a long time, without doubt.

Verse 59 (padma.5.97.59)

तस्माद्दानं प्रदातव्यं स्वयमेव न संशयः । कस्य पुत्राश्च पौत्राश्च कस्य भार्या धनं च वा

tasmāddānaṁ pradātavyaṁ svayameva na saṁśayaḥ kasya putrāśca pautrāśca kasya bhāryā dhanaṁ ca vā

Therefore giving should be done by oneself; there is no doubt of this. Whose, indeed, are sons and grandsons, whose is a wife or wealth—

Verse 60 (padma.5.97.60)

संसारे नास्तिकः कस्य स्वयं तस्मात्प्रदीयते । पानमन्नं च तांबूलमुदकं कांचनं तथा

saṁsāre nāstikaḥ kasya svayaṁ tasmātpradīyate pānamannaṁ ca tāṁbūlamudakaṁ kāṁcanaṁ tathā

—who in this world is so faithless as not to see this? Therefore, of one's own accord, one should give drink, food, betel, water, gold—

Verse 61 (padma.5.97.61)

वसनं गां च भूमिं च च्छत्रपात्राण्यनेकधा । फलानि भूमिदानानि विविधानि स्वशक्तितः

vasanaṁ gāṁ ca bhūmiṁ ca cchatrapātrāṇyanekadhā phalāni bhūmidānāni vividhāni svaśaktitaḥ

—clothing, a cow, land, umbrellas, vessels of many kinds, fruits, and various gifts of land — according to one's means—

Verse 62 (padma.5.97.62)

दातव्यानि महीदेव नात्र कार्या विचारणा । तीर्थानां लक्षणं विप्र प्रवक्ष्यामि तवाग्रतः

dātavyāni mahīdeva nātra kāryā vicāraṇā tīrthānāṁ lakṣaṇaṁ vipra pravakṣyāmi tavāgrataḥ

—all these, O lord of the earth, should be given, without any hesitation. Now, O Brahmin, I shall tell you the characteristic mark of sacred fords.

Verse 63 (padma.5.97.63)

सुतीर्थानि इयं गंगा भाति पुण्या सरस्वती । रेवा च यमुना तापी नदी चर्मण्वती तथा

sutīrthāni iyaṁ gaṁgā bhāti puṇyā sarasvatī revā ca yamunā tāpī nadī carmaṇvatī tathā

Among the excellent sacred fords, this sacred Ganga and Sarasvati shine forth; the Reva, the Yamuna, the Tapi, and the Charmanvati as well—

Verse 64 (padma.5.97.64)

सरयू च वरा वेणी पूर्णा पापप्रणाशिनी । कावेरी कपिला चान्या विशल्या विश्वतारिणी

sarayū ca varā veṇī pūrṇā pāpapraṇāśinī kāverī kapilā cānyā viśalyā viśvatāriṇī

—the Sarayu, the excellent Veni, the Purna, the sin-destroying Vipasha, the Kaveri, the Kapila, and Vishalya, savior of all the world—

Verse 65 (padma.5.97.65)

गोदावरी समाख्याता तुंगभद्रा च गंडकी । पापानां भीतिदा नित्यं नदी भीमरथी स्मृता

godāvarī samākhyātā tuṁgabhadrā ca gaṁḍakī pāpānāṁ bhītidā nityaṁ nadī bhīmarathī smṛtā

—the river called Godavari, the Tungabhadra, and the Gandaki; the river Bhimarathi, remembered as ever striking fear into sins—

Verse 66 (padma.5.97.66)

देविका कृष्णगंगा च अन्या याः सरितांवराः । एतास्तु पुण्यकालेषु संति तीर्थान्यनेकशः

devikā kṛṣṇagaṁgā ca anyā yāḥ saritāṁvarāḥ etāstu puṇyakāleṣu saṁti tīrthānyanekaśaḥ

—the Devika, the Krishnaganga, and other foremost rivers — these are the sacred fords present in many places at auspicious times.

Verse 67 (padma.5.97.67)

ग्रामे वा यदि वारण्ये नद्यः सर्वत्र पावनाः । तत्र तत्रैव कर्त्तव्याः स्नानदानादिकाः क्रियाः

grāme vā yadi vāraṇye nadyaḥ sarvatra pāvanāḥ tatra tatraiva karttavyāḥ snānadānādikāḥ kriyāḥ

Whether in a village or in the wilderness, rivers are sacred everywhere; in each place, the rites of bathing, giving, and the like should be performed there.

Verse 68 (padma.5.97.68)

यदा न ज्ञायते नाम तस्य तीर्थस्य भो द्विज । तत्रेत्युच्चारणं कार्यं विष्णुतीर्थमिदं महत्

yadā na jñāyate nāma tasya tīrthasya bho dvija tatretyuccāraṇaṁ kāryaṁ viṣṇutīrthamidaṁ mahat

O Brahmin, when the name of a sacred ford is not known, one should simply utter there: "This is a great Vishnu-tirtha."

Verse 69 (padma.5.97.69)

तीर्थस्य देवता विष्णुःस र्वत्रापि न संशयः । नारायणेति यन्नाम स्मरेत्तीर्थेषु साधकः

tīrthasya devatā viṣṇuḥsa rvatrāpi na saṁśayaḥ nārāyaṇeti yannāma smarettīrtheṣu sādhakaḥ

The deity of every sacred ford, everywhere, is Vishnu alone, without doubt. Whatever name of Narayana the seeker remembers at sacred fords—

Verse 70 (padma.5.97.70)

तस्य तीर्थफलं सम्यग्विष्णुनाम्नैव जायते । अज्ञातानां च तीर्थानां देवतानां न संशयः

tasya tīrthaphalaṁ samyagviṣṇunāmnaiva jāyate ajñātānāṁ ca tīrthānāṁ devatānāṁ na saṁśayaḥ

—the fruit of that ford is fully obtained through that very name. Of unknown sacred fords and unknown deities—

Verse 71 (padma.5.97.71)

विष्णुनाम्नैव नामानि मानवः परिकीर्तयेत् । सर्वास्तु सिद्धयः पुण्यास्तीर्थभूतास्तु सागरः

viṣṇunāmnaiva nāmāni mānavaḥ parikīrtayet sarvāstu siddhayaḥ puṇyāstīrthabhūtāstu sāgaraḥ

—a man should proclaim their names through the name of Vishnu alone, without doubt. All accomplishments are meritorious; all oceans too are sacred fords—

Verse 72 (padma.5.97.72)

सरांसि मानसादीनि निर्झराः पल्वलादयः । स्वल्पा नद्योऽपि सर्वास्तास्तीर्थानि हरिनामतः

sarāṁsi mānasādīni nirjharāḥ palvalādayaḥ svalpā nadyo'pi sarvāstāstīrthāni harināmataḥ

—lakes such as Manasa, waterfalls, ponds and the like — even small rivulets, all of them become sacred fords through the name of Hari.

Verse 73 (padma.5.97.73)

पर्वतास्तीर्थरूपाश्च यज्ञो यज्ञमही तथा । ब्राह्मणा यत्र विद्वांसः कौतुकेनाप्यवस्थिताः

parvatāstīrtharūpāśca yajño yajñamahī tathā brāhmaṇā yatra vidvāṁsaḥ kautukenāpyavasthitāḥ

Mountains too are in the form of sacred fords, as is a sacrifice and its ground. Wherever learned Brahmins are gathered, even by mere chance—

Verse 74 (padma.5.97.74)

तदेव तीर्थं सुमहत्सर्वपापहरं स्मृतम् । श्राद्धं च श्राद्धभूमिश्च देवशाला च होमभूः

tadeva tīrthaṁ sumahatsarvapāpaharaṁ smṛtam śrāddhaṁ ca śrāddhabhūmiśca devaśālā ca homabhūḥ

—that place itself is deemed a very great sacred ford, destroying all sin. A shraddha rite and its ground, a temple, and the ground of a fire-offering—

Verse 75 (padma.5.97.75)

यत्र वेदध्वनिः सम्यग्यत्र विष्णुकथाः शुभाः । स्वगृहं पुण्यसंयुक्तं गोस्थानमपि पावनम्

yatra vedadhvaniḥ samyagyatra viṣṇukathāḥ śubhāḥ svagṛhaṁ puṇyasaṁyuktaṁ gosthānamapi pāvanam

—wherever the sound of the Veda properly resounds, wherever the auspicious tales of Vishnu are told; one's own home joined to merit, and even a cow-shed, is sacred.

Verse 76 (padma.5.97.76)

यत्राश्वत्थ तरु वने यत्रागारोपि पावनः । एवमादीनि तीर्थानि पिता माता तथैव च

yatrāśvattha taru vane yatrāgāropi pāvanaḥ evamādīni tīrthāni pitā mātā tathaiva ca

Wherever there is a grove of ashvattha trees, wherever a dwelling too is sacred — such, and likewise one's father and mother, are sacred fords—

Verse 77 (padma.5.97.77)

पच्यते यत्र धर्मार्थं स्वयं तत्र गुरुः स्थितः । साध्वी यत्रास्ति वै भार्या तत्र तीर्थं न संशयः

pacyate yatra dharmārthaṁ svayaṁ tatra guruḥ sthitaḥ sādhvī yatrāsti vai bhāryā tatra tīrthaṁ na saṁśayaḥ

—wherever food is cooked for the sake of dharma, there the guru himself abides. Wherever there is a virtuous wife, there too, without doubt, is a sacred ford.

Verse 78 (padma.5.97.78)

यत्र धर्मरतिर्नित्यं विद्वान्पुत्रः प्रवर्तते । तत्र तस्य हि तत्तीर्थं तारणाय प्रतिष्ठितम्

yatra dharmaratirnityaṁ vidvānputraḥ pravartate tatra tasya hi tattīrthaṁ tāraṇāya pratiṣṭhitam

Wherever a learned son, ever devoted to dharma, engages in his duties, there that place is established as a sacred ford, for his parents' deliverance.

Verse 79 (padma.5.97.79)

इत्येवमादि तीर्थानि राजवेश्म तथैव च । एवमादिषु तीर्थेषु पर्वयोगाद्विशेषतः

ityevamādi tīrthāni rājaveśma tathaiva ca evamādiṣu tīrtheṣu parvayogādviśeṣataḥ

Such, and more, are sacred fords — and likewise a king's palace as well. But at such sacred fords, especially at the conjunction of a festival—

Verse 80 (padma.5.97.80)

अनाराध्य हृषीकेशं सर्वदं सर्वदेहिनाम् । कोपि क्वापि किमप्यत्र न लभेतेति निश्चितम्

anārādhya hṛṣīkeśaṁ sarvadaṁ sarvadehinām kopi kvāpi kimapyatra na labheteti niścitam

—without worshipping Hrishikesha, the giver of all things to all embodied beings, no one anywhere obtains anything here — this is certain.

Verse 81 (padma.5.97.81)

अपत्यं द्रविणं दारास्तारहर्म्यं हया गजाः । सुखानि स्वर्गमोक्षौ च न दूरे हरिभक्तितः

apatyaṁ draviṇaṁ dārāstāraharmyaṁ hayā gajāḥ sukhāni svargamokṣau ca na dūre haribhaktitaḥ

Offspring, wealth, a wife, a star-bright mansion, horses, elephants, [every] pleasure, and heaven and liberation as well — none of these are far from devotion to Hari.

Verse 82 (padma.5.97.82)

नारायणः परो देवः सत्यरूपो जनार्दनः । त्रिधात्मानंसभगवान्ससर्जपरमेश्वरः

nārāyaṇaḥ paro devaḥ satyarūpo janārdanaḥ tridhātmānaṁsabhagavānsasarjaparameśvaraḥ

Narayana is the supreme god, Janardana, of the very form of truth. That Lord, the Supreme Being, created his own self in three forms.

Verse 83 (padma.5.97.83)

रजस्तमोभ्यांयुक्तोऽभूद्रजःसत्वाधिकंविभुः । ससर्जनाभिकमलेब्रह्माणंकमलासनम्

rajastamobhyāṁyukto'bhūdrajaḥsatvādhikaṁvibhuḥ sasarjanābhikamalebrahmāṇaṁkamalāsanam

Endowed with rajas and tamas, with rajas predominant along with sattva, that mighty one created, from the lotus of his navel, Brahma, seated on the lotus.

Verse 84 (padma.5.97.84)

रजसा तमसा जुष्टं स रुद्रमसृजद्विभुः । सत्वं रजस्तमश्चैव त्रितयं चैतदुच्यते

rajasā tamasā juṣṭaṁ sa rudramasṛjadvibhuḥ satvaṁ rajastamaścaiva tritayaṁ caitaducyate

Endowed with rajas and tamas, that mighty one created Rudra. Sattva, rajas, and tamas — these three are thus spoken of.

Verse 85 (padma.5.97.85)

सत्वेन मुच्यते जंतुः सत्वं नारायणात्मकम् । रजसा सत्वयुक्तेन भवेच्छ्रीमान्यशोधिकः

satvena mucyate jaṁtuḥ satvaṁ nārāyaṇātmakam rajasā satvayuktena bhavecchrīmānyaśodhikaḥ

By sattva a being is liberated; sattva has the very nature of Narayana. By rajas joined with sattva, one becomes prosperous, of great fame.

Verse 86 (padma.5.97.86)

यद्वेदवाक्यं धर्मस्य समुद्दिश्योपसेवते । तद्रुद्रमिति विख्यातं विशिष्टं गदितं नृणाम्

yadvedavākyaṁ dharmasya samuddiśyopasevate tadrudramiti vikhyātaṁ viśiṣṭaṁ gaditaṁ nṛṇām

That aspect which follows the word of the Veda with regard to dharma is proclaimed, especially among men, famed by the name 'Rudra.'

Verse 87 (padma.5.97.87)

तेन राजा भवेल्लोके रजसा तमसा पुनः । यद्धीनं रजसा धर्मं केवलं तामसं च यत्

tena rājā bhavelloke rajasā tamasā punaḥ yaddhīnaṁ rajasā dharmaṁ kevalaṁ tāmasaṁ ca yat

By that one becomes a king in this world. And that dharma which is devoid of rajas, and which is purely tamasic—

Verse 88 (padma.5.97.88)

तच्च दुर्गतिदं नॄणामिहलोके परत्र च । यो विष्णुः स स्वयं ब्रह्मा यो ब्रह्मा स स्वयं हरः

tacca durgatidaṁ nṝṇāmihaloke paratra ca yo viṣṇuḥ sa svayaṁ brahmā yo brahmā sa svayaṁ haraḥ

—that leads men to misfortune, both in this world and the next. He who is Vishnu is himself Brahma; he who is Brahma is himself Hara.

Verse 89 (padma.5.97.89)

देवास्त्रयोपि यज्ञेऽस्मिन्निज्या देवेषु नित्यशः । यो भेदं कुरुते तेषां त्रयाणां द्विजसत्तमः

devāstrayopi yajñe'sminnijyā deveṣu nityaśaḥ yo bhedaṁ kurute teṣāṁ trayāṇāṁ dvijasattamaḥ

In this sacrifice of worship, all three of these gods are ever to be honored among the gods. O best of Brahmins, whoever makes a distinction among these three—

Verse 90 (padma.5.97.90)

स पापकारी पापात्मा अनिष्टां गतिमाप्नुयात् । विष्णुरेव परं ब्रह्म विष्णुरेव जगद्द्विज

sa pāpakārī pāpātmā aniṣṭāṁ gatimāpnuyāt viṣṇureva paraṁ brahma viṣṇureva jagaddvija

—that sinful-souled doer of sin obtains an unfortunate fate. Vishnu alone is the supreme Brahman, O Brahmin; Vishnu alone is the universe.

Verse 91 (padma.5.97.91)

तस्यायं माधवो मासः प्रियः सर्वेषु कर्मसु । कीर्त्यते हयमेधादि महाक्रतुफलप्रदः

tasyāyaṁ mādhavo māsaḥ priyaḥ sarveṣu karmasu kīrtyate hayamedhādi mahākratuphalapradaḥ

This month of Madhava is dear to him, above all rites; it is proclaimed to bestow the fruit of great sacrifices, beginning with the Ashvamedha.

Verse 92 (padma.5.97.92)

तीर्थस्नान तपो दान जप यज्ञफलाधिकः

tīrthasnāna tapo dāna japa yajñaphalādhikaḥ

It bestows a fruit exceeding even that of bathing at sacred fords, austerity, giving, mantra-recitation, and sacrifice.

Verse 93 (padma.5.97.93)

स्नानं विभाते नियमेन नद्यामनारतं मेषगते रवौ ये । कुर्वंति येऽस्मिन्नपि विप्रपूजां मद्दंडभाजो न हि ते भवंति

snānaṁ vibhāte niyamena nadyāmanārataṁ meṣagate ravau ye kurvaṁti ye'sminnapi viprapūjāṁ maddaṁḍabhājo na hi te bhavaṁti

Those who, without fail, according to the vow, bathe in a river at dawn while the sun is in Aries, and who in this month also worship Brahmins — they do not become subject to my rod of punishment.

Verse 94 (padma.5.97.94)

हत्वा हत्वा किंकरौघं पुरो मे लुप्त्वा लुप्त्वा चित्रगुप्तस्य लेख्यम् । स्नात्वा स्नात्वा माधवे मासि तीर्थे पूर्वान्पूर्वानुद्धरंतीह पापात्

hatvā hatvā kiṁkaraughaṁ puro me luptvā luptvā citraguptasya lekhyam snātvā snātvā mādhave māsi tīrthe pūrvānpūrvānuddharaṁtīha pāpāt

Repeatedly slaying, as it were, the very host of my servants, repeatedly erasing Chitragupta's record — by bathing again and again at a sacred ford in the month of Madhava, they deliver, here, one former ancestor after another from sin.

Verse 95 (padma.5.97.95)

इदं भयच्छेदकरं न तस्मात्प्रकाशनीयं परमं रहस्यम् । निर्वासहेतुर्नरकालयस्य ममाधिकारक्षयकारणं तत्

idaṁ bhayacchedakaraṁ na tasmātprakāśanīyaṁ paramaṁ rahasyam nirvāsaheturnarakālayasya mamādhikārakṣayakāraṇaṁ tat

This fear-destroying supreme secret is therefore not to be revealed; it is the cause of banishment from my abode of hell, the very cause of the diminishing of my own authority.

Verse 96 (padma.5.97.96)

भागीरथीनर्मदा च यमुना च सरस्वती । विशोका च वितस्ता च विंध्यस्योत्तरतः स्थिताः

bhāgīrathīnarmadā ca yamunā ca sarasvatī viśokā ca vitastā ca viṁdhyasyottarataḥ sthitāḥ

The Bhagirathi, the Narmada, the Yamuna, the Sarasvati, the Vishoka, and the Vitasta — these lie to the north of the Vindhyas.

Verse 97 (padma.5.97.97)

गोदावरी भीमरथी तुंगभद्रा च देविका । तापी पयोष्णी विंध्यस्य दक्षिणास्तु प्रकीर्तिताः

godāvarī bhīmarathī tuṁgabhadrā ca devikā tāpī payoṣṇī viṁdhyasya dakṣiṇāstu prakīrtitāḥ

The Godavari, the Bhimarathi, the Tungabhadra, the Devika, the Tapi, and the Payoshni are declared to lie to the south of the Vindhyas.

Verse 98 (padma.5.97.98)

द्वादशैता महानद्यो नित्यं तेनावगाहिताः । वैशाखे विधिना स्नानं नद्यां यः प्रातराचरेत्

dvādaśaitā mahānadyo nityaṁ tenāvagāhitāḥ vaiśākhe vidhinā snānaṁ nadyāṁ yaḥ prātarācaret

These twelve great rivers are ever frequented by him who bathes in Vaishakha. He who, in Vaishakha, duly performs the morning bath in a river—

Verse 99 (padma.5.97.99)

सर्वाः समुद्रगाः पुण्याः सर्वे पुण्या नगोत्तमाः । सर्वे चायतनाः पुण्याः सर्वे पुण्या वनाश्रयाः

sarvāḥ samudragāḥ puṇyāḥ sarve puṇyā nagottamāḥ sarve cāyatanāḥ puṇyāḥ sarve puṇyā vanāśrayāḥ

—attains the merit of all sacred rivers flowing to the ocean, all sacred foremost mountains, all sacred temples, all sacred forest-retreats—

Verse 100 (padma.5.97.100)

तेनावगाहिता दृष्टाः प्रणता बहुसेविताः । स्नानमर्द्धोदिते सूर्ये वैशाखे नियतश्चरेत्

tenāvagāhitā dṛṣṭāḥ praṇatā bahusevitāḥ snānamarddhodite sūrye vaiśākhe niyataścaret

—as it were, entered, beheld, bowed to, and much frequented. One should perform the bath, disciplined, in Vaishakha, while the sun is half-risen.

Verse 101 (padma.5.97.101)

तस्य पुण्यं महीदेव कश्चिद्वक्तुं न शक्यते । यदि वक्त्रसहस्राणां सहस्राणि भवंति हि

tasya puṇyaṁ mahīdeva kaścidvaktuṁ na śakyate yadi vaktrasahasrāṇāṁ sahasrāṇi bhavaṁti hi

His merit, O lord of the earth, no one is able to declare — even if there were thousands upon thousands of mouths.

Verse 102 (padma.5.97.102)

आयुश्च ब्रह्मणा स्वल्पं यदि स्याद्द्विजसत्तम । तदा माधवमासस्य फलं कथयितुं भवेत्

āyuśca brahmaṇā svalpaṁ yadi syāddvijasattama tadā mādhavamāsasya phalaṁ kathayituṁ bhavet

O best of Brahmins, even if Brahma's own lifespan were considered short, the fruit of the month of Madhava could still not be fully told.

Verse 103 (padma.5.97.103)

महानिरयकर्षाग्नि माधवो माधवो यथा । ब्रह्महत्यादिकं पापमगम्यागमनादिकम्

mahānirayakarṣāgni mādhavo mādhavo yathā brahmahatyādikaṁ pāpamagamyāgamanādikam

As a fire that drags one out of the great hells, so is Madhava, Madhava indeed. Sins such as the killing of a Brahmin, the approaching of a forbidden woman, and the like—

Verse 104 (padma.5.97.104)

कामाकामकृतं पापमेति पातकमेव च । उपपापरहस्यं च संकरीकरणं परम्

kāmākāmakṛtaṁ pāpameti pātakameva ca upapāparahasyaṁ ca saṁkarīkaraṇaṁ param

—sin done wittingly or unwittingly, and mortal sin itself, minor secret sins, and the great sin of mixing the castes—

Verse 105 (padma.5.97.105)

जातिभ्रंशकरं घोरमपात्रीकरणं तथा । मलावहं प्रकीर्णं च वाङ्मनः काय संभवम्

jātibhraṁśakaraṁ ghoramapātrīkaraṇaṁ tathā malāvahaṁ prakīrṇaṁ ca vāṅmanaḥ kāya saṁbhavam

—the terrible sin causing loss of caste, giving to an unworthy recipient, sins that bring impurity, scattered sins arising from speech, mind, and body—

Verse 106 (padma.5.97.106)

माधवो निर्दहेन्मासो विधिना समुपासितः । कल्पकोटिसहस्राणि कल्पकोटि शतानि च

mādhavo nirdahenmāso vidhinā samupāsitaḥ kalpakoṭisahasrāṇi kalpakoṭi śatāni ca

—all of these the month of Madhava, when duly worshipped, burns away. For thousands of crores of kalpas, and hundreds of crores of kalpas—

Verse 107 (padma.5.97.107)

वसेद्विष्णुपुरे श्रीमान्माधवे योऽर्चयेद्धरिम्

vasedviṣṇupure śrīmānmādhave yo'rcayeddharim

—he who worships Hari in the month of Madhava dwells, glorious, in the city of Vishnu.