Adhyaya 6

Verse 1

वर्षकृत्ययमलोकमार्गयातनादिनिरूपणं नाम पञ्चमो ऽध्यायः गरुड उवाच / अपि साधनयुक्तस्य तीर्थदानरतस्य च / अकृते तु वृषोत्सर्गे परलोकगतिर्न हि

Garuḍa said: Even for one furnished with spiritual means and devoted to pilgrimage and charity, if the rite of vṛṣotsarga—the sacred releasing of a bull as a gift—is not performed, there is indeed no proper passage to the world beyond.

Verse 2

तस्मात् कृष्ण वृषोत्सर्गः कर्तव्य इति मे श्रुतम् / किं फलं वृषयज्ञस्य पुरा केन कृतो हरे

Therefore, O Kṛṣṇa, I have heard that vṛṣotsarga—the sacred releasing of a bull as a gift—should certainly be performed. What is the fruit of this ‘bull‑sacrifice’ (vṛṣa‑yajña)? And, O Hari, by whom was it performed in ancient times?

Verse 3

अनड्वान् कीदृशः प्रोक्तः कस्मिन् काले विशेषतः / को विधिस्तस्य निर्दिष्टः सर्वं मे कृपया वद

What kind of bull (anaḍvān) has been prescribed, and especially at what time? What procedure has been laid down for it? Out of compassion, please tell me everything.

Verse 4

श्रीकृष्ण उवाच / ब्रह्मपुत्रेण यत् प्रोक्तं राजानं वीरवाहनम्

Śrī Kṛṣṇa said: “What was declared by Brahmā’s son to the king Vīravāhana…”

Verse 5

विराधनगरे राजा वीरवाहननामकः / धर्मात्मा सत्यसन्धश्च वदान्यो विप्रतुष्टिकृत्

In the city of Virādhana there was a king named Vīravāhana—righteous in nature, steadfast in truth, generous, and one who delighted and satisfied the brāhmaṇas.

Verse 6

स कदाचिद्वनं वीरो महात्माखेटकं गतः / किञ्चित् प्रष्टुमनास्तार्क्ष्य वसिष्ठस्याश्रमं ययौ

O Tārkṣya (Garuda), once that heroic, noble man went into the forest for hunting; wishing to ask something, he then proceeded to the hermitage of Vasiṣṭha.

Verse 7

नमस्कृत्य मुनिं तत्र कृतासनपरिग्रहः / पश्रयावनतो राजा पप्रच्छ ऋषिसंसदि

Having bowed to the sage there and, after taking his seat, the king—humbly inclined and seeking refuge—questioned him in the assembly of seers.

Verse 8

राजोवाच / मुने मया कृतो धर्मो यथाशक्ति प्रयत्नतः / यमस्य शासनं श्रुत्वा बिभेमि नितरां हृदि

The king said: “O sage, I have practiced dharma with earnest effort, according to my capacity. Yet, upon hearing of Yama’s ordinances (and punishments), deep fear arises within my heart.”

Verse 9

यमञ्च यमदूतांश्च निरयान् घोरदर्शनान् / न पश्यामि महाभाग तथा वद दयानिधे

“O greatly fortunate one, I do not see Yama, nor Yama’s messengers, nor those hells of terrifying appearance. O treasure-house of compassion, tell me how this can be.”

Verse 10

वसिष्ठ उवाच / धर्मा बहुविधा राजन् वर्ण्यन्ते शास्त्रकोविदैः / सूक्ष्मत्वान्न विजानन्ति कर्ममार्गविमोहिताः

Vasiṣṭha said: “O King, the forms of dharma are many, as described by those well-versed in the śāstras; yet, because dharma is subtle, those deluded by the path of mere ritual action do not truly understand it.”

Verse 11

दानं तीर्थं तपो यज्ञाः संन्यासः पैतृको महः / धर्मेषु गृह्यमाणेषु वृषोत्सर्गो विशेषितः

“Among the religious duties accepted as meritorious—charity, pilgrimage to sacred tīrthas, austerity, sacrifices, renunciation, and ancestral rites—above all these, the sacred gifting and release of a bull is singled out as especially distinguished.”

Verse 12

एष्टव्या बहवः पुत्रा यद्येको ऽपि गयां व्रजेत् / यजेत वाश्वमेधेन नीलं वा वृषमुत्सृजेत्

“One should desire many sons—for if even one of them goes to Gayā to perform the rites for the ancestors, it is as though he had performed the Aśvamedha sacrifice, or had released a blue bull as a sacred gift.”

Verse 13

ब्रह्महत्यादिपापानि ज्ञानाज्ञानकृतानि च / नीलोद्वाहेन शुध्येत्तु समुद्रप्लवनेन वा

Sins beginning with brahma-hatyā (the slaying of a brāhmaṇa)—whether done knowingly or unknowingly—are purified by the rite called Nīlodvāha, or else by crossing the ocean.

Verse 14

एकादशाहे राजेन्द्र यस्य नोत्सूज्यते वृषः / प्रेतत्वं निश्चलं तस्य कृतैः श्राद्धैस्तु किं भवेत्

O king, if on the eleventh day the funeral bull is not released according to the prescribed rite for someone, then that person’s state as a preta becomes fixed; what benefit, then, can the performed śrāddha rites bring?

Verse 15

यथाकथञ्चित् कर्तव्यस्तीर्थे वा पत्तने ऽथ वा / वृषयज्ञैः प्रमुच्यते नान्यथा साधनैः खग

By any means whatsoever, it should be performed—whether at a tīrtha (sacred ford) or in a town. Through the vṛṣa-yajñas (bull-sacrifices) one is released; not otherwise by other means, O Bird (Garuda).

Verse 16

वृषभं पञ्चकल्याणं युवानं कृष्णकंबलम् / गोयूथमध्ये नितरां विचरन्तं विधानतः

He beholds a young bull, marked with the five auspicious signs (pañca-kalyāṇa), draped in a black covering, moving distinctly among a herd of cows, in accordance with the prescribed ordinance.

Verse 17

चतसृभिर्वत्सकाभिर्द्वाभ्याञ्चैवैकया खग / विवाह्य मङ्गलद्रव्यैर्मन्त्रवत्तं समुत्सृजेत्

O Bird (Garuda), having ritually ‘married’ it (that is, consecrated it) with four, or with two, or even with a single young cow, and with auspicious articles while reciting mantras, one should then release it in the prescribed manner.

Verse 18

इह रतीति षडृग्भिर्हेमं कुर्याद्विभावसोः / कार्तिक्यां माघवैशाख्यां संक्रमे पातपर्वसु

Here one should offer gold to Vibhāvasu (Agni) with the six Ṛk-verses beginning “iha ratī…”, especially in Kārtika, Māgha, and Vaiśākha, and on saṅkrānti days and at sacred festival-junctures.

Verse 19

तीर्थे पित्र्येक्षयाहे च विशेषेण प्रशस्यते / लोहितो यस्तु वर्णेन मुखे पुच्छे च पाण्डुरः

At a tīrtha and on the day appointed for rites to the Pitṛs—especially on the ancestral observance day—one offering/sign is praised above all: that which is reddish in colour, yet pale about the face and the tail.

Verse 20

पीतः खुरविषाणेषु स नीलो वृष उच्यते / श्वेतवर्णो भवेद्विप्रो लोहितः क्षत्त्र उच्यते

If a bull has yellowish hooves and horns, it is said to be a dark-blue bull. One of white complexion is regarded as a brāhmaṇa, while one of red complexion is regarded as a kṣatriya.

Verse 21

पीतवर्णो भवेद्वैश्यः शूद्रः कृष्णः स्मृतो बुधैः / यथावर्णं समुद्दिष्टो वर्णेषु ब्राह्मणादिषु

The Vaiśya is said to be of yellow complexion, and the Śūdra is remembered by the wise as dark. Thus, the characteristics are described according to each varṇa—beginning with the Brāhmaṇa and the others.

Verse 22

पिता पितामहश्चैव तथैव प्रपितामहः

The father, the grandfather, and likewise the great-grandfather.

Verse 23

आशासते सुतं जातं वृषोत्सर्गं करिष्यति / धर्मस्त्वं वृषरूपेण जगदानन्ददायकः

They hope that, when a son is born, he will perform the rite of releasing a bull (vṛṣotsarga). For you are Dharma himself, in the form of a bull, bestowing joy upon the world.

Verse 24

अष्टमूर्तेरधिष्ठानमतः शान्तिं प्रयच्छ मे / गङ्गायमुनयोः पेयमन्तर्वेदि तृणं चर

O abode of the Eight-Formed Lord, therefore grant me peace. Let my drink be the waters of the Gaṅgā and Yamunā, and let my grazing be the sacred grass of the inner altar-space.

Verse 25

धर्मराजस्य पुरतो वाच्यं मे सुकृतं वृष / दक्षिणांसे त्रिशूलाङ्कं वामोरौ चक्रचिह्नितम्

“In the presence of Dharmarāja (Yama), O righteous one, my merit should be proclaimed: on my right shoulder is the mark of a trident, and on my left thigh the sign of a discus.”

Verse 26

वृषं तत्सतरीयुक्तं पूजयित्वा समुत्सृजेत्

Having worshipped the bull, adorned with that (ritual) cloth covering, one should then release it (as part of the funerary rite).

Verse 27

तस्माद्राजन् विधानेन वृषोत्सर्गं समाचर / बहुसाधनयुक्तस्य नान्यथा सद्गतिस्तव

Therefore, O King, duly perform the rite of releasing a bull (vṛṣotsarga) according to prescribed procedure; for one who is furnished with many ritual supports, there is no other way for you to attain a good destination after death.

Verse 28

आसीत्त्रेतायुगे पूर्वं विदेहनगरे नृप / ब्राह्मणो धर्मवत्सेति स्वकर्मनिरतः सुधीः

O King, long ago in the Tretā Yuga, in the city of Videha, there lived a wise Brāhmaṇa named Dharmavat, steadfast in dharma and devoted to his own prescribed duties.

Verse 29

विष्णुभक्तो ऽतितेजस्वी यथालाभेन तुष्टिकृत् / पितृपर्वणि संप्राप्ते कुशार्यो काननं ययौ

Kuśārya was a radiant devotee of Viṣṇu, content with whatever came to him. When the Pitṛ-parvan, the ancestral observance, arrived, he went to the forest.

Verse 30

अटन्नितस्ततस्तत्र चिन्वन् कुशपलाशकम् / सहसोपेत्य पुरुषाश्चात्वारश्चारुदर्शनाः

Wandering here and there, searching for blades of kuśa grass and palāśa leaves, he was suddenly approached by four handsome men.

Verse 31

विभ्रान्तमनसं गृह्य प्रत्यग्जग्मुर्विहायसा / बहुवृक्षसमाकीर्णं गिरिदुर्गभयानकम्

Seizing him whose mind was bewildered, they turned back through the sky and went toward a mountain fortress—terrifying, and thickly overgrown with many trees.

Verse 32

वनाद्वनान्तरं निन्युर्नदीनदसमाकुलम् / स तत्र नगरं राजन् ददर्श बहुविस्तरम्

From one forest to another they led him, through a region crowded with rivers and streams; there, O King, he beheld a city spread out far and wide.

Verse 33

गोपुरद्वाररचितं सौधप्रासादमण्डितम् / चत्वरापणपण्यादिनरनारीसमाकुलम्

It is furnished with lofty gateway-towers and well-built entrances, adorned with mansions and palaces, and crowded with crossroads, shops, market-goods and the like—thronged with men and women.

Verse 34

तूर्यद्वन्द्वाभिनिर्घोषवीणापटहनादितम् / कांश्चित्क्षुधार्दितान्दीनान्मलिनान्विगतौजसः

It resounds with the blare of trumpets and other instruments, with the sounds of vīṇās and kettledrums; and there are seen some beings—tormented by hunger—wretched, filthy, and drained of vitality.

Verse 35

ततो ऽतितुष्टान्मलिनान्वस्त्रखण्डसमावृतान् / अग्रतो हृष्टपुष्टांश्च स्वर्णवस्त्रोपशोभितान्

Then he sees some who are exceedingly content yet unclean, covered only with torn rags; and ahead of them, others who are joyful and well-nourished, adorned with golden garments.

Verse 36

ततो ऽपि सुरसंकाशान्स दृष्ट्वा विस्मितो ऽभवत् / किं स्वप्न उत माया वै मदीयो मानसो भ्रमः

Then, seeing beings radiant like the gods, he became astonished and wondered: “Is this a dream, or truly an illusion—only a delusion of my own mind?”

Verse 37

सन्दिहानं द्विजं निन्युः पुरुषा राजसन्निधिम् / सतद्ददर्श विप्रस्तु स्वर्णप्रासादमन्दिरे

Men led the doubting brāhmaṇa into the presence of the king; and there, within a golden palace-temple, the brāhmaṇa beheld that royal assembly.

Verse 38

सिंहासनंमहादिव्यं छत्रचामरवीजितम् / तत्रोप विष्टं राजानं किरीटकनकोज्ज्वलम्

A supremely divine lion-throne was fanned with parasol and yak-tail whisks; there sat the king, radiant with a golden crown.

Verse 39

महत्या च श्रिया युक्तं स्तूयमानं सुवन्दिभिः / राजापि दृष्ट्वा तं विप्रं प्रत्युत्थाय कृताञ्जलिः

Endowed with great splendor and praised by excellent bards, the king too—on seeing that brāhmaṇa—rose up in respect and greeted him with folded hands.

Verse 40

पूजयामास विधिवन्मधुपर्कास नादिभिः / सन्तुष्टमनसं देवमस्तौषीत्परया मुदा

He duly worshipped the Lord with the traditional offerings—such as madhuparka and other rites. With his mind fully satisfied, he then praised that Deity with the highest joy.

Verse 41

अद्य मे सफलं जन्म पावितञ्च कुलं प्रभो / विष्णुभक्तस्य धर्मस्य यत्ते दृग्गोचरं गतः

Today my birth has become fruitful, and my lineage is sanctified, O Lord, because the dharma of a devotee of Viṣṇu has come within your very sight.

Verse 42

नत्वा स्तुत्वा बहुविधमुवाचानुवसन्नृपः / यतः समागतो देवः पुनस्तत्रैव नीयताम्

Having bowed and praised him in many ways, the king—standing nearby—said: “From wherever the divine one has come, let him be led back again to that very place.”

Verse 43

ब्राह्मण उवाच / को ऽयं देश- कुतो लोका उत्तमा मध्यमाधमाः

The Brāhmaṇa said: “What is this region? From where do these beings come—those who are superior, those of middling state, and those who are low?”

Verse 44

केन पुण्येन तु भवान्पारमेष्ट्यविभूषितः / किमर्थमहमानीतः पुनस्तत्रैव नीयते

“By what merit are you adorned with the honor of the Supreme Lord’s realm? And for what reason have I been brought here, only to be taken back there again?”

Verse 45

अपूर्वमिव पश्यामि सर्वं स्वप्नगतो यथा / राजोवाच / स्वधर्मनिरतो यस्तु हरिभक्तिरतः सदा

The king said: “I see everything as though it were unprecedented—like one who has entered a dream. But he who remains devoted to his own dharma, and who is always absorbed in devotion to Hari (Vishnu)…”

Verse 46

विरक्त इन्द्रियार्थेभ्यः स मे पूज्यो न संशयः / तीर्थयात्रापरो नित्यं वृषोत्सर्गविशेषवित्

One who is detached from the objects of the senses is worthy of my worship—there is no doubt. Ever devoted to pilgrimage to sacred fords (tīrthas), and knowing the proper rules and distinctions of the rite of releasing a bull (vṛṣotsarga), such a person is truly venerable.

Verse 47

सत्यदानपरो यस्तु स नमस्यो दिवौकसाम् / दर्शनार्थमिहानीतः पूजार्हश्च परन्तप

But one who is devoted to truthfulness and charity is worthy of reverence even to the dwellers of heaven; he is brought here for the sake of being seen and is fit to be worshipped, O subduer of foes.

Verse 48

अनुगृहाण मां देव क्षमस्व मम साहसम् / इत्युक्त्वा दर्शयामास मन्त्रिणां संज्ञया भ्रुवः

“Be gracious to me, O Lord; forgive my rashness.” Having spoken thus, he signaled to his ministers with a gesture of his eyebrows.

Verse 49

वदिष्यति समग्रं ते स्वयं वक्तुं न साम्प्रतम् / सामन्तः सर्ववेदज्ञो ज्ञात्वा हार्दं नृपस्य च

He will tell you everything in full; at present it is not proper for me to speak it myself. The attendant—knowing all the Vedas and having understood the king’s inmost intention—will speak.

Verse 50

विपश्चिदुवाच / पूर्वजन्मनि वैश्यो ऽयं विश्वम्भर इति श्रुतः / विराधनगरे विप्र द्विजदेवविभूषिते

Vipaścit said: “In a former birth, this person was known as a Vaiśya named Viśvambhara. O brāhmaṇa, he lived in the city of Virādhana, adorned by brāhmaṇas—gods among the twice-born.”

Verse 51

वैश्यवृत्त्या सदा जीवन्कुटुम्बपरिपालकः / गवां शुश्रूषको नित्यं ब्राह्मणानाञ्च पूजकः

Living always by the livelihood proper to a Vaiśya, he supported and protected his family, constantly tended cattle, and honored and worshiped the brāhmaṇas.

Verse 52

पात्रदानपरो नित्यमातिथेयाग्निसेवकः / गार्हस्थ्यं विधिवच्चक्रे भार्यया सत्यमेधया

Ever devoted to giving alms to worthy recipients, and constantly serving guests and tending the sacred household fire, he performed the duties of the householder’s life according to rule—together with his wife of truthful understanding.

Verse 53

स्मार्तेन लोकानजयच्छ्रौतेन त हविर्भुजः / कदाचिद्बन्धुभिः साकं कृत्वा तीर्थानि भूरिशः

By performing the Smārta rites he won the hearts of the people, and by Śrauta sacrifices he pleased the gods who partake of the oblations. At times, together with his kinsmen, he also visited many sacred tīrthas, holy places of pilgrimage.

Verse 54

यावदायाति सदनं दृष्टवाल्लोंमशं पथि / दण्डवत्प्रणिपत्याशु कृताञ्जलिपुटं स्थितम्

As he proceeded toward his abode, upon seeing Lomaśa on the road, he quickly fell full-length in daṇḍavat obeisance and stood with hands joined in reverence.

Verse 55

पप्रच्छ विनयोपेतं करुणावारिवारिधिः / ऋषिरुवाच / कुत आगम्यते साधो ब्राह्मणैर्बन्धुभिर्युतः

The ocean of compassion respectfully questioned him. The sage said: “From where do you come, O good man, accompanied by brāhmaṇas and your kinsmen?”

Verse 56

दृष्ट्वा त्वां धर्मनिलयं प्रक्लिन्नं मानसं मम / विश्वम्भर उवाच / शीर्यमाणं शरीरं हि ज्ञात्वा मृत्युं पुरः स्थितम्

Seeing you—O abode of dharma—my mind melted, drenched in compassion. Viśvambhara (Lord Viṣṇu) said: “Knowing that the body surely perishes, and seeing Death standing right before one…”

Verse 57

भर्यया धर्मचारिण्या तीर्थयात्रां विनिर्गतः / कृत्वा तीर्थानि विधिवद्विश्राण्य विपुलं वसु

Setting out on pilgrimage with his virtuous, dharma-observing wife, he duly visited the tīrthas according to rule and bestowed abundant wealth in charity.

Verse 58

यावद्ब्रजाम्यहं वेश्म भवान् दृष्टिपथं गतः / लोमश उवाच / तीर्थानि सन्ति भूरीणि वर्षैऽस्मिन् भारते शुभे

“Until I reach my dwelling, you may go on beyond the range of my sight.” Lomasha said: “In this auspicious land of Bhārata, there are indeed many sacred tīrthas, pilgrimage-fords.”

Verse 59

यत्त्वया ह्युपचीर्णानि तानि सर्वाणि मे वद / वैश्य उवाच / गङ्गा च सूर्य तनया महापुण्या सरस्वती

“Tell me all those (rites and observances) that you have truly performed.” The Vaiśya said: “The Gaṅgā, the Sun’s daughter (Yamunā), and the greatly meritorious Sarasvatī …”

Verse 60

दशाश्वमेधैरयजद्यत्र ब्रह्मा सुरेश्वरः / तीर्थराजस्ततः काशी महादेवो दयानिधिः

There, Brahmā—the lord of the gods—performed sacrifice through ten Aśvamedhas. Therefore Kāśī is the king of tīrthas, where Mahādeva, an ocean of compassion, abides.

Verse 61

मृतानां यत्र जन्तूनां कर्णे जपति तारकम् / पुलहस्याश्रमं पुण्यं फल्गुतीर्थञ्च गण्डकी

That sacred place where the liberating “Tāraka” mantra is whispered into the ear of dying beings—there are also the holy hermitage of Pulaha, the meritorious Phalgu tīrtha, and the river Gaṇḍakī.

Verse 62

चक्रतीर्थं नैमिषञ्च शिवतीर्थमनन्तकम् / गोप्रतारकनागेशमयोध्याबिन्दुसंज्ञितम्

“(There are) Cakratīrtha, Naimiṣa, Śivatīrtha, and Anantaka; as well as Gopratāraka, Nāgeśa, Ayodhyā, and the sacred place known as Bindu.”

Verse 63

यत्रास्त मुक्तिदः साक्षाद्रामो राजीवलोचनः / आग्नेयं वायुकौबेरं कौमारं भूरुहां पुनः

Where Rāma, lotus-eyed and directly the bestower of liberation, truly abides—there too are the presiding powers of Agni’s quarter, Vāyu’s quarter, Kubera’s quarter, and Kaumāra’s quarter; and again, those of the trees as well.

Verse 64

सौकरं मथुरा यत्र नित्यं सन्निहतो हरिः / पुष्करं सत्यतीर्थञ्च ज्वालतीर्थं दिनेश्वरम्

Saukara, Mathurā—where Hari is ever present—Puṣkara, Satyatīrtha, and Jvālātīrtha, O Lord of the Day (the Sun).

Verse 65

इन्द्रतीर्थं कुरुक्षेत्रं यत्र प्राची सरस्वती / तापी पयोष्णी निर्विन्ध्या मलयः कृष्णवेणिका

Indra-tīrtha and Kurukṣetra—where the Sarasvatī flows eastward; and the sacred tīrthas of the rivers Tāpī, Payoṣṇī, and Nirvindhyā, as well as Malaya and Kṛṣṇaveṇikā—these are renowned holy fords.

Verse 66

गोदावरी दण्डकञ्च ताम्रचूडं सदोदकम् / द्यावाभूमीश्वरं दृष्ट्वा श्रीशैलः पर्वतेश्वरः

He beholds the Godāvarī, the Daṇḍaka forest, and Tāmracūḍa—ever filled with water; and, having seen the Lord of heaven and earth, he comes to Śrīśaila, the sovereign among mountains.

Verse 67

असंख्यलिङ्गतीर्थानि यत्र सन्ति सदा मुने / वेङ्कटाद्रौ महातेजाः श्रीरङ्गाख्यः स्वयं हरिः

O sage, in that place there are countless tīrthas connected with Śiva-liṅgas, ever present. Upon Veṅkaṭādri, the supremely radiant Lord Hari Himself abides, renowned as Śrīraṅga.

Verse 68

वेङ्कटी नाम तत्रैव देवी महिषमर्दिनी / चन्द्रतीर्थं भद्रवटः कावेरीकुटिलाचलौ

There itself abides the Goddess named Veṅkaṭī, Mahīṣamardinī, the slayer of the buffalo-demon. There too are Candratīrtha, Bhadravaṭa, and the region of Kāverī and Kuṭilācala.

Verse 69

अवटोदा ताम्रपर्णो त्रिकृटः कोल्लको गिरिः / वासिष्ठं ब्रह्मतीर्थञ्च ज्ञानतीर्थं महोदधिः

Avatodā, Tāmraparṇa, Trikṛṭa, and Mount Kollaka; also Vāsiṣṭha, Brahma-tīrtha, Jñāna-tīrtha, and the great ocean—these are among the renowned places spoken of along the way.

Verse 70

हृषीकेशं विराजञ्च विशालं नीलपर्वतः / भीमकूटः श्वेतगिरी रुद्रतीर्थमुमावनम्

“There are Hṛṣīkeśa, Virāj, Viśāla, and the Blue Mountain; Bhīmakūṭa, Śvetagirī, Rudra’s sacred ford (Rudra-tīrtha), and Umā’s grove (Umā-vana).”

Verse 71

अवाप गिरिजा देवी तपसा यत्र शङ्करम् / वारुणं सूर्यतीर्थञ्च हंसतीर्थं महोदयम्

There the Goddess Girijā attained Śaṅkara through austerities (tapas); and there too are the sacred fords—Vāruṇa-tīrtha, Sūrya-tīrtha, and the greatly auspicious Haṁsa-tīrtha.

Verse 72

निमज्ज्य यत्र काकोला राजहंसत्वमाययुः / असुरो यत्र देवत्वमवाप स्नानमात्रतः

By bathing and immersing there, even crows attained the state of royal swans; and there, an asura obtained the status of a deva merely through the act of bathing.

Verse 73

विश्वरूपं वन्दितीर्थं रत्नेशः कुहकाचलः / नरनारायणं दृष्ट्वा मुच्यते पापकोटिभिः

By beholding Nara–Nārāyaṇa—at the sacred ford revered as Viśvarūpa, at Ratneśa, and at Kuhakācala—one is released from crores of sins.

Verse 74

सरस्वतीदृषद्वत्यौ नर्मदा शर्मदा नृणाम् / नीलकण्ठं महाकालं पुण्यं चामरकण्टकम्

Sarasvatī and Dṛṣadvatī, and the Narmadā who brings welfare to people; also Nīlakaṇṭha, Mahākāla, and the holy Amarakantaka—these are spoken of as supremely sacred.

Verse 75

चन्द्रभागा वेत्रवती वीरभद्रं गणेश्वरम् / गोकर्णं बिल्वतीर्थञ्च कर्मकुण्डं सतारकम्

“(One should visit or remember) the Chandrabhāgā and Vetravatī rivers, the shrines of Vīrabhadra and Gaṇeśvara, Gokarṇa, Bilva-tīrtha, Karma-kuṇḍa, and Satāraka—sacred fords.”

Verse 76

स्नानमात्रेण यत्राशु मुच्यते कर्मबन्धनात् / अन्यान्यपि च तीर्थानि कृतानि कृपया तव

In that sacred place, by bathing alone one is quickly freed from the bondage of karma; and many other pilgrimage-fords (tīrthas) too have been established by your compassion.

Verse 77

उत्पद्यते शुभा बुद्धिः साधूनां यदनुग्रहः / एकतः सर्वतीर्थानि करुणाः साधवो ऽन्यतः

Auspicious understanding arises through the grace of the virtuous. On one side are all sacred pilgrimage places; on the other side are the compassionate saints—and the saints are the greater refuge.

Verse 78

अनुग्रहाय भूतानां चरन्ति चरितव्रताः / त्वं गुरुः सर्वर्णानां विद्यया वयसाधिकः

For the grace and welfare of beings, those who have perfected their sacred vows move through the world. You are the teacher of all varṇas, surpassing others in knowledge and mature wisdom.

Verse 79

अतः पृच्छाम्यहं किञ्चिदाधिभूतं चिरन्तनम् / किं कुर्यां कं नु पृच्छे ऽहं मनो मे ऽतिचलं मुने

Therefore I ask you, O muni, about something most ancient, pertaining to the realm of embodied beings. What should I do, and whom indeed should I question? My mind has become exceedingly restless, O sage.

Verse 80

निः स्पृहं ब्रह्मविषये विषयेष्वतिलालसम् / मनागपि न सहते विरहं तिमिरं ब्रुवत्

He is without craving with regard to Brahman, yet intensely eager for sense-objects; he cannot endure even a moment of separation, and he speaks words steeped in the darkness of delusion.

Verse 81

मोहितं विविधैर्भावैः कर्मणां क्षेत्रमुत्तमम् / शान्तिं यथा समायाति सम्पन्नमिव भूसुर

O brāhmaṇa, when the supreme field of action is deluded by many shifting states of mind, it attains peace only in the proper way—like something that becomes fulfilled and complete.

Verse 82

विवेकप्रवणं शुद्धं यथा स्यात्कृपया वद / ऋषिरुवाच / मनस्तु प्रबलं नित्यं सविकारं स्वभावतः

“Out of compassion, please tell how the mind may become pure and inclined toward viveka (discernment).” The sage replied: “Yet the mind is ever powerful and, by its very nature, subject to change and disturbance.”

Verse 83

वशं नयन्ति करिणं प्रमत्तमपि हस्तिपाः / तथापि साधुसङ्गत्या साधनैरप्यतन्द्रितः

Elephant-trainers can subdue even a maddened elephant; likewise, one who is tireless can steady the mind through the company of the virtuous (sādhu-saṅga) and through disciplined spiritual practices (sādhana).

Verse 84

तीव्रेण भक्तियोगेन विचारेण वशं नयेत् / इतिहासं प्रवक्ष्यामि तव प्रत्ययकारकम्

By intense bhakti-yoga and by clear discernment, one should bring the mind under control. Now I shall relate to you an instructive narrative that will awaken firm conviction in you.

Verse 85

नारदो ऽकथयन्मह्यं स्ववृत्तगतजन्मनः / नारद उवाच / कस्यचिद्द्विजमुख्यस्य दासीपुत्त्रः पुरा मुने

Narada once narrated to me the account of a birth that arose from his own conduct. Narada said: “O sage, long ago there was the son of a maidservant, connected with a foremost Brahmin.”

Verse 86

शिक्षितो बालभावे ऽपि पाठितो नितरामहम् / तत्रापि सङ्गतिर्जाता महतां पुण्यकर्मणाम्

Even in childhood I was trained and diligently taught; and there too I gained the company of great souls, devoted to meritorious deeds.

Verse 87

प्रावृट्काले मम गृहे स्थितानां भाग्ययोगतः / शुश्रूषणानुवृत्त्या च प्रश्रयेण दमेन च

During the rainy season, those who, by good fortune, stay in my house—through attentive service, faithful compliance, humility, and self-restraint—gain spiritual merit.

Verse 88

सन्तोषं परमं प्राप्य कृपया त्विदमब्रुवन् / मनीषा निर्मला येन जाता मम शुभार्थिनी

Having attained supreme contentment, he compassionately spoke these words: “Through whom has a pure understanding arisen in me—one that seeks my welfare?”

Verse 89

यया विष्णुमयं सर्वम्त्मन्येव ददृशिवान् / मुनय ऊचुः / शृणु वत्स प्रवक्ष्या मो हिताय तव बालक

“By that knowledge/vision he beheld everything as pervaded by Viṣṇu within his own Self.” The sages said: “Listen, dear child; we shall explain it for your welfare, O boy.”

Verse 90

येन वै ध्रियमाणेन इहामुत्र सुखं भवेत् / देवतिर्यङ्मनुष्याश्च संसारे विविधा जनाः

That principle which, when firmly upheld, gives rise to happiness both here and hereafter—by it the many kinds of beings in saṃsāra, whether gods, animals, or humans, are sustained and ordered in their diverse conditions.

Verse 91

निबद्धाः कर्मपशैस्ते भुञ्जन् भोगान् पृथग्विधान् / देवत्वं याति सत्त्वेन रजसा च मनुष्यताम्

Bound by the nooses of their own actions, they experience diverse kinds of enjoyments and sufferings. Through the predominance of sattva one attains godhood, while through rajas one attains the state of humanity.

Verse 92

तिर्यक्त्वं तमसा जन्तुर्वासनानुगतो ऽबुधः / मातुर्लब्ध्वा पुनर्जन्म म्रियते च पुनः पुनः

Overpowered by tamas, the ignorant being—driven along by latent impressions (vāsanās)—falls into an animal state. Gaining yet another birth from a mother, he dies again and again, repeatedly.

Verse 93

एवं गत्वा ह्यसंख्याता योनीस्ताः कर्मभूरपि / मानुष्यं दुर्लभं लब्ध्वा कदाचिद्दैवयोगतः

Thus, after passing through those countless wombs—each a field where karma bears its fruit—one attains the rare human birth only sometimes, by the convergence of destiny and divine providence.

Verse 94

अनुग्रहेण महतां हरिं ज्ञात्वा विमुच्यते / रोगग्राहं मोहजालमपारं भवसागरम्

By the grace of the great, one comes to know Hari and is liberated—from the crocodile of disease, from the net of delusion, and from the boundless ocean of saṁsāra.

Verse 95

न पश्यामि तितीर्षोरन्यद् रामस्मरणं विना / नवनीयं यथा दध्नो ज्योतिः काष्ठादपि क्वचित्

I see no other means for one who longs to cross beyond saṁsāra except the remembrance of Rāma—just as butter is obtained from curd, and fire is brought forth from wood.

Verse 96

मन्थनैः साधनैरेवं परं ज्ञात्वा सुखी भवेत् / आत्मा नित्यो ऽव्ययः सत्यः सर्वगः सर्वभृन्महान्

By such disciplined practices and sādhana, having realized the Supreme, one becomes happy. The Ātman is eternal, imperishable, real, all-pervading, the supporter of all, and great.

Verse 97

अप्रमेयः स्वयञ्ज्योतिरग्राह्यो मनसापि यः / सच्चिदानन्दरूपो ऽसौ सर्वप्राणिहृदि स्थितः

He is immeasurable, self-luminous, and cannot be grasped even by the mind; He is of the nature of Sat-Cit-Ānanda and abides in the heart of every living being.

Verse 98

विनश्यत्स्वपि भावेषु न विनश्यति कर्हिचित् / आकाशः सर्वभूतेषु स्थितस्तेजोजले तथा

Even when created things perish, that subtle principle never perishes at any time—just as space remains present within all beings, and likewise the element of fire remains within water.

Verse 99

आत्मा सर्वत्र निर्लेपः पार्थिवेषु यथानिलः / भक्तानुकम्पी भगवान् साधूनां रक्षणाय च

The Self remains unattached everywhere, like the wind moving among earthly things. The Blessed Lord (Bhagavān), compassionate to His devotees, acts also for the protection of the righteous sādhus.

Verse 100

आविर्भवति लोकेषुगुणीवाज्ञैः प्रतीयते / एवंविवेकत्वया यो बुद्ध्या संशीलयेद्धृदि

In the worlds, true excellence becomes manifest and is recognized by the wise as genuine virtue. Therefore, whoever has an intellect endowed with discernment should continually cultivate this discrimination within the heart.

Verse 101

भक्तियोगेन सन्तुष्ट आत्मानं दर्शयेदजः / ततः कृतार्थो भवति सदा सर्वत्र निः स्पृहः

When one is satisfied through the yoga of devotion (bhakti-yoga), the Unborn Lord (Aja) reveals His own Self. Then the person becomes truly fulfilled and remains always, everywhere, free from craving.

Verse 102

अतो ऽहङ्कारमुत्सृज्य सानुबन्धे कलेवरे / चरेदसंगो लोकेषु स्वप्नप्रायेषु निर्ममः

Therefore, casting off ego-identification (ahaṅkāra) with the body bound up with attachments, one should move through the worlds unattached—seeing them as dream-like—and free from possessiveness.

Verse 103

क्व स्वप्ने नियतं धैर्यमिन्द्रजाले क्व सत्यता / क्व नित्यता शरन्मेघे क्व वा सत्यं कलेवरे

Where, in a dream, is steady courage? Where, in a magician’s māyā, is truth? Where is permanence in an autumn cloud? And in this body, where indeed is anything truly reliable?

Verse 104

अविद्याकर्मजनितं दृश्यमानं चरा चरम् / ज्ञात्वाचारवशी योगी ततः सिद्धिमवाप्स्यसि

Knowing that the visible world—both the moving and the unmoving—arises from ignorance (avidyā) and from karma, the yogin disciplined by right conduct (ācāra) will then attain siddhi, spiritual accomplishment.

Verse 105

इत्युक्त्वा ते गताः सर्वे साधवो दीनवत्सलाः / सो ऽहं तदुक्तमार्गेण तथैवाचरमन्वहम्

Having spoken thus, all those virtuous ones—compassionate to the distressed—departed. And I, following exactly the path they had instructed, continued to act in the very same way, day after day.

Verse 106

ततो ऽचिरेणात्मनीदं दृष्टवानहमद्भुतम् / ज्योतिर्मयं सदानन्दं शरच्छीतांशुनिर्मलम्

Then, before long, I beheld within myself something wondrous—an inner reality made of pure light, ever-blissful (ānanda), and spotless like the clear moonbeams of autumn.

Verse 107

निषिच्य सुखसन्दोहैर्मां कृत्वाधिकसस्पृहम् / अन्तर्हितं महतेजो यथा सौदामिनी दिवि

Having drenched me with a multitude of joys and made my longing all the more intense, that great radiance then vanished—like lightning disappearing in the sky.

Verse 108

भक्त्या तदेव मनसि भावयन्नहमद्भुतम् / काले कलेवरं त्यक्त्वा गतवान् हरिमव्ययम्

With devotion, I kept meditating in my mind on that very wondrous One; and when my time came, abandoning the body, I attained Hari, the imperishable.

Verse 109

तस्येच्छया पुनर्ब्रह्मन् ब्रह्मणो मे ऽभवज्जनिः / अनुग्रहाद्भगवतस्त्रिषु लोकेषु निः स्पृहः

O Brahmin, by His will I was born again from Brahmā; and by the grace of the Blessed Lord I remain free from craving in the three worlds.

Verse 110

आपीडयन् मुहुर्वोणां गायमानश्चराम्यहम् / इत्युक्त्वा मे स्वानुभवं ययौ यादृच्छिको मुनिः

“Again and again pressing (them) hard, I wander about, singing,”—having thus told me his own experience, that chance-encountered sage went away.

Verse 111

ममापि परमाश्चर्यं सन्तोषश्च महानभूत् / अतस्ते साधुसङ्गत्या भक्त्या च परमात्मनः

Even for me, there arose the greatest wonder and deep satisfaction. Therefore, (this has come about) for you through the company of the holy and through devotion to the Supreme Self (Paramātman).

Verse 112

विशुद्धं निर्मलं शान्तं मनो निर्वृतिमेष्यति / अनेकजन्मजनितं पातकं साधुसंगमे

In the company of the virtuous, the mind becomes pure, spotless, and tranquil, and attains inner peace; and sins accumulated over many births are destroyed.

Verse 113

क्षिप्रं नश्यति धर्मज्ञ जलानां शरदो यथा / वैश्य उवाच / पीत्वा ते वाक्यपीयूषं स्वान्तं मे शान्तिमागमत्

O knower of dharma, righteousness perishes swiftly—like the waters in autumn. The Vaiśya said: Having drunk the nectar of your words, my inmost heart has attained peace.

Verse 114

सर्वतीर्थफलं मे ऽध्य सञ्जातं तव दर्शनात् / इति श्रुत्वा वचस्तस्य प्रोवाच ऋपिसत्तमः

“Today, by beholding you, I have gained the merit of all sacred tīrthas.” Hearing these words from him, the foremost of sages then spoke.

Verse 115

लोमश उवाच / हिताय तव राजेन्द्र त्रिवर्गफलमिच्छतः / यत्त्वया सुकृतं भूरिवृषोत्सर्गं विना कृतम्

Lomaśa said: O king of kings, for your welfare—since you seek the fruits of the three aims of life—whatever abundant merits you have performed have been done without vṛṣotsarga, the sacred gifting and release of a bull.

Verse 116

मन्ये ऽकिञ्चत्करं सर्वं नीहारसलिलं यथा / वृषोत्सर्गसमं किञ्चित् साधनं न महीतले

I deem all other efforts to be of little effect, like water drawn from mist; upon this earth there is no spiritual aid equal to vṛṣotsarga, the gifting and release of a bull.

Verse 117

अनायासेन गच्छन्ति गतिं ते पुण्यकर्मणाम् / वृषोत्सर्गः कृतो येन अश्वमेधस्य याजकः

Those who perform meritorious deeds attain their destined course after death with ease. Whoever has carried out vṛṣotsarga—the gifting and release of a bull—gains merit equal to one who performs the Aśvamedha sacrifice.

Verse 118

उभौ समौ मया दृष्टौ दिव्यौ तौ शक्रसन्निधौ / अतस्त्वं पुष्करं गत्वा वृषोत्सर्गं विधाय च

I have seen those two as equal—both radiant and divine—in Indra’s presence. Therefore go to Puṣkara and perform as well the rite of releasing a bull (vṛṣotsarga).

Verse 119

ततो याहि गृहं साधो येन सर्वं कृतं भवेत् / विपश्चिदुवाच / ततः स पुनरागत्य कार्तिक्यां पुष्करे वरे

“Then go home, O good man, so that everything may be duly accomplished.” Thus spoke the wise one. Thereafter he returned again—during the month of Kārtika—to the excellent sacred place of Puṣkara.

Verse 120

वराहरूपी भगवान् यत्रास्ते यज्ञपूरकः / चकार विधिवत् सर्वं युद्कमृषिसत्तमैः

There, the Blessed Lord, assuming the form of Varāha—the fulfiller and completer of sacrifice—duly performed everything in proper order with the best of sages, and waged the battle as prescribed.

Verse 121

गतानि बहुतीर्थानि ततो लोमशसंगतिः / ततो ऽधिकतरं जातं पुण्यं नीलविवाहजम्

Many sacred pilgrimage-fords were visited; then came the holy association with Lomaśa. From that arose an even greater merit—the merit born of Nīla’s marriage-rite.

Verse 122

सभुक्त्वा विषयान् दिव्यान् विमानवरमाश्रितः / तेन राजकुले जन्म वीरसेनस्य धर्मतः

Having enjoyed celestial pleasures and taken refuge in an excellent heavenly chariot (vimāna), by that merit he was then born—rightfully, in accordance with dharma—in the royal lineage of Vīrasena.

Verse 123

वीरपञ्चाननाख्यातञ्चतुर्वर्गैकसाधकम् / प्रकुर्वतो वृषोत्सर्गं तत्र ये परिचारकाः

Those attendants who serve there in the rite of releasing the bull (vṛṣotsarga)—also famed as “Vīra-pañcānana” and held to be a single means for attaining the four aims of life—gain its merit through their service.

Verse 124

दिव्यरूपाभवन् स्पृष्टा गोपुच्छोदकशीकरैः / सुरूपाः पुष्टवपुषः पश्यन्तो दूरसंस्थिताः

When touched by the droplets of water flicked from a cow’s tail, they became of divine appearance—handsome, well-formed, and full-bodied—able to see even things situated far away.

Verse 125

ततो दूरतरा ये च दृश्यन्ते मलिना जनाः / दुर्भगा मलिना रूक्षाः कृशा विगतवाससः

Then, farther away, there appear wretched people—filthy and ill-fated—rough and unkempt, emaciated, and stripped of their garments.

Verse 126

वृषयज्ञमपश्यन्तो ये चासूयां प्रकुर्वते / सर्वं निवेदितं राज्ञश्चरितं पूर्वजन्मनः

Those who do not behold (or accept) the sacred Vṛṣa-yajña and who indulge in envy—of such persons, King Yama is informed of everything: the entire record of their conduct from previous births.

Verse 127

धर्म्यं विचित्रमाख्यानं श्रुतं मे यत् पराशरात् / अतस्त्वं स्वगृहं गच्छ कृपां कृत्वा ममोपरि

From Parāśara I have heard this wondrous account, aligned with dharma. Therefore, have compassion upon me and now return to your own abode.

Verse 128

श्रुत्वा विपश्चिद्वाक्यं स विस्मयं परमं गतः / गृहं जगाम विप्रो ऽसौ प्रापितो राजसेवकैः

Hearing the words of the wise man, he was struck with the utmost astonishment. That brāhmaṇa then went home, escorted by the king’s attendants.

Verse 129

वसिष्ठ उवाच / तस्माद्राजन् वृषोत्सर्गं वरिष्ठं सर्वकर्मणाम् / समाचर विधानेन यदि भीतो यमादपि

Vasiṣṭha said: Therefore, O King, if you fear even Yama, perform according to the prescribed rite the vṛṣotsarga—the releasing of a bull—the most excellent of all dharmic acts.

Verse 130

वृषोत्सर्गसमं किञ्चित् साधनं नदिवः परम् / मया धर्मरहस्यं ते कथितं राजसत्तम

O best of kings, there is no higher means than vṛṣotsarga, the ritual gift of releasing a bull; nothing equals it. Thus have I declared to you the secret essence of dharma.

Verse 131

पतिपुत्रवती नारी भर्तुरग्रे मृता यदि / वृषोत्सर्गं न कुर्वीत गां दद्याच्च पयस्विः नीम्

If a woman who has a husband and sons dies before her husband, one should not perform vṛṣotsarga for her; instead, a milch cow should be given in charity.

Verse 132

श्रीकृष्ण उवाच / श्रुत्वा वाक्यं वसिष्ठस्य राजा मधुपुरीं गतः / चकार विधिवत् सर्वं वृषोत्सर्गमहं खग

Śrī Kṛṣṇa said: Having heard Vasiṣṭha’s words, the king went to Madhupurī and duly performed everything—O Bird (Garuda)—including the great rite of vṛṣotsarga, the releasing of a bull.

Verse 133

गृहं गत्वा स आत्मानं कृतकृत्यममन्यत / कालेन निधनं प्राप्तो नीतो वैवस्वतानुगैः

Having returned home, he deemed himself to have fulfilled all that was to be done. In due time he met his death, and was led away by the attendants of Vaivasvata (Yama).

Verse 134

स कालनगरं हित्वा गतो दूरतरं पथि / श्राद्धदेवपुरं कुत्रेत्येवं दूतानपृच्छत

Leaving the city of Kāla behind, he went farther along the road. Then he asked the messengers, “Where is the city of the deities who receive the śrāddha offerings?”

Verse 135

पापिनो यत्र पात्यन्ते याम्यै पापविशुद्धये / यत्र देवः स धर्माधर्मविचेतनः

It is there that sinners are cast down—into Yama’s realm—for the cleansing of their sins; there presides the divine one who discerns dharma and adharma.

Verse 136

गतं पापपुरं तत्तु न द्रष्टव्यं भवादृशैः / अग्रे दृष्ट्वा धर्मराजमूचुस्ते परमादरात्

“That city of sinners has been passed; it is not a sight meant for one like you.” Then, seeing Dharmarāja (Yama) before them, they spoke to him with the greatest reverence.

Verse 137

दिव्यरूपस्तदा देवो देवगन्धर्वसंयुतः / आत्मानं दर्शया मास तस्य राज्ञो महात्मनः

Then the Deity, assuming a radiant divine form and accompanied by gods and gandharvas, revealed His own presence to that great-souled king.

Verse 138

प्रणम्य दण्डवद्राजा कृताञ्जलिः पुरः स्थितः / तुष्टाव बहुधा देवं हर्षपुरितमानसः

Having bowed down in full prostration like a staff, the king stood before Him with folded hands and praised the Lord in many ways, his heart overflowing with joy.

Verse 139

धर्मराजो ऽपि राजानं प्रशस्येदमुवाच ह / नीयतां देवलोकाय यत्र भोगाः सुपुष्कलाः

Dharmarāja (Yama) too, praising the king, spoke: “Lead him to the world of the Devas, where enjoyments are exceedingly abundant.”

Verse 140

तद्वीरवाहनः श्रुत्वा पप्रच्छसमवर्तिनम् / न जाने केन पुण्येन स्वर्गं नयसि मां विभो

Hearing this, the noble soul borne by heroes questioned the servant of Samavartin (Yama): “O mighty one, I do not know by what merit you are leading me to heaven.”

Verse 141

धर्मराज उवाच / त्वया कृतानि पुण्यानि दानं यज्ञाः सविस्तराः / मथुरायां वृषोत्सर्गो वसिष्ठवचनात् किल

Dharmarāja said: “You have performed meritorious deeds—charitable gifts and elaborate sacrifices; and in Mathurā, indeed, you carried out the rite of releasing a bull (vṛṣotsarga), as instructed by Vasiṣṭha.”

Verse 142

धर्मः स्वल्पो ऽपि नृपते यदि सम्यगुपासितः / द्विजदेवप्रसादेन स याति बहुविस्तरम्

O King, even a small measure of dharma, when practiced rightly, expands into great magnitude by the grace of the Brahmins and the gods.

Verse 143

इत्युक्त्वा यमुनाभ्राता क्षणादन्तर्धिमाययौ / वीरबाहुर्दिवं गत्वा देवैः सह मुमोद ह

Having spoken thus, Yama—Yamunā’s brother—vanished in an instant by his divine power. And Vīrabāhu, having gone to heaven, rejoiced together with the gods.

Verse 144

श्रीकृष्ण उवाच / मया ते कथितं पक्षिन् वृषयज्ञः सुविस्तरः / प्राणिनां कर्मनिर्हारं श्रुत्वा पापैः प्रमुच्यते

Śrī Kṛṣṇa said: O bird (Garuda), I have explained to you in full detail the Vṛṣa-yajña. By hearing of the beings’ discharge and working out of karma, one becomes released from sins.