Padmini-Vidya

Padmini-Vidya of the Markandeya Purana Dr. V. S. Agrawala 188-197

[ 'padminividya 'nameda ' varnanam markandeyapurane ( a0 68 ) labhyate atra devi srilaksmireva padminityabhidhiyate | sa'stanam nidhinamadhisthatri devi, sarvesam bhoganamupapadika ca | asmin lekhe tasya vidyaya itihasapara vyakhya prastuyate| guptabhidhane svarnayuge'smin rastra purvaparabhyam samudrabhya- maniya mahan svarnarasih samcitah | loke sarvatra tasya vitaranam samjatam | tasyaiva yani vividhani rupani tamadhyatam ekaikena nidhina varnayanti tesam suspasta- mupalaksanam puranakarena pradattam ] Chapter 68 of the Markandeya Purana contains an account of the Padmini Vidya, which although cast in a mythical mould really describes the ideals of wealth and richness as entertained in the Golden Age of the Guptas. It is stated that king Svarochis, lustrous as the immortals, accompanied by his wives, enjoyed life in fulness. His knowledge of the Padmini brought the Eight Nidhis in his power, which secured for him gems for every kind of enjoyment, sweet melodies, garlands, unguents, raiments, ornaments, richly scented brilliant golden seats according to desire, golden pots and vessels, and also beds of diverse kinds arrayed with heavenly coverings.1 Here ten items of enjoyment of the best quality are enumerated 1 tatah sa tabhih sahitah patnibhiramaradyutih | ramyakanananirjhare || 1 rarama tasmin sailendre sarvopabhogaratnani madhuni madhurani ca | nidhayah samupajahah padminya vasavartinah || 2 srajo vastranyalamkaran gandhadhyamanulepanam | asananyatisubhrani kancanani yathecchaya || 3 sauvarnani mahabhaga karakani bhajanani ca | tatha sayyasca vividha divyairastaranairyutah || 4 ( makandeya purana, a0 65 )

Feb., 1960] PADMINI VIDYA 189 which then constituted the paraphernalia of Bhoga for wealthy persons. Svarochis continued to enjoy the pleasures of sense with his wives, until he was awakened to the illusory nature of life. He then, by the power of the Padmini, which accomplishes all pleasures, built for his three sons three cities conducive of all enjoyments. The poet then records a concise statement of the ideal of Bhoga as the Gupta citizens looked upon it: 'What time is unfit for pleasures? The world is all composed of pleasures. Brahmanas with souls subdued perform Yajnas in order to get pleasures. Moreover people of discrimination (vivekinah), being eager for pleasures experienced and not yet experienced, give alms (dana) and perform the full round of righteous acts (purna-dharma). Pleasure is the reward of effort among men (bhogascestaphalam nrnam, marca • 66.33-55). The two ideals of karmabhumi and bhogabhumi are often referred to in the Puranas. Bharata is karmabhumi and svarga is bhogabhumi, and even the gods wish to be born in Bharata to earn new merits for potential enjoyment. Kalidasa speaks of a prosperous kingdom as being the very heaven on earth: rddham hi rajyam padamaindramahuh | (raghuvamsa II. 50) The Varanga-charita of Jatanandi, a beautiful poem of the seventh century, gives a charming description of cand respectively in cantos VII and VIII. Padmini is defined as the knowledge which brings all pleasures or secures all enjoyments :- padmini nama ya vidya sarvabhogopapadika | (marka .0 66|7 ) Secondly Padmini achieves this happy condition by putting all the Eight Nidhis within the power of the individual: sarvopabhogaratnani madhuni madhurani ca | nidhayah samupajahuh padminya vasavartinah || (marka0 65 /2)

190 puranam - PURANA [Vol. I, No. 2 Further clarifying the notion of Padmini it is stated that the presiding deity of the Padmini Vidya is Lakshmi and the Nidhis are its supporters: padmini nama ya vidya laksmistasyasca tadadharasca nidhayastanme nigadatah devata | | srnu || (marka0 68 /2) Goddess Sri Lakshmi was the family deity of the Gupta emperors who styled themselves as Parama-bhagavata. She is represented on the reverse of the coins of Gupta kings like Samudragupta, Chandragupta Vikramaditya, Kumaragupta and Skandagupta, in both seated and standing poses with several attributes like lotus, cornucopia ('the horn of plenty'), etc. (A. S. Altekar, Coinage of the Gupta Empire, pp. 370-371). This feature of gold coinage continued as a legacy well nigh into the medieval period up to the time of Gangeyadeva of the Kalachuri dynasty. This goddess was very popular in the Golden Age of the Guptas and has also been found depicted on numerous clay sealings and stone reliefs and statuettes. She became the symbol of the vast wealth amassed by the people in the Gupta period. For several centuries a steady stream of gold had been pouring into, India both from the Dvipantara or the Indonesian islands in the east and the provinces of the Roman empire in the west through a sea-faring commerce in which the Indian merchants and navigators took a leading part. Kalidasa sings of this unprecedented opulence as being due to a rain of gold from above (hiranmayim kosagrhasya madhye vrstim sasamsuhh Raghuvamsa, 5. 29). This motif is also referred to in the Divyavadana where in the kingdom of king Mandhata a similar phenomenon of Hiranya-varsha takes place for a full week: Cowell's edn., pp. 213-214). me A similar motif is mentioned in the Harshacharita ( N. S. edn., p. 134 ). The Santi-parvan of the Mahabharata records the Rain of Gold motif in a rather elaborate form :- suhotram ced vaitithinam mrtam sanjaya susruma | yasmai hiranyam vavrse maghavan parivatsaram || 22 ||

Feb., 1960] PADMINI VIDYA satyanama vasumati yam prapyasijjanadhipa | hiranyamavahannadyastasminjanapadesvare || 23 || kurman karkatakan nakran makarasisukanapi | nadisvapatayadrajan maghava lokapujitah || 24 || hairanyan patitan drstva matsyan makarakacchapan | sahasraso'tha satasastato'smayata vaitithih || 25 || 191 (sodasarajakiya, ch. 29, Poona edn.) This version of the Shodasa-rajakiya [Sixteen Great Kings] seems to have been grafted on this Parvan in a subsequent redaction, probably that of the Golden Age. The Hiranya-vars ha was a typical literary motif of that period. The Padmini Vidya became popular a symbol of this inundation of the yellow metal amongst rich merchants, landlords and potentates, etc. It is conceived of as a conglomerate of the Eight Treasures (Ashta-nidhis) distributed amongst the several classes of moneyed men in society: yatra padmamahapadmau tatha bhakarakacchapau | mukundo nandakascaiva nilah samkho'stamo nidhih || satyamrddhau bhavantyete siddhistesam hi jayate | (marka 0 68-5-6 ) Wherever there is prosperity (satyam riddhau) one or more of these Nidhis are at the root of that good fortune. As a result of divine favour (devatanam prasadena) and of attendance on virtuous people (sadhu-samisevanena) a man acquires wealth in the form of these Nidhis. The poet then selects the eight most opulent professions and associates each one with a Nidhi, giving a vivid picture of the typical economic avocations of that age as follows: - 1. padma - Firstly the Padmanidhi typifies the wealth of those who amass immense quantities of gold, silver, and other metals. This was the class of shroffs

192 puranam - PURANA [Vol. I, No. 2 or members of merchant guilds dealing in gold and silver (vs. 10-11), of what is now called the Sarafa bazar and which in ancient times was known as the class of Sreshthins and Mahajanas. These often enjoy hereditary richness and are the persons who institute yajnas with abundant dakshina, and build temples and mansions (devaniketa and sabha). These are men of trustworthy character, perfect politeness and sincerity ( daksinyasara, sattvadhara, sattvika ). He 2. The second Nidhi is Mahapadma. Its possessor is a person of profound goodness() and his tour de force is his uprightness and courage (). He deals in precious stones and gems like rubies (padmaragadi ratna ), pearls and corals ( mauktika, pravala ). patronises devoted persons by building religious establishments for them. This refers to families of distinguished jewellers, whose reputation was hereditary and is said to have lasted for seven generations ( purvarddhimatrah saptasau purusamsca na muncati vs. 16 ). 3. The third Nidhi is Makara, having some vile association, although the person who owns it may be of good temperament (g). Such a one gathers a store of arrows, swords, spears, bows, shields and noose (rasana), and seeks friendship with kings and warriors He finds pleasure in buying and selling weapons as in nothing else. This is rather a unique reference to merchants dealing in military stores, whose wealth is said to have lasted for only a single generation, and not descended to their progeny. 4. c--The fourth Nidhi called Kachchhapa has in view the type of a rich man who has amassed great wealth but 'who does not give nor enjoy himself, being afraid of losing it' ( na dadati na va bhumkte tadvinasa- c:). He is extremely self-centred: 'Just as tortoise draws all his limbs in, so drawing in all his

Feb., 1960] PADMINI VIDYA 193 thoughts he remains with a selfish mind and confides in no one, not even his own agents ( visvasiti karhicit | samastani yathamgani samharatyeva kacchapah || tatharistasvacittani tistatyayattamanasah ). Such a one buries his wealth under the earth' and his riches are for one generation only, for after him his descendants spend quickly and squander with vengeance. The Dhurtavitasamvada Bhana of Isvaradatta, a monologue play of the Gupta period, refers to a rich person of such stingy habits by the epithet H, who when approached with affetcionate looks by lovely women, further tightens the strings of his purse, such a fellow accursed to a life of gloom like the setting sun (haimah kurma ivavasidati sanaih samksiptapado ravih, verse 70). As the Purana states, his mind remains steeped in darkness (tamahpradhano bhavati yato'sau tamaso nidhih ). is 5. The fifth Nidhi called Mukunda aims at a person who is heir to untold wealth earned and amassed by his forefathers; he is not required to earn himself, and is free to devote his leisure to fine arts like music, dance, drama, poetry, etc. 'He gathers together musical instruments as vina, venu, mrdamga ; he bestows wealth on singers and dancers, and on minstrels and bards, and those who are skilled in drama; he bestows pleasures on them day and night, and enjoys life with them as companions.' This Nidhi was also believed to last for a single generation. In terms of natural temperament, such a person tends to display Rajasic qualities. 6. The sixth Nidhi called Nanda has in view the wealthy persons represented by the class of landlords, like zemindars, tuluqdars, thikanadars, bhogikas, samantas, 1. (vs. 24) is not understood by Pargiter who translates: 'He makes his resting place on the earth'. Nidhana was a well-known term for 'buried treasure', 'treasure trove.'

194 puranam - PURANA [Vol. I, No. 2 etc. 'They are the support of their own family and of guests and visitors; they like to be praised by their bards and cannot brook even small insult. Such persons often enjoy a big harem. They build within their homes big stores of grain, precious stones and metals; they are of haughty temper.' This wealth lasts for seven generations, and confers long life on its owners. Such a person is not much interested in the affairs of the other world. 7. -The seventh Nidhi, known as Nila, refers to the class of merchants who do business in general merchandise and building stores., e. g. clothes, cotton, grain, fruits, flowers, pearls, corals, shells, and other similar objects, also timber and other materials. 'He constructs, ponds (T) and tanks (g) and gardens for pleasure (TH); he makes embankments across rivers () and plants trees. He likes enjoying unguents, flowers and such objects of delight.' This kind of wealth abides for three generations. 8. -The eighth Nidhi is named Sankha, composed of passion and ignorance, enveloping the owner in rajas and tamas. It has reference to a tight-fisted person of extreme miserliness and despicable nature: 'It is when quite alone that he enjoys food and clothing such as himself has made; his family eat wretched food and wear miserable clothing; he makes no gift to friend, wife, brother, son, daugher-in-law or other relatives. He is intent on his own fattening (:). Each of the above Nidhis is that particular kind of wealth. produce diversified combinations. the aa or presiding deity of They blend mutually and As sovereign over them all, presides the goddess Padmini- Sri or Padma-Sri:

Feb., 1960] 11 PADMINI VIDYA sarvesamadhipatye ca sriresa dvina padmini | ' padminividya (Mark. Purana, Ch. 68) kraustukiruvaca | 195 (marka0 68|46 ). bhagavan kathitam sarvam vistarena tvaya mama | svarocisastu caritam janma svarocisasya tu || 1 || ya tu sa padmini nama vidya bhogopapadika | tatsamsraya ye nidhayastan me vistarato vada || 2 || astau ye nidhayastesam svarupam dravyasamsthitih | bhavatabhihitam samyak srotumicchamyaham guro || 3 || markandeya uvaca | padmini nama ya vidya laksmistasyasca devata | tadadharasca nidhayastanme nigadatah srnu || 4 || yatra padmamahapadmau tatha makarakacchapau | mukundo nandakascaiva nilah samkho'stamo nidhih || 5 || satyamrddhau bhavantyete siddhistesam hi jayate | ete hyastau samakhyata nidhayastava krostuke || 6 || devatanam prasadena sadhusamsevanena ca | ebhiralokitam vittam manusasya sada mune || 7 || yadrk svarupam bhavati tanme nigadatah srnu | padmo nama nidhih purvam mayasya bhavati dvija || 8 || sutasya tatsutanam ca tatpauttranam ca nityasah | daksinyasarah purusastena cadhisthito bhavet || 9 || sattvadharo mahabhogo yato'sau sattviko nidhih | suvarnarupyatamradidhatunam ca parigraham || 10 || karotyatitaram so'tha tesam ca krayavikrayam | karoti ca tatha yajnan daksinam ca prayacchati || 11 || sabham devaniketamsca sa karayati tanmanah | sattvadhari nidhiscanyo mahapadma iti srutah || 12 || sattvapradhano bhavati tena cadhisthito narah | karoti padmaragadiratnanam ca parigraham || 13 ||

[Vol. I, No. 2 196 puranam - PURANA mauktikanam pravalanam tesam ca krayavikrayan | dadati yogasilebhyastesamavasathamstatha || 14 || sa karayati tacchilah svayameva ca jayate | tat prasutastathasilah putrapautrakramena ca || 15|| purvarddhimatrah saptasau purusamsca na mumcati | tamaso makaro nama nidhistenavalokitah || 16 || puruso'tha tamah prayah susilo'pi hi jayate | banakhagasti dhanusam carmanam ca parigraham || 17|| rasananam ca kurute yati maitrim ca rajabhih | dadati sauryavrttinam bhubhujam ye ca tatpriyah || 18 || krayavikrayam ca sastranam nanyatra pritimeti ca | ekasyaiva bhavatyesa na ca tasyanuyanagah || 16 || dravyartham dasyuto nasam samgrame capi sa vrajet | kacchapasca nidhiryosau narastenabhiviksitah || 20 || tamah pradhano bhavati yato'sau tamaso nidhih | vyavaharanasesamstu punyajataih karoti ca || 21 || karmasthanakhilamscaiva na visvasiti kasyacit | samastani yathamgani tatharistasvacittani samharatyeva kacchapah || 22 || tisthatyayattamanasah | na dadati na va bhunkte tadvinasabhayakulah || 23 || nidhanamurvyam kurute nidhih so'pyekapurusah | rajogunamayascanyo mukundo nama yo nidhih || 24 || naro'valokitastena tadguno bhavati dvija | vinavenumrdamganama todyasya parigraham || 25 || karoti gayatam vittam nrtyatam ca prayacchati | vandinamatha sutanam vidyanam lasyapathinam || 26 || dadatyaharnisam bhogan bhunkte taisca samam dvija | kulatasvaratiscasya bhavatyanyaisca tadvidhaih || 27 || prayati sangamekam ca yam nidhirbhajate naram | rajastamomayascanyo nando nama mahanidhih || 28 || upaiti stambhamadhikam narastenavalokitah | samastadhaturatnanam punyadhanyadikasya ca || 29 || parigraha karotyesa tathaiva krayavikrayam | adharah svajananam ca agatabhyagatasya ca || 30 ||

Feb., 1960] PADMINI VIDYA sahate napamanoktim svalpamapi mahamune | stuyamanasca mahatim pritim badhnati yacchati || 31 || yam yamicchati vai kamam mrdutvamupayati ca | brahryo bharya bhavantyasya sutimatyo'tisobhanah ||32|| rataye sapta ca pravarddhamano'tha narannidhirnando'nuvartate | | naramastabhagena sattama || 33 || dirghayustvam ca sarvesam purusanam prayacchati | ye ca duradupagatah || 34 || bandhunameva bharanam ye ca tesam karoti vai nandah paraloke na cadrtah | bhavatyasya na ca ranehah sahavasisu jayate || 35 || purvamitresu saithilyam pritimanyaih karoti ca | tathaiva satvarajasi yo bibhartti mahanidhih || 36 || sa nilasamjnastatsangi narastacchilavan bhavet | vastrakarpasadhanyadiphalapuspaparigraham 11 36 11 mukta vidrumasamkhanam suktyadinam tatha mune | kasthadinam karotyesa yaccanyajjalasambhavam || 38 || krayavikrayamanyesam nanyatra ramate manah 1 11 83 11 tadagan puskarinyo'tha tatharaman karoti ca || 39 || anulepanapuspadibhogam bhuktvabhijayate || 80 || tripaurusascapi nidhirnilo namaisa jayatem | rajastamomayascanyah samkhasamjno hi yo nidhih || 41 || tenapi niyate vipra tadgunitvam nidhisvarah | ekasyaiva bhavatyesa naram nanyamupaiti ca yasya samkho nidhistasya svarupam krostuke srnu | eka evatmana srstamannam bhunkte tathambaram || 43 || kadannabhuk parijano na ca sobhanavastradhrk | na dadati suhrdbharyabhratrputrasnusadisu || 44 || svaposanaparah samkho naro bhavati sarvada | ityete nidhayah khyata naranamarthadevatah || 45 || misravalokananmisrah svabhavaphaladayinah 1 yathakhyatasvabhavastu bhavatyeva vilokanat || sarvesamadhipatye ca sriresa dvija padmini || 46 || 197