Chapter 60 Book 6 - Uttarakhaṇḍa PADMA PURANAM
yudhiṣṭhira uvāca | kathayasva prasādena mayi snehājjanārdana | kārttikasyāsite pakṣe kiṃnāmaikādaśī bhavet || 1 || śrīkṛṣṇa uvāca | śrūyatāṃ rājaśārdūla kathayāmi tavāgrataḥ | kārttike kṛṣṇapakṣe tu ramā nāma suśobhanā || 2 || ekādaśī samākhyātā mahāpāpaharā parā | asyāḥ prasaṃgato rājanmāhātmyaṃ pravadāmi te || 3 || mucukuṃda iti khyāto babhūva nṛpatiḥ purā | deveṃdreṇa samaṃ tasya mitratvamabhavannṛpa || 4 || [Analyze grammar] yamena varuṇenaiva kubereṇāpi sarvathā | vibhīṣaṇena yasyaiva sakhitvamabhavannṛpa || 5 || viṣṇubhaktaḥ satyasaṃdho babhūva nṛpatiḥ paraḥ | tasyaivaṃ śāsato rājanrājyaṃ nihatakaṃṭakam || 6 ||] babhūva duhitā gehe caṃdrabhāgā saridvarā | śobhanāya ca sā dattā caṃdrasenasutāya vai || 7 ||] sa kadācitsamāyātaḥ śvaśurasya gṛhe nṛpa | ekādaśīvratadinaṃ samāyātaṃ supuṇyadam || 8 ||] samāgate vratadine caṃdrabhāgā tvaciṃtayat | kiṃ bhaviṣyati deveśa mama bharttātidurbalaḥ || 9 ||] kṣudhāṃ na kṣamate soḍhuṃ pitā caivograśāsanaḥ | paṭahastāḍyate yasya saṃprāpte daśamīdine || 10 ||] na bhoktavyaṃ na bhoktavyaṃ na bhoktavyaṃ harerdine | śrutvā paṭahanirghoṣaṃ śobhanastvabravītpriyām || 11 ||] kiṃ karttavyaṃ mayā kāṃte dehi śikṣāṃ varānane | caṃdrabhāgovāca | matpiturveśmani prabho bhoktavyaṃ nādya kenacit || 12 ||] gajairaśvaiśca kalabhairanyaiḥ paśubhireva ca | tṛṇamannaṃ tathā vāri na bhoktavyaṃ harerdine || 13 || mānavaiśca kutaḥ kāṃta bhujyate harivāsare | yadi tvaṃ bhokṣyase kāṃta tato garhāṃ prayāsyasi || 14 ||] evaṃ vicārya manasā sudṛḍhaṃ mānasaṃ kuru | śobhana uvāca | satyametatpriye vākyaṃ kariṣye'hamupoṣaṇam || 15 ||] daivena vihitaṃ yaddhi tattathaiva bhaviṣyati | iti dṛḍhāṃ matiṃ kṛtvā cakāra niyamaṃ vrate || 16 ||] kṣudhayā pīḍitatanuḥ sa babhūvātiduḥkhitaḥ | iti ciṃtayatastasya ādityo'stamagādgirim || 17 ||] vaiṣṇavānāṃ narāṇāṃ sā niśā harṣavivarddhanī | haripūjāratānāṃ ca jāgarāsaktacetasām || 18 ||] babhūva nṛpaśārdūla śobhanasyātiduḥkhadā | raverudayavelāyāṃ śobhanaḥ paṃcatāṃ gataḥ || 19 || dāhayāmāsa rājā taṃ rājayogyaiśca dārubhiḥ | caṃdrabhāgā nātmadehaṃ dadāha patinā saha || 20 || kṛtvaurddhvadaihikaṃ tasya tasthau janakaveśmani | śobhanaśca nṛpaśreṣṭha ramāvrataprabhāvataḥ || 21 || prāpto devapuraṃ ramyaṃ maṃdarācalasānuni | anuttamamanādhṛṣyamasaṃkhyeyaguṇānvitam || 22 || hemastaṃbhamayaisaudhai ratnavaiḍūryamaṃḍitaiḥ | sphāṭikairvividhākārairvicitrairupaśobhitaiḥ || 23 || siṃhāsanasamārūḍhaḥ suśvetacchatracāmaraḥ | kirīṭakuṃḍalayuto hārakeyūrabhūṣitaḥ | stūyamānaśca gaṃdharvairapsarogaṇasevitaḥ || 24 || śobhanaḥ śobhate yatra rājarājoparo yathā | somaśarmeti vikhyāto mucukuṃdapure'bhavat || 25 || tīrthayātrāprasaṃgena bhramanvipro dadarśa tam | nṛpajāmātaraṃ jñātvā tatsamīpaṃ jagāma saḥ || 26 || śobhano'pi tadā jñātvā somaśarmāṇamāgatam | āsanādutthitaḥ śīghraṃ namaścakre dvijottamam || 27 || cakāra kuśalapraśnaṃ śvaśurasya nṛpasya ca | kāṃtāyāścaṃdrabhāgāyāstathaiva nagarasya ca || 28 || somaśarmovāca | kuśalaṃ varttate rājanśvaśurasya gṛhe tava | caṃdrabhāgā kuśalinī sarvataḥ kuśalaṃ pure || 29 || svavṛttaṃ kathyatāṃ rājannāścaryaṃ vidyate'dbhutam | puraṃ vicitraṃ ruciraṃ na dṛṣṭaṃ kenacitkvacit || 30 || etadācakṣva nṛpate kutaḥ prāptamidaṃ tvayā | śobhana uvāca | kārtikasyāsite pakṣe yā nāmaikādaśī ramā || 31 || tāmupoṣya mayā prāptaṃ dvijeṃdra puramadhruvam | dhruvaṃ bhavati yenaiva tatkuruṣva dvijottamaḥ || 32 || dvija uvāca | kathamadhruvametaddhi kathaṃ hi bhavati dhruvam | tattvaṃ kathaya rājeṃdra tatkariṣyāmi nānyathā || 33 || śobhana uvāca | mayaitadvihitaṃ vipra śraddhāhīnaṃ vratottamam | tenāhamadhruvaṃ manye dhruvaṃ bhavati tacchṛṇu || 34 || mucukuṃdasya duhitā caṃdrabhāgā suśobhanā | tasyai kathaya vṛttāṃtaṃ dhruvametadbhaviṣyati || 35 || kṛṣṇa uvāca | sa śrutvā vacanaṃ tasya mucukuṃdapuraṃ gataḥ | uvāca sarvaṃ vṛttāṃttaṃ caṃdrabhāgāgrato dvijaḥ || 36 || somaśarmovāca | pratyakṣaṃ dayitaḥ kāṃtastava dṛṣṭo mayā śubhe | iṃdratulyamanādhṛṣyaṃ dṛṣṭaṃ tasya puraṃ mayā | adhruvaṃ tena tatproktaṃ dhruvaṃ bhavati tatkuru || 37 || caṃdrabhāgovāca | tatra māṃ naya viprarṣe patidarśanalālasām | ātmano vratapuṇyena kariṣyāmi puraṃ dhruvam || 38 || āvayordvijasaṃyogo yathā bhavati tatkuru | prāpyate hi mahatpuṇyaṃ kṛtvā yogaṃ viyuktayoḥ || 39 || iti śrutvā saha tayā somaśarmā jagāma ha | āśramaṃ vāmadevasya maṃdarācalasaṃnidhau || 40 || vāmadevo'śṛṇotsarvaṃ vṛttāṃtaṃ kathitaṃ tayoḥ | abhyaṣiñcaccandrabhāgāṃ vedamaṃtrairathojjvalām || 41 || ṛṣimaṃtraprabhāvena viṣṇuvāsarasevanāt | divyadehā babhūvāsau divyāṃ gatimavāpa ha || 42 || patyuḥ samīpamagamatpraharṣotphullalocanā | jaharṣa śobhano'tīva dṛṣṭvā kāṃtāṃ samāgatām || 43 || samāhūya svake vāme pārśvetāṃ saṃnyaveśayat | athovāca priyaṃ harṣāccaṃdrabhāgā priyaṃ vacaḥ || 44 || śṛṇu kāṃta hitaṃ vākyaṃ yatpuṇyaṃ vidyate mayi | aṣṭavarṣādhikā jātā yadāhaṃ pitṛveśmani || 45 || tataḥ prabhṛti yaccīrṇaṃ mayā caikādaśīvratam | yathoktavidhisaṃyuktaṃ śraddhāyuktena cetasā | tena puṇyaprabhāvena bhaviṣyati puraṃ dhruvam || 46 || sarvakāmasamṛddhaṃ ca yāvadābhūtasaṃplavam | evaṃ sā nṛpaśārdūla ramate patinā saha || 47 || divyabhogā divyarūpā divyābharaṇabhūṣitā | śobhano'pi tayā sārddhaṃ ramate divyavigrahaḥ || 48 ||] ramāvrataprabhāvena maṃdarācalasānuni | ciṃtāmaṇisamā hyeṣā kāmadhenusamātha vā || 49 ||] ramābhidhānā nṛpate tavāgre kathitā mayā | tasyā māhātmyamanagha śrutaṃ sarvaṃ tvayā nṛpa || 50 ||] mayā tavāgre kathitaṃ māhātmyaṃ pāpanāśanam | ekādaśīvratānāṃ ca pakṣayorubhayorapi || 51 ||] yathā kṛṣṇā tathā śuklā vibhedaṃ naiva kārayet | sevitaikādaśī nṝṇāṃ bhuktimuktipradāyinī || 52 ||] dhenuḥ śvetā yathā kṛṣṇā ubhayoḥ sadṛśaṃ payaḥ | tathaiva tulyaphaladaṃ smṛtamekādaśīdvayam || 53 ||] ekādaśīvratānāṃ yo māhātmyaṃ śṛṇute naraḥ | sarvapāpavinirmukto viṣṇuloke mahīyate || 54 ||] iti śrīpādme mahāpurāṇe paṃcapaṃcāśatsāhasryāṃ saṃhitāyāmuttarakhaṃḍe umāpatināradasaṃvāde kārtika kṛṣṇā ramaikādaśīnāma ṣaṣṭitamo'dhyāyaḥ || 60 || Ramā Ekādaśī Yudhiṣṭhira said: 1. O Janārdana, through favour and love for me, tell me what would be (i.e. is) the name of the Ekādaśī falling in the dark half of Kārtika. Srīkṛṣṇa said: 2-12a. O lord of kings, listen. I shall tell you. In the dark half of Kārtika falls the very auspicious Ekādaśī. It is called Ramā. It is great and removes great sins. O king, as the occasion has come, I shall tell you its importance. O king, formerly there was a king, Mucukunda by name. He had formed friendship with (Indra) the lord of gods. He also was fully friendly with Yama, Varuṇa, Kubera, and Bibhīṣaṇa, O king. That king was a great devotee of Viṣṇu and was true to his word. When he was ruling over his kingdom from which troublesome persons were removed, a daughter Candrabhāgā, (resembling) the excellent river (Candrabhāgā) was (born) in his house. She was given (in marriage) to Śobhana, the son of Candrasena. Once he came to his father-in-law’s house, O king. The very meritorious day of the Ekādaśī-vow (also) came. When the day of the vow came, Candrabhāgā thought: ‘O lord of gods, what will happen? My husband is very weak. He is not able to put up with hunger, and my father’s rule is strict.’ When the tenth day comes, his drum is beaten: ‘Do not eat, do not eat on the day of (i.e. sacred to) Viṣṇu.’ Hearing the sound of the drum, Śobhana said to his wife: “O dear one, what should I do? Advise me, O beautiful one.” Candrabhāgā said: 12b-15a. O lord, today nobody in my father’s house is to eat (anything). On the day of (i.e. sacred to) Viṣṇu elephants, horses, (their) young ones, so also other beasts are not to eat grass or (drink) water. Then, O dear one, how would human beings eat on the day of (i.e. sacred to) Viṣṇu? O dear one, if you eat (anything today) then you will be censured. Thinking like this to yourself, make your mind strong. Śobhana said: 15b-23. O dear one, these words are true. I shall fast (today). Whatever is laid down by destiny will just take place in the same way. Thus resolving, he observed the vow. With his body oppressed with hunger, he became extremely distressed. While he was thinking like this, the sun went to the western mountain. That night enhanced the joy of Viṣṇu’s devotees engaged in worshipping Viṣṇu, and with their minds attached to keeping awake. (But) it became very painful to Śobhana. At the time of sunrise, Śobhana expired. The king got him cremated with (pieces of) wood fit for a king. Candrabhāgā did not abandon her body with her husband. Having performed his funeral rites, she remained in her father’s house. (And) O greatest king, due to the power of the Ramā-vow, Śobhana reached the divine charming city on the peak of the Mandara mountain, which (city) was excellent with innumerable qualities. It was adorned with large houses with golden pillars, and gems and lapis lazuli, and with beautiful crystals of different shapes. 24-28. Being praised by gandharvas, and waited upon by celestial nymphs, Śobhana mounted upon the throne. He had very white umbrella (held over his head) and chowries (were waved). He had (put on) a crown and ear-rings. He was adorned with necklaces and bracelets. There Śobhana shone like a great king of kings. In the city of Mucukunda there was (a brāhmaṇa) known as Somaśarman. The brāhmaṇa, wandering for pilgrimage, saw him. Recognising him to be the king’s son-in-law he approached him. Śobhana too, knowing that Somaśarman had come, quickly got up from his seat and saluted the best brāhmaṇa. He asked him about the well-being of his father-inlaw, the king, and about his wife Candrabhāgā, and about the city. Somaśarman said: 29-31a. O king, there is well-being in your father’s house. Candrabhāgā is all right and in the city everywhere there is wellbeing. O king, tell me your own account. It is a great wonder. Such a wonderful and beautiful city has not been seen by anyone. O king, tell me this: How did you obtain this? Śobhana said: 31b-32. In the dark half of Kārtika falls the Ekādaśī called Ramā. Having fasted on that day, I have secured this unstable city. O best brāhmaṇa, do that by which it will be stable. The brāhmaṇa said: 33. O lord of kings, how (i.e. why) is it unstable? How will it be stable? Tell me the truth. Then I shall do it, not otherwise. Śobana said: 34-35. O brāhmaṇa, I observed this best vow without faith. Therefore, I think, it is unstable. Listen (by which) it will be stable. The very beautiful Candrabhāgā is Mucukunda’s daughter. Tell her this account. (Then) it will be stable. Kṛṣṇa said: 36. Hearing his words, he went to the city of Mucukunda; (and) the brāhmaṇa narrated the entire account to Candrabhāgā. Somaśarman said: 37. O auspicious one, I actually saw your beloved husband I (also) saw his unconquerable city resembling (that of) Indra. He described it to be unstable. Do that by which it will be stable. Candrabhāgā said: 38-45. O brāhmaṇa-sage, take me, desiring to see my husband, there. By means of the merit of my vow I shall make the city stable. O brāhmaṇa, do that by which we two shall be united. Great religious merit is obtained by bringing together the separated ones. Hearing this, Somaśarman went with her to Vāmadeva’s hermitage near the Mandara mountain. Vāmadeva listened to the full account told by them. He sprinkled (water over) the bright Candrabhāgā with Vedic hymns. By the power of the. hymn recited by the sage, and due to observing the vow on the day of (i.e. sacred to) Viṣṇu her body became divine and she obtained a divine condition. With her eyes dilated due to great joy she approached her husband. Seeing his wife to have come, Śobhana was very much delighted. Calling her he made her sit on his left side. Then Candrabhāgā said (these) dear words to her husband: “O dear one, listen to the beneficial words: I have religious merit. When I crossed the eighth year (while living) in my father’s house. 46-54. I have since then, observed the Ekādaśī vow in the manner as it was told and with my mind full of faith. By the power of that (religious merit) the city will be stable. It will be rich in all desired objects till the final deluge.” O best king, in this way she, enjoying divine pleasures, of a divine form, and adorned with divine ornaments, rejoiced with her husband. Śobhana, of a divine body, also rejoiced with her on the peak of Mandara mountain by the power of the Ramā-vow. This vow is like the desire-yielding gem or like the desire-yielding cow. O king, I have told you about the (Ekādaśī) called Ramā. O sinless one, you have heard its full importance. I have told you the sin-destroying importance of the vows of the Ekādaśīs of both the fortnights. As is the (one of the) dark (fortnight), so is the (one of the) bright fortnight. No discrimination should be done between the two. Ekādaśī, when observed, gives pleasures and salvation to men. As a white cow is like a black one—as their milk is similar, similarly the two Ekādaśīs are said to give a similar fruit. A man who listens to the importance of the Ekādaśī-vows is freed from all sins.and is honoured in Viṣṇu’s world. K Rajaram IRS 281024 On Mon, 28 Oct 2024 at 08:05, venkat giri <[email protected]> wrote: > > *Rama Ekadashi/Hari Dina Darshana:* More than 500 years old, Garudadwaja > Shrikara Swamy vigraha worshipped at Sri Uttaradi Matha. > > Special features: > 1. After stealing Parijatha, Shri Krishna and Sathyabhama are flying on > Garuda pouring gold throughout the way. > > 2. Eight hands holding Surya, chandra, shanka, chakra and treasure and Sri > Satyabhama devi's hand. > Yahoo Mail: Search, organise, conquer > <https://mail.onelink.me/107872968?pid=NativePlacement&c=Global_Acquisition_YMktg_315_EmailSignatureGrowth_YahooMail:Search,Organize,Conquer&af_sub1=Acquisition&af_sub2=Global_YMktg&af_sub3=&af_sub4=100000945&af_sub5=OrganizeConquer__Static_> > > On Sat, 26 Oct 2024 at 9:38 pm, Jambunathan Iyer > <[email protected]> wrote: > Ekadashi is a significant religious occasion for Hindus, observed twice a > month during the phases of Krishna Paksha and Shukla Paksha.Ekadashi which > falls on the 11th day of Krishna Paksha in the sacred month of Aiypasi, is > called as Rama Ekadashi. Rama Ekadashi Virtham observed during the Krishna > Paksha of the Hindu month of Aiypasi in 2024, Will be on 28th October. > > It is also popular by its other names such as Kartik Krishna Ekadashi or > Rambha Ekadashi and it takes place four days prior to the Diwali > celebrations. Rama Ekadashi Vrat is recognized as one of the most > significant Ekadashi fasts which are observed in the Hindu religion as the > devotees can get absolved from all their sins by keeping this fast > religiously. > > It marks a day dedicated to the worship of Lord Vishnu and Goddess > Lakshmi, symbolizing devotion, spiritual growth, and acts of selflessness. > > This year, Rama Ekadashi falls on October 28, 2024, and devotees across > the world eagerly anticipate this auspicious occasion, preparing for a day > filled with prayers, fasting, and charitable activities. Rama Ekadashi, > known as the final Ekadashi of the Chaturmas, serves as a prelude to the > upcoming Dev Uthani Ekadashi and falls just two days before the celebrated > festival of Diwali. > > This day carries immense significance as it emphasizes the worship of > Goddess Lakshmi, also known as Rama, alongside Lord Vishnu with its > observance believed to grant entry into the heavenly abode of Vaikuntha. > On the day of Rama Ekadashi, In Our family we wake up during the Brahma > Muhurta for a purifying bath before commencing our worship rituals. > Alongside the traditional puja rituals, we engage in the recitation of the > Vishnu Sahasranama and various hymns dedicated to the divine and recitation > of the sacred stories and legends associated with Lord Vishnu, emphasizing > the values of righteousness and devotion. > > In addition to the observance of rituals and fasting, Rama Ekadashi holds > great significance in terms of charitable activities and serving the > community. Donating to the less fortunate and providing food to the hungry > are considered acts of selflessness and compassion, reflecting the spirit > of empathy and kindness ingrained in the teachings of Lord Vishnu and > Goddess Lakshmi. > > The act of donation, known as “Dhaan,” is an essential aspect of the > celebration of Rama Ekadashi. Offering clothes, food, and other necessities > to the poor and needy is believed to cleanse the soul and bring blessings > of prosperity and abundance. > Feeding the famished, referred to as “Annadan,” is considered a sacred > act, with the belief that providing food to those in need can help > alleviate their sufferings and earn the blessings of the divine. > Rama Ekadashi represents not only a day of religious observance and > spiritual significance but also a time to engage in acts of charity, > generosity, and compassion. The spirit of Rama Ekadashi transcends > individual boundaries, encouraging people to come together and spread joy, > love, and kindness in the world. > > Chanting mantras plays a key role during the Rama Ekadashi vrat. Below are > some mantras that can be recited: > > - Om Namo Bhagavate Vasudevaya > > - Shree Krishna Govind Hare Murari, Hey Nath Narayan Vasudeva > > - Achyutam Keshavam Krishna Damodaram, Ram Narayanam Janki Vallabham > > - Hare Ram Hare Ram, Ram Ram Hare Hare, Hare Krishna Hare Krishna, Krishna > Krishna Hare Hare > > - Ram Ram Raameti Rame Raame Manorame, Sahastranaam Tatulyam Ram Naam > Varanane > > N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004 > > *" What you get by achieving your goals is not as important as what you > become by achieving your goals. If you want to live a happy life, tie it to > a goal, not to people or things "* > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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