॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षोडशोऽध्यायः - १६ ॥
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Discourse XVI
The procedure of (observing the vow of) Payovrata disclosed to Aditi (Preamble)
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श्रीशुक उवाच ।
एवं पुत्रेषु नष्टेषु देवमातादितिस्तदा ।
हृते त्रिविष्टपे दैत्यैः पर्यतप्यदनाथवत् ॥ १॥
एकदा कश्यपस्तस्या आश्रमं भगवानगात् ।
निरुत्सवं निरानन्दं समाधेर्विरतश्चिरात् ॥ २॥
स पत्नीं दीनवदनां कृतासनपरिग्रहः ।
सभाजितो यथान्यायमिदमाह कुरूद्वह ॥ ३॥
अप्यभद्रं न विप्राणां भद्रे लोकेऽधुनाऽऽगतम् ।
न धर्मस्य न लोकस्य मृत्योश्छन्दानुवर्तिनः ॥ ४॥
अपि वाकुशलं किञ्चिद्गृहेषु गृहमेधिनि ।
धर्मस्यार्थस्य कामस्य यत्र योगो ह्ययोगिनाम् ॥ ५॥
अपि वातिथयोऽभ्येत्य कुटुम्बासक्तया त्वया ।
गृहादपूजिता याताः प्रत्युत्थानेन वा क्वचित् ॥ ६॥
गृहेषु येष्वतिथयो नार्चिताः सलिलैरपि ।
यदि निर्यान्ति ते नूनं फेरुराजगृहोपमाः ॥ ७॥
अप्यग्नयस्तु वेलायां न हुता हविषा सति ।
त्वयोद्विग्नधिया भद्रे प्रोषिते मयि कर्हिचित् ॥ ८॥
यत्पूजया कामदुघान् याति लोकान् गृहान्वितः ।
ब्राह्मणोऽग्निश्च वै विष्णोः सर्वदेवात्मनो मुखम् ॥ ९॥
अपि सर्वे कुशलिनस्तव पुत्रा मनस्विनि ।
लक्षयेऽस्वस्थमात्मानं भवत्या लक्षणैरहम् ॥ १०॥
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Śrī Śuka resumed: On her sons having disappeared and on the (sphere of) heaven having been taken possession of by the Daityas (the sons of Diti), Aditi, the mother of the gods, now felt much distressed like a helpless woman.(1)
Having risen from Samādhi (abstract meditation) after a long time, the glorious sage Kaśyapa (her husband) visited her hermitage, which was cheerless and bereft of joy. (2)
Suitably welcomed (by his wife, according to place and occasion) and having accepted a seat (offered by her), he spoke as follows to his wife (Aditi), who wore a melancholy aspect, O jewel among the Kurus! (3)
I hope no harm has come to the Brāhmaṇas in the world at present, O good lady, nor to (the cause of) righteousness nor (again) to the people, who (have to) follow the whims of Death. (4)
Or is there any hindrance, O mistress of the house, in the pursuit of piety, wealth or enjoyment, (experienced) in the life of a householder, where God-Realization can be attained (through the mere disinterested discharge of one's sacred duties) even by those who fail to practise Yoga, (contemplation on God)? (5)
Or did strangers, having unexpectedly called at your door on any occasion, return from your house unhonoured by you even with (the courtesy of) rising from your seat, while you remained engrossed in the duties and cares of your family? (6)
These houses are undoubtedly no better than the den of a leader of jackals if newcomers calling at their door go away unentertained even with water. (7)
May be the sacred fires were not fed with oblations at the proper time on some occasion, O good lady, by you, perturbed as you were in mind, O blessed one, due to my being away from home. (8)
The Brāhmaṇa and the (sacred) fire, by whose worship a householder attains to worlds that yield all one's desired objects, actually represent the mouth of Lord Viṣṇu, the Soul of all the gods. (9)
Are all your sons faring well, O proud lady? From outward signs (your facial expression etc.) I perceive your mind not at ease. (10) (1-10)
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अदितिरुवाच ।
भद्रं द्विजगवां ब्रह्मन् धर्मस्यास्य जनस्य च ।
त्रिवर्गस्य परं क्षेत्रं गृहमेधिन् गृहा इमे ॥ ११॥
अग्नयोऽतिथयो भृत्या भिक्षवो ये च लिप्सवः ।
सर्वं भगवतो ब्रह्मन्ननुध्यानान्न रिष्यति ॥ १२॥
को नु मे भगवन् कामो न सम्पद्येत मानसः ।
यस्या भवान् प्रजाध्यक्ष एवं धर्मान् प्रभाषते ॥ १३॥
तवैव मारीच मनःशरीरजाः
प्रजा इमाः सत्त्वरजस्तमोजुषः ।
समो भवांस्तास्वसुरादिषु प्रभो
तथापि भक्तं भजते महेश्वरः ॥ १४॥
तस्मादीश भजन्त्या मे श्रेयश्चिन्तय सुव्रत ।
हृतश्रियो हृतस्थानान् सपत्नैः पाहि नः प्रभो ॥ १५॥
परैर्विवासिता साहं मग्ना व्यसनसागरे ।
ऐश्वर्यं श्रीर्यशः स्थानं हृतानि प्रबलैर्मम ॥ १६॥
यथा तानि पुनः साधो प्रपद्येरन् ममात्मजाः ।
तथा विधेहि कल्याणं धिया कल्याणकृत्तम ॥ १७॥
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Aditi replied: All is well with the twice-born (the Brāhmaṇas) and the cows, O holy sage; and so is virtue prospering, as well as this servant of yours. (And) this house (the life of a householder), O master of the house, is the best field for (the culture of all) the three objects of human pursuit—viz., religious merit, worldly possessions and gratification of the senses (and everything regarding them is going on smoothly). (11)
The sacred fires, strangers, servants, beggars and whoever else expect anything (from us) have (all) been (properly) fed by me. (In fact,) nothing is (found) lacking by virtue of my incessant thought of your worshipful self, O holy Brāhmaṇa! (12)
Indeed what desire of my mind, O holy one, would not be fulfilled, to whom you, O lord of created beings, teach my duties in this way? (13)
(All) these created beings, (mainly) partaking as they do of Sattva (goodness), Rajas (passion) and Tamas (ignorance), are born of your mind and body alone, O son of the sage Marīci! (Although) you are alike to them, the Asuras and others, yet (even) the supreme Lord is (particularly) attached to His devotees (alone). (14)
Therefore, O lord of holy vows, (pray,) consider what is good to me, your servant. (Kindly) protect us, whose wealth has been usurped and whose abode has been taken possession of by the enemy, O my master! (15)
Having been exiled by the foes, I, Aditi, am plunged in an ocean of misery. My fortune, splendour, glory and abode have (all) been usurped by the mighty ones. (16)
(Therefore,) by your (sound) judgment, O most beneficent one, (kindly) devise some salutary means by which my sons (the gods) may (be enabled to) retrieve them (their fortune and so on), O pious soul! (17) (11-17)
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श्रीशुक उवाच ।
एवमभ्यर्थितोऽदित्या कस्तामाह स्मयन्निव ।
अहो मायाबलं विष्णोः स्नेहबद्धमिदं जगत् ॥ १८॥
क्व देहो भौतिकोऽनात्मा क्व चात्मा प्रकृतेः परः ।
कस्य के पतिपुत्राद्या मोह एव हि कारणम् ॥ १९॥
उपतिष्ठस्व पुरुषं भगवन्तं जनार्दनम् ।
सर्वभूतगुहावासं वासुदेवं जगद्गुरुम् ॥ २०॥
स विधास्यति ते कामान् हरिर्दीनानुकम्पनः ।
अमोघा भगवद्भक्तिर्नेतरेति मतिर्मम ॥ २१॥
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Śrī Śuka continued: Thus entreated by Aditi, the sage Kaśyapa said to her as though smiling, "Wonderful is the might of the delusive potency of Lord Viṣṇu, due to which this animate creation is bound by (ties of) affection! (18)
How widely divergent are the material body, which is other than the Spirit, and the Spirit, which lies beyond (the realm of) Prakṛti (Matter)! Who and whose are the husband, son and others? Ignorance alone is the root of (one's) attachment to them. (19)
(Therefore,) worship Lord Vāsudeva (the all-pervading Viṣṇu), the supreme Person, solicited by (all) the people, and dwelling in the heart of all created beings, the Preceptor of the universe. (20)
The selfsame Lord Śrī Hari, who compassionates the miserable, will fulfil your desires. Devotion to the Lord (alone) is unfailing in its results, but not so devotion to others: such is my conviction." (21) (18-21)
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अदितिरुवाच ।
केनाहं विधिना ब्रह्मन्नुपस्थास्ये जगत्पतिम् ।
यथा मे सत्यसङ्कल्पो विदध्यात्स मनोरथम् ॥ २२॥
आदिश त्वं द्विजश्रेष्ठ विधिं तदुपधावनम् ।
आशु तुष्यति मे देवः सीदन्त्याः सह पुत्रकैः ॥ २३॥
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Aditi submitted: By what method, O holy Brāhmaṇa, shall I wait upon the Ruler of the universe, so that the said Lord of true resolve may accomplish my object? (22)
(Pray,) tell me, O chief of the Brāhmaṇas, the method of propitiating Him, whereby the Lord may be quickly pleased with me, suffering as I am with my darlings. (23) (22-23)
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कश्यप उवाच ।
एतन्मे भगवान् पृष्टः प्रजाकामस्य पद्मजः ।
यदाह ते प्रवक्ष्यामि व्रतं केशवतोषणम् ॥ २४॥
फाल्गुनस्यामले पक्षे द्वादशाहं पयोव्रतः ।
अर्चयेदरविन्दाक्षं भक्त्या परमयान्वितः ॥ २५॥
सिनीवाल्यां मृदाऽऽलिप्य स्नायात्क्रोडविदीर्णया ।
यदि लभ्येत वै स्रोतस्येतं मन्त्रमुदीरयेत् ॥ २६॥
त्वं देव्यादिवराहेण रसायाः स्थानमिच्छता ।
उद्धृतासि नमस्तुभ्यं पाप्मानं मे प्रणाशय ॥ २७॥
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The sage Kaśyapa replied: I shall (presently) speak to you about the following sacred vow, intended to propitiate Lord Keśava (the Ruler even of Brahmā and Śiva), of which the worshipful Brahmā (the lotus-born) told me when questioned by me, desirous of progeny. (24)
Full of supreme devotion and subsisting on milk (alone), one should worship Lord Viṣṇu (of lotus eyes) for twelve days during the bright fortnight of (the month of) Phālguna. (25)
Besmearing his body with the earth turned by a boar, if actually available, on the Amāvāsyā (the last day of the dark fortnight), the devotee should, while standing in the middle of a stream, recite the following prayer: "O goddess! you were lifted up from the bottom of the deluge water by (the Lord appearing in the form of) the very first Boar, who sought a footing (for living beings). Hail to You! (Pray,) wipe out (all) my sin!" and then bathe (in that stream). (26-27)
Having finished his (daily) routine (of duties both of the obligatory and occasional types), he should worship the Lord with a concentrated mind in an image, altar, the sun, water, fire or even his preceptor (invoking Him by reciting the following prayer): (28) (24-27)
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नमस्तुभ्यं भगवते पुरुषाय महीयसे ।
सर्वभूतनिवासाय वासुदेवाय साक्षिणे ॥ २९॥
नमोऽव्यक्ताय सूक्ष्माय प्रधानपुरुषाय च ।
चतुर्विंशद्गुणज्ञाय गुणसङ्ख्यानहेतवे ॥ ३०॥
नमो द्विशीर्ष्णे त्रिपदे चतुःशृङ्गाय तन्तवे ।
सप्तहस्ताय यज्ञाय त्रयीविद्यात्मने नमः ॥ ३१॥
नमः शिवाय रुद्राय नमः शक्तिधराय च ।
सर्वविद्याधिपतये भूतानां पतये नमः ॥ ३२॥
नमो हिरण्यगर्भाय प्राणाय जगदात्मने ।
योगैश्वर्यशरीराय नमस्ते योगहेतवे ॥ ३३॥
नमस्त आदिदेवाय साक्षीभूताय ते नमः ।
नारायणाय ऋषये नराय हरये नमः ॥ ३४॥
नमो मरकतश्यामवपुषेऽधिगतश्रिये ।
केशवाय नमस्तुभ्यं नमस्ते पीतवाससे ॥ ३५॥
त्वं सर्ववरदः पुंसां वरेण्य वरदर्षभ ।
अतस्ते श्रेयसे धीराः पादरेणुमुपासते ॥ ३६॥
अन्ववर्तन्त यं देवाः श्रीश्च तत्पादपद्मयोः ।
स्पृहयन्त इवामोदं भगवान् मे प्रसीदताम् ॥ ३७॥
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"Hail to You, Lord Vāsudeva, the supreme Person, the greatest of the great, the abode of all created beings, the Witness. (29)
Salutation to the Lord who is unmanifest and most subtle, who is (both) Pradhāna (primordial Matter) and Puruṣa (Spirit), the Knower of the twenty-four categories (besides) the Puruṣa, the twenty-fifth, recognized in the Sāṅkhya system of philosophy), the founder of the Sāṅkhya philosophy (which enumerates the twenty-five categories or ultimate principles into which the entire range of existence can be reduced). (30)
Hail to You as the deity presiding over sacrifices—endowed with a couple of heads (in the form of the rites known as the Prāyaṇīya and Udayanīya, which are performed at the beginning and the end of a sacrifice respectively), three feet (in the form of Savana or the pressing out of the Soma juice, which is done thrice a day, viz., in the morning, at midday and in the evening), four horns (in the form of the four Vedas, Rk, Sāma, Yajus and Atharva) and seven arms (in the form of the seven Vedic metres, Gāyatri, Triṣṭubh, Anuṣṭubh, Brhati, Paṅkti, Jagati and Uṣṇik)—the Bestower of rewards of sacrifices, whose essential nature has been described in the three Vedas (treating mainly of rituals). (31)
Salutation to You as (the all-blissful) Lord Śiva and Rudra (the Destroyer of the universe), the Wielder of (all) power! Hail, hail to the Master of all sciences, the Ruler of ghosts !! (32)
Salutation to You as Hiraṇyagarbha (Brahmā), the Sūtrātmā (consciousness identifying itself with the cosmic subtle body), the Soul of the universe ! Hail to You, who are an embodiment of the mystic powers acquired through (the practice of) Yoga, nay, who are the very Source of (all) Yoga!! (33)
Salutation to You, the first Deity! Hail to You standing as a witness!! Hail to Śrī Hari appearing as the (divine) sage Nārāyaṇa and (His younger brother) Nara !!! (34)
Salutation to You, who are endowed with a body dark green as the emerald, and have won (for Your Spouse) Śrī (the goddess of prosperity and beauty)! Hail to You as Lord Keśava (the Ruler even of Brahmā and Śiva)!! Salutation to You who are clad in yellow!!! (35)
You are the Granter of all boons to the people, O Lord who are sought after by all, Chief of the bestowers of boons! It is therefore that the wise adore the dust of Your feet for (attaining) blessedness. (36)
May that Lord be gracious to me, whom the gods as well as Śrī have (all along) served as though seeking the fragrance of His lotus-feet." (37) (29-37)
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एतैर्मन्त्रैर्हृषीकेशमावाहनपुरस्कृतम् ।
अर्चयेच्छ्रद्धया युक्तः पाद्योपस्पर्शनादिभिः ॥ ३८॥
अर्चित्वा गन्धमाल्याद्यैः पयसा स्नपयेद्विभुम् ।
वस्त्रोपवीताभरणपाद्योपस्पर्शनैस्ततः ।
गन्धधूपादिभिश्चार्चेद्द्वादशाक्षरविद्यया ॥ ३९॥
शृतं पयसि नैवेद्यं शाल्यन्नं विभवे सति ।
ससर्पिः सगुडं दत्त्वा जुहुयान्मूलविद्यया ॥ ४०॥
निवेदितं तद्भक्ताय दद्याद्भुञ्जीत वा स्वयम् ।
दत्त्वाऽऽचमनमर्चित्वा ताम्बूलं च निवेदयेत् ॥ ४१॥
जपेदष्टोत्तरशतं स्तुवीत स्तुतिभिः प्रभुम् ।
कृत्वा प्रदक्षिणं भूमौ प्रणमेद्दण्डवन्मुदा ॥ ४२॥
कृत्वा शिरसि तच्छेषां देवमुद्वासयेत्ततः ।
द्व्यवरान् भोजयेद्विप्रान् पायसेन यथोचितम् ॥ ४३॥
भुञ्जीत तैरनुज्ञातः शेषं सेष्टः सभाजितैः ।
ब्रह्मचार्यथ तद्रात्र्यां श्वोभूते प्रथमेऽहनि ॥ ४४॥
स्नातः शुचिर्यथोक्तेन विधिना सुसमाहितः ।
पयसा स्नापयित्वार्चेद्यावद्व्रतसमापनम् ॥ ४५॥
पयोभक्षो व्रतमिदं चरेद्विष्ण्वर्चनादृतः ।
पूर्ववज्जुहुयादग्निं ब्राह्मणांश्चापि भोजयेत् ॥ ४६॥
एवं त्वहरहः कुर्याद्द्वादशाहं पयोव्रतः ।
हरेराराधनं होममर्हणं द्विजतर्पणम् ॥ ४७॥
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Imbued with reverence, he should wait upon Lord Viṣṇu (the Controller of the senses) with water for washing the feet and rinsing the mouth with and other articles of worship, after His presence has been secured through invocation by (reciting) the aforesaid Mantras (sacred texts). (38)
Having decorated the Lord with sandal-paste, flowers and so on, he should bathe Him with milk. Then he should deck Him with raiment, a sacred thread and ornaments and wait upon Him (once more) with water for washing His feet and rinsing His mouth with, sandal-paste, burnt incense and so on, reciting the twelve-syllabled Mantra (while offering all these articles of worship). (39)
Offering (to the Deity), by way of repast, rice boiled in milk with clarified butter and jaggery, if there is wealth enough (to do so and if not, any simple diet), he should pour it into the sacred fire (as well), uttering the Mantra sacred to the Lord (the twelve-syllabled Mantra). (40)
He should give the food (thus) offered (entirely) to some devotee or take (a part of) it himself (at the end of the worship after distributing the rest among those present at the (function). And (then) giving water for rinsing the mouth with, he should offer betel-leaves after seasoning them (with areca-nut parings, catechu, lime, cardamom seeds, dried cloves and so on). (41)
He should (now) mutter the Mantra one hundred and eight times, glorify the Lord by means of (the aforesaid and other) praises and, circumambulating Him clock-wise, should fall prostrate on the ground (before Him) with delight. (42)
Placing on his head (as a mark of reverence) the offerings (flowers etc.), kept before the Deity, he should then (respectfully) allow the Deity to retire. He should (afterwards) properly feed at least a couple of Brāhmaṇas with rice boiled in milk with sugar etc. (43)
Permitted by those Brāhmaṇas, (duly) honoured (by him by offering a wreath of flowers, betel-leaves, gift of money and so on), he should share the remnant (of food) with his beloved ones and observe (strict) continence on that night. Having taken his bath the following morning, (viz.,) on the first day (of the bright half), and remaining undefiled and fully composed, he should bathe the Deity with milk and worship Him according to the procedure mentioned before* (and should continue to do so from day to day) till the end of the vow. (44-45)
Full of reverence for the worship of Lord Viṣṇu, he should observe this vow, subsisting on milk (alone). As before (on the previous day) he should pour oblations into the (sacred) fire and feed the Brāhmaṇas as well. (46)
(Strictly) observing the vow of a milk diet, he should in this way daily practise for full twelve days adoration of Lord Śrī Hari (in the form of extolling Him, bowing to Him and muttering prayers to Him), offer oblations into the sacred fire, worship His image and feed the Brāhmaṇas. (47) (38-47)
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प्रतिपद्दिनमारभ्य यावच्छुक्लत्रयोदशी ।
ब्रह्मचर्यमधःस्वप्नं स्नानं त्रिषवणं चरेत् ॥ ४८॥
वर्जयेदसदालापं भोगानुच्चावचांस्तथा ।
अहिंस्रः सर्वभूतानां वासुदेवपरायणः ॥ ४९॥
त्रयोदश्यामथो विष्णोः स्नपनं पञ्चकैर्विभोः ।
कारयेच्छास्त्रदृष्टेन विधिना विधिकोविदैः ॥ ५०॥
पूजां च महतीं कुर्याद्वित्तशाठ्यविवर्जितः ।
चरुं निरूप्य पयसि शिपिविष्टाय विष्णवे ॥ ५१॥
शृतेन तेन पुरुषं यजेत सुसमाहितः ।
नैवेद्यं चातिगुणवद्दद्यात्पुरुषतुष्टिदम् ॥ ५२॥
आचार्यं ज्ञानसम्पन्नं वस्त्राभरणधेनुभिः ।
तोषयेदृत्विजश्चैव तद्विद्ध्याराधनं हरेः ॥ ५३॥
भोजयेत्तान् गुणवता सदन्नेन शुचिस्मिते ।
अन्यांश्च ब्राह्मणान् शक्त्या ये च तत्र समागताः ॥ ५४॥
दक्षिणां गुरवे दद्यादृत्विग्भ्यश्च यथार्हतः ।
अन्नाद्येनाश्वपाकांश्च प्रीणयेत्समुपागतान् ॥ ५५॥
भुक्तवत्सु च सर्वेषु दीनान्धकृपणेषु च ।
विष्णोस्तत्प्रीणनं विद्वान् भुञ्जीत सह बन्धुभिः ॥ ५६॥
नृत्यवादित्रगीतैश्च स्तुतिभिः स्वस्तिवाचकैः ।
कारयेत्तत्कथाभिश्च पूजां भगवतोऽन्वहम् ॥ ५७॥
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From the first day till the thirteenth of the bright fortnight (of Phālguna) he should observe (a vow of strict) continence, sleep on the ground and bathe thrice (everyday, viz., in the morning, at midday and in the evening). (48)
Harmless to all living beings and devoted to Lord Vāsudeva, he should avoid talking with the vile as well as on unholy topics and abstain from luxuries (of every description), whether great or small. (49)
Now, on the thirteenth he should arrange a bath of Lord Viṣṇu with five substances (viz., milk, curds, clarified butter, honey and sugar) according to the procedure found in the scriptures, under the direction of those conversant with such procedure. (50)
And absolutely free from (the fault of) niggardliness, he should perform a grand worship of the Lord. Preparing an oblation (intended) for Lord Viṣṇu, (who is encircled by rays of light), he should with a fully concentrated mind propitiate the supreme Person by means of that oblation boiled in milk (and poured into the sacred fire) and (also) Affer to Him by way of repast excellent food that may be gratifying to the Lord (by its appetizing flavour and freedom from impure ingredients such as animal food). (51-52)
He should (then) gratify the learned and wise Ācārya (preceptor conducting the worship) as well as the other priests with (gifts of) raiment, jewels and cows. (For) know their gratification to be the propitiation of Śrī Hari (Himself). (53)
He should (also) entertain them as well as the other Brāhmaṇas and whoever else might have gathered there with delicious and pure food according to his means, O (good) lady with innocent smiles ! (54)
(Nay,) he should offer according to merit Dakṣiṇā (sacrificial fees) to the preceptor and the priests and gratify with cooked and other articles of food all those assembled including Cāṇḍālas (those who cook the flesh of dogs). (55)
All including the destitute, blind and miserable having taken their food, and knowing their gratification to be the propitiation of Lord Viṣṇu Himself, he should partake of that food (himself) along with his relatives and friends. (56)
(In this way) he should have the worship of the Lord conducted everyday with dances and music, (both) instrumental and vocal, as well as with the recitation of hymns, performance of auspicious rites and the narration of His stories. (57) (48-57)
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एतत्पयोव्रतं नाम पुरुषाराधनं परम् ।
पितामहेनाभिहितं मया ते समुदाहृतम् ॥ ५८॥
त्वं चानेन महाभागे सम्यक् चीर्णेन केशवम् ।
आत्मना शुद्धभावेन नियतात्मा भजाव्ययम् ॥ ५९॥
अयं वै सर्वयज्ञाख्यः सर्वव्रतमिति स्मृतम् ।
तपःसारमिदं भद्रे दानं चेश्वरतर्पणम् ॥ ६०॥
त एव नियमाः साक्षात्त एव च यमोत्तमाः ।
तपो दानं व्रतं यज्ञो येन तुष्यत्यधोक्षजः ॥ ६१॥
तस्मादेतद्व्रतं भद्रे प्रयता श्रद्धया चर ।
भगवान् परितुष्टस्ते वरानाशु विधास्यति ॥ ६२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां सम्हितायां
अष्टमस्कन्धे अदितिपयोव्रतकथनं नाम षोडशोऽध्यायः ॥ १६॥
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This supreme vow known by the name of Payovrata, which is intended to propitiate the supreme Person, was revealed (to me) by Brahmā (my grandfather) and has (now) been made known to you in detail by me. (58)
And, having fully controlled your mind, adore you the immortal Lord Keśava (the Ruler even of Brahmā and Śiva) with an intellect full of pure Devotion by means of this vow duly observed, O noble lady. (59)
This is known as a universal sacrifice (yielding the fruit of all sacrifices) and is further called a universal vow (ensuring the reward of all vows). It is the quintessence of all austerities, O good lady, and a gift conducive to the gratification of God (Himself). (60)
They alone are real religious observances and they alone are the best of all disciplines; (nay,) that alone is austerity, gift, vow, and sacrifice (worth the name), by means of which Lord Viṣṇu (who is above sense-perception) is gratified. (61)
. Therefore, fully disciplined, observe this vow with reverence, O blessed one! Highly gratified (through this), the Lord will speedily grant (all) the objects of your desire. (62)
Thus ends the sixteenth discourse entitled "The procedure of (observing the vow of) Payovrata disclosed to Aditi" in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (58-62)
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