The Liberation of the Lizard (Godhā-vimukti)

Verse 1

वसिष्ठ उवाच । संप्रस्थितावुभौ राजन्गिरिशीर्षाद्धरातलम् । पश्यमानौ बहून्भावान्गिरिजातान्मनोहरमनोहरान् ॥ १ ॥

Vasiṣṭha said: O King, the two of them set out from the mountain-peak down toward the earth’s surface, beholding many enchanting sights—various wondrous forms born of the mountain.

Verse 2

केचिद्विद्रुमसंकाशाः केचिद्रजतसन्निभाः । केचिन्नीलसमप्रख्याः केचित्कांचनसत्विषः ॥ २ ॥

Some appeared like coral, some resembled silver; some shone with the hue of sapphire-blue, and some blazed with the lustre of gold.

Verse 3

केचित्स्फाटिकवर्णाभा हरितालनिभाः परे । अन्योन्यश्लेषतां प्राप्तौ सकलैः स्थावरैरिव ॥ ३ ॥

Some appeared crystal-hued, while others looked like green orpiment; and they had come into mutual contact—like all immovable things pressed together.

Verse 4

सप्राप्य वसुधां भूपो ह्यपश्यद्वाजिनां वरम् । खन्यमानं खुरेणोर्वी कुलिशाभेन वेगिना ॥ ४ ॥

Having reached the ground, the king indeed saw the finest of horses, swiftly digging up the earth with its hoof, like a thunderbolt striking.

Verse 5

तस्य दारयतः पृथ्वीं सुतीक्ष्णेन खुरेण हि । गृहगोधाभवत्तस्मिन् भूभागांतर्गता किल ॥ ५ ॥

As he tore open the earth with his exceedingly sharp hoof, it is said that in that very region a house-lizard (gṛhagodhā) came into being, having entered a portion of the ground.

Verse 6

निर्गच्छमाना नृपते खुरेण विदलीकृता । विदीर्यमाणां नृपतिरपश्यत्स दयापरः ॥ ६ ॥

As she was coming out, O king, she was split by a hoof; and the king, overflowing with compassion, saw her being torn apart.

Verse 7

अभ्यधावत वेगेन हा हतेति प्रियां वदन् । ततः स वृक्षपत्रेण कोमलेन महीपतिः ॥ ७ ॥

He rushed forward with great speed, crying to his beloved, “Alas, I am slain!” Then the king took a tender leaf of a tree (and began to act accordingly).

Verse 8

उत्सार्य तां खुरादाशु प्राक्षिपत्तृणशाद्वले । ततस्तु मोहिनीं प्राह प्रेक्ष्य मूर्च्छागतां हि ताम् ॥ ८ ॥

Quickly driving her away from his hoof, he flung her onto a grassy patch. Then, seeing Mohinī fallen into a faint, he spoke to her.

Verse 9

शीघ्रमाहर चार्वंगिजलं जलजलोचने । येन मूर्च्छागतां सिंचे गृहगोधां विमर्द्दिताम् ॥ ९ ॥

“Quickly bring water, O fair-limbed one, O lotus-eyed lady, with which you may sprinkle and revive the house-lizard that has fallen unconscious after being struck.”

Verse 10

सा भर्तुर्वचनाच्छीघ्रमानयच्छीतलं जलम् । तेनाभ्यषिं चन्नृपतिर्गृहगोधां विमूर्च्छिताम् ॥ १० ॥

At her husband’s word, she swiftly brought cool water. With it, the king sprinkled the fainted house-iguana (godhā).

Verse 11

अवाप चेतनां राजन् शीतलाज्जलसेचनात् । अभिघातेषु सर्वेषु शस्तं वारिप्रसेचनम् ॥ ११ ॥

O King, by the sprinkling of cool water she regained consciousness. For all injuries and blows, sprinkling with water is taught as beneficial.

Verse 12

अथवा क्लिन्नवस्त्रेण सहसा बंधनं हितम् । संप्राप्तचेतना भूप गोधा वचनमब्रवीत् ॥ १२ ॥

“Or else, it is good to bind it at once with a wet cloth.” Regaining consciousness, O King, the iguana (godhā) spoke these words.

Verse 13

राजानमग्रतो वीक्ष्य वेदनार्ता शनैः शनैः । रुक्मांगद महाबाहो निबोध मम चेष्टितम् ॥ १३ ॥

Seeing the king before her, afflicted with pain, she spoke slowly: “O mighty-armed Rukmāṅgada, understand what I intend to do.”

Verse 14

शाकले नगरे रम्ये भार्याहं ह्यग्रजन्मनः । रूपयौवनसंपन्ना तस्य नातिप्रिया विभो ॥ १४ ॥

In the lovely city of Śākala, I was the wife of an elder-born man. Though endowed with beauty and youth, O Lord, I was not especially dear to him.

Verse 15

सदा विद्वेषसंयुक्तो मयि निष्ठुरजल्पकः । नान्यस्य कस्यचिद्द्वेष्टा स तु मे नृपते पतिः ॥ १५ ॥

O king, he is ever joined to hostility and speaks harshly to me; yet he hates no one else—indeed, he is my husband.

Verse 16

ततोऽह क्रोधसंयुक्ता वशीकरणलंभनात् अपृच्छं प्रमदा राजन्यास्त्यक्ताः पतिभिः किल ॥ १६ ॥

Then I—overcome with anger—having obtained the means of enchantment and subjugation, questioned the women of the royal household, who, it is said, had been abandoned by their husbands.

Verse 17

ताभिरुक्ता ह्यहं भूप वश्यो भर्ता भविष्यति । अस्माकं प्रत्ययो जातो भर्तृत्यागावमाननात् ॥ १७ ॥

O king, thus addressed by them, I became certain that my husband would surely become compliant and submissive. This conviction arose in us because of his abandoning and humiliating us.

Verse 18

प्रव्रज्याभेषजैर्वश्या जाता हि पतयस्तु नः । त्वं पृच्छ तां वरारोहे दास्यते भेषजं शुभम् ॥ १८ ॥

“By the medicines of renunciation (pravrajyā), our husbands have indeed become unresponsive to our influence. You, O fair-hipped lady, question her—she will give you an auspicious remedy.”

Verse 19

न विकल्पस्त्वया कार्यो भविता दासवत्पतिः । ततोऽहं त्वरितं गत्वा तासां वाक्येन भूपते ॥ १९ ॥

O king, you should not entertain any hesitation; the lord will be obedient like a servant. Then I shall go quickly, in accordance with the words of those women, O ruler of the earth.

Verse 20

प्रासादः कथितस्तस्याः पृच्छंत्या मम मानवैः । शतस्तंभसमायुक्तः कांतिमत्सुधया युतः ॥ २० ॥

O people, when she questioned me, I described to her a palace—adorned with a hundred pillars, radiant with splendor, and furnished with nectar-like excellence.

Verse 21

प्रविश्य तं सुतेजस्कामपश्यं ब्रह्यचारिणीम् । प्रावृतां दीर्घवस्त्रेण सन्ध्यारागसवर्णिनीम् ॥ २१ ॥

Entering that place, I beheld a radiant maiden observing the discipline of brahmacarya, wrapped in a long garment, her complexion like the crimson glow of twilight.

Verse 22

दीर्घाभिः सा जटाभिस्तु संवृता दीप्तिसयुता । परिचारकैस्तु संयुक्ता वीज्यमाना शनैः शनैः ॥ २२ ॥

Covered with long matted locks (jaṭā) and endowed with radiant splendor, she was attended by servants and gently fanned—slowly, again and again.

Verse 23

अक्षसूत्रकरा सा तु जपन्ती भगमालिनी । सर्ववश्यकरं मन्त्रं क्षोभकं प्रत्ययावहम् ॥ २३ ॥

Holding a rosary (mālā) in her hand, she—Bhagamālinī—chants a mantra that brings all beings under control, stirs the mind and senses, and grants immediate conviction through direct experience.

Verse 24

ततोऽहं प्रणता भूत्वा पद्भ्यां न्यस्यांगलीयकम् । मृदुकांचनसंभूतं अतिरिक्तप्रभान्वितम् ॥ २४ ॥

Then, bowing down in reverence, I placed at his feet a ring—made of soft gold and endowed with an exceptional radiance.

Verse 25

ततो हृष्टाऽभवद्दृष्ट्वा पदस्थं चांगुलीयकम् । अपृष्टया तया ज्ञातं मम भर्त्तुर्विमाननम् ॥ २५ ॥

Then she rejoiced on seeing the ring lying at his feet. Without being asked, she understood that my husband had been slighted and dishonoured.

Verse 26

तयोक्ताहं ततो भूप तापस्या प्रणता स्थिता । चूर्णो रक्षान्वितो ह्येष सर्वभूतवशानुगः ॥ २६ ॥

Then, O king, instructed by them, I remained there—bowed in reverence and devoted to tapas (austerity). This consecrated powder is indeed endowed with protective power; it brings all beings under one’s influence and compliance.

Verse 27

त्वया भर्तरि संयोज्यो रक्ष्यं ग्रीवाशयांकुरम् । भविष्यति पतिर्वश्यो नान्यां यास्यति सुन्दरीम् ॥ २७ ॥

You should apply it in connection with your husband, and carefully protect the sprout-like charm placed at the hollow of the neck. Your husband will become compliant, O beautiful one, and he will not go to another woman.

Verse 28

चूर्णरक्षां गृहीत्वाहं प्राप्ताभर्तृगृहं पुनः । प्रदोषे पयसा युक्तश्चूर्णो भर्तरि योजितः ॥ २८ ॥

Taking the protective powder (chūrṇa-rakṣā), I returned again to my husband’s house. At pradoṣa (dusk), the powder, mixed with milk, was applied to my husband.

Verse 29

ग्रीवायां हि कृता रक्षा न विचारो मया कृतः । यदा स पीतचूर्णस्तु भर्ता नृपवरोत्तमा ॥ २९ ॥

Indeed, I had fastened the protective amulet at the neck, yet I did not reflect further. Then that husband—O best of kings—became smeared with yellow powder.

Verse 30

तदहः क्षयरोगोऽभूत्पतिः क्षीणो दिने दिने । गुह्ये तु क्रिमयो जाताः क्षतदुष्टव्रणोद्भवाः ॥ ३० ॥

From that very day the husband was struck by a wasting disease, and he grew weaker with each passing day. In his secret parts worms appeared, born of an ulcer that had been injured and turned foul.

Verse 31

दिनैः कतिपयैर्जातैर्दीपवद्रविदर्शनात् । हततेजास्तथा भर्त्ता मामुवाचाकुलेन्द्रियः ॥ ३१ ॥

After a few days had passed, on seeing wealth that dazzles like a lamp, my husband—his radiance diminished and his senses unsettled—spoke to me.

Verse 32

क्रंदमानो दिवा रात्रौ दासोऽस्मि तव शोभने । त्राहि मां शरणं प्राप्तं न गच्छेयं परिस्त्रियम् ॥ ३२ ॥

Crying day and night, he said, “O radiant one, I am your servant. Save me—I have come to you for refuge—so that I may not pursue another man’s wife.”

Verse 33

तत्तस्य रुदितं श्रुत्वा भयभीता महीपते । तस्यां निवेदितं सर्वं कथं भर्ता भवेत्सुखी ॥ ३३ ॥

O king, hearing her weeping, he was seized with fear; and when everything about her had been reported to him, how could the husband remain at ease?

Verse 34

तयापि भेषजं दत्तं द्वितीयं दाहशांतये । दत्ते तु भेषजे तस्मिन्सुस्थोऽभूत्तत्क्षणात्पतिः ॥ ३४ ॥

She too administered a second remedy to soothe the burning pain; and as soon as that medicine was given, her husband became well that very instant.

Verse 35

पूर्वचूर्णोद्भवो दाहः शांतस्तेनौषधेन ह । ततः प्रभृति मे भर्ता वश्योऽभूद्वचने स्थितः ॥ ३५ ॥

The burning pain that had arisen from the earlier powder was calmed by that medicinal remedy. From that time onward, my husband became compliant, remaining obedient to my words.

Verse 36

कालेन पञ्चतां प्राप्ता गता नरकयातनाम् । ताम्रभ्राष्ट्रे ह्यहं दग्धा युगानि दश पञ्च च ॥ ३६ ॥

In due course I met my death and was taken to the torments of hell. In the hell called Tāmrabhrāṣṭra I was burned for fifteen yugas.

Verse 37

सूक्ष्माणि तिलमात्राणि कृत्वा खण्डान्यनेकशः । किंचित्पातकशेषेण धरायामवतारिता ॥ ३७ ॥

Broken into many tiny fragments, each no bigger than a sesame seed, it was brought down to the earth—still bearing a slight remainder of sin.

Verse 38

गृहगोधामयं रूपं कृतं भास्करजेन मे । साहमत्र स्थिता भूप वर्षाणामयुतं पुरा ॥ ३८ ॥

A form of mine, made as a house-lizard, was fashioned by Bhāskaraja. O king, I have remained here since long ago—indeed for ten thousand years.

Verse 39

यान्यापि युवतिर्भूप भर्तुर्वश्यं समाचरेत् । वृथाधर्मा दुराचारा दह्यते ताम्रभ्राष्ट्रके ॥ ३९ ॥

O king, whatever young woman acts so as to bring her husband under her control—pursuing futile and unrighteous practices and behaving immorally—she is burned in a copper pan in Tāmrabhrāṣṭra.

Verse 40

भर्ता नाथो गतिर्भर्ता दैवतं गुरुरेव च । तस्य वश्यं चरेद्या तु सा कथं सुखमाप्नुयात् ॥ ४० ॥

The husband is her protector; the husband is her refuge; the husband is her deity and indeed her teacher. If she does not dwell in harmony with him and under his guidance, how could she attain happiness?

Verse 41

तिर्यग्योनिशतं याति क्रिमिकुष्ठसमन्विता । तस्माद्भूपाल कर्तव्यं स्त्रीभिर्भर्तृवचः सदा ॥ ४१ ॥

Afflicted with worms and leprosy, she passes through hundreds of births in lower (animal) wombs. Therefore, O king, women should always follow the word of the husband.

Verse 42

साहं यास्ये पुनर्योनिं कुत्सितां पातकान्विताम् । यदि नोद्धरसे राजन्नद्य मां शरणागताम् ॥ ४२ ॥

If you do not rescue me today, O King, when I have come to you for refuge, then I shall again fall into a degraded rebirth—one bound up with sin.

Verse 43

सुकृतस्य प्रदानेन विजयाजनितेन हि । या त्वया संगमे पुण्ये कृता श्रवणद्वादशी ॥ ४३ ॥

Indeed, by the bestowal of meritorious gifts—arising from the rite called Vijayā—and by the Śravaṇa-dvādaśī vow that you performed at the sacred confluence, great religious merit has been obtained.

Verse 44

सरय्वाश्चैव गंगायाः पापनाशविधायके । प्रेतनिर्यातनी पुण्या मानसेप्सितदायिनी ॥ ४४ ॥

So too are the Sarayū and the Gaṅgā—both accomplishers of the destruction of sins. Holy and auspicious, they deliver beings from the state of the departed (preta) and grant whatever is desired in the mind.

Verse 45

यस्यां गृहेऽपि भूपाल संस्मृतो मनुजैर्हरिः । सर्वतीर्थफलावाप्तिं कुरुते नात्र संशयः ॥ ४५ ॥

O King, in whatever home people remember Hari, that household attains the fruit of all sacred tīrthas (pilgrimage-sites)—of this there is no doubt.

Verse 46

दत्तं जप्तं हुतं यच्च कृतं देवार्चनादिकम् । सर्वं तदक्षयं भूप यत्कृतं विजयादिने ॥ ४६ ॥

O king, whatever is given in charity, recited as japa, offered into the sacred fire, and whatever is done beginning with the worship of the devas—everything performed on the day called Vijayā becomes imperishable; its merit never diminishes.

Verse 47

एवंविधं फलं यस्यास्तद्देहि सुकृतं मम । द्वादश्यामुपवासेन त्रयोदश्यां तु पारणे ॥ ४७ ॥

Grant me that meritorious sukṛta which yields such a result: the merit gained by fasting on Dvādaśī and then performing the proper pāraṇa, the due breaking of the fast, on Trayodaśī.

Verse 48

द्वादशाब्दोपवासस्य फलं प्राप्तोत्युपोषणे । दयां कृत्वा महीपाल धर्ममूर्तिर्भवान् क्षितौ ॥ ४८ ॥

By observing even a single fast, one attains the merit that comes from a twelve-year fast. O king, having shown compassion, you become on earth the very embodiment of Dharma.

Verse 49

वैवस्वतपथध्वंसी परित्राहि सुदुःखिताम् । गृहगोधावचः श्रुत्वा मोहिनी वाक्यमब्रवीत् ॥ ४९ ॥

“O destroyer of the path leading to Vaivasvata (Yama), save me who am in great distress!” Hearing the words of the house-lizard, Mohinī spoke these words.

Verse 50

स्वकृतं तु जनोऽश्नाति सुखदुःखात्मकं विभो । तस्मात्किमनया कार्यं पापया भर्तुदुष्टया ॥ ५० ॥

O Sovereign Lord, a person must indeed taste the fruit of his own deeds, made of both joy and sorrow. Therefore, what use is this sinful woman, corrupt and wicked toward her husband?

Verse 51

यया भर्ता वशं नीतो रक्षाचूर्णादिभिर्नृप । साधुभ्यो यत्कृतं राजन्यशःस्वर्गकरं भवेत् ॥ ५१ ॥

O king, that by which a husband is brought under control—protective powders and the like—if the same is done for holy and virtuous persons, O ruler, it becomes a cause of good renown and leads to heaven.

Verse 52

उभयोर्भ्रं शतामेति पापेभ्यो यत्कृतं भवेत् । शर्करामिश्रितं क्षीरं काद्रवेये नियोजितम् ॥ ५२ ॥

Whatever sin may have been committed by either of the two is reduced a hundredfold. For this rite, milk mixed with sugar is to be offered/used for Kādraveya.

Verse 53

विषवृद्धिं करोत्येव तद्वत्पापकृतं भवेत् । परित्यजेमां त्वं पापां गच्छावो नगराय वै ॥ ५३ ॥

Just as poison only increases, so too does sin become amplified by sinful action. Therefore, abandon this sinful course, and let us go to the city indeed.

Verse 54

जन्मव्यापारसक्तानामात्मसौख्यं विनश्यति । रुक्मांगद उवाच । ब्रह्मात्मजे कथं वाक्यमीदृशं व्याहृतदं त्वया । न साधूनामिदं वृत्तं भवतीति वरानने ॥ ५४ ॥

For those absorbed in worldly dealings and the affairs of embodied life, inner happiness is destroyed. Rukmāṅgada said: “O daughter of Brahmā, how could you utter such words? Such conduct does not befit the virtuous, O fair-faced one.”

Verse 55

आत्मसौख्यकराः पापा भवंति परतापिनः । विप्रपन्ना वरारोहे परोपकरणाय वै ॥ ५५ ॥

Sins that delight oneself in the end scorch others. O lady of fair hips, one should approach the brāhmaṇas in order to render service and truly bring benefit to others.

Verse 56

शशी सूर्योऽथ पर्जन्यो मेदिनी हुतभुग्जलम् । चंदनं पादपाः संतः परोपकरणाय वै ॥ ५६ ॥

The moon, the sun, the rain-cloud, the earth, fire, and water—and sandalwood and trees—truly exist for the benefit of others; so too does the saintly person live to serve others.

Verse 57

श्रूयते किल राजासीद्धरिश्चंद्रो वरानने । चांडालमंदिरावासी भार्यातनयविक्रयी ॥ ५७ ॥

It is indeed heard in tradition, O fair-faced one, that King Hariścandra once came to dwell in a Caṇḍāla’s abode, even selling his wife and son.

Verse 58

असत्यवचनाद्भीतो दुःखाद्दुःखतरं गतः । तस्य सत्येन संतुष्टादेवाः शक्रपुरोगमाः ॥ ५८ ॥

Frightened of speaking untruth, he fell from one misery into an even greater misery. But when he adhered to truth, the gods—led by Śakra (Indra)—were satisfied with him.

Verse 59

वरेण छंदयांचक्रुर्हरिश्चंद्रं महीपतिम् । तेन सत्यवता चोक्ता देवा ब्रह्मपुरोगमाः । यदि तुष्टा हि विबुधा वरं मे दातुमर्हथ ॥ ५९ ॥

With a boon, Hari gratified King Candra, lord of the earth. Then Satyavatī addressed the gods led by Brahmā: “If you divine ones are pleased, you ought to grant me a boon.”

Verse 60

एषा हि नगरी सर्वा सद्रुमा ससरीसृपा । सबालवृद्धतरुणा सनारी सचतुष्पदा ॥ ६० ॥

Indeed, this entire city is filled with trees and creeping creatures; it includes children, the aged, and the young; it has women, and also four-footed animals.

Verse 61

प्रयातु कृतपापापिस्वर्गतिं नगरी मम । अयोध्यापातकं गृह्य गंताहं नरकं ध्रुवम् ॥ ६१ ॥

“Let my city attain the path to heaven, even if it has committed sins. Taking upon myself the sin of Ayodhyā, I shall surely go to hell.”

Verse 62

एकाकी नहि गच्छामि परित्यज्य जनं क्षितौ । स्वर्गं विबुधशार्दूलाः सत्यमेतन्मयेरितम् ॥ ६२ ॥

O tigers among the gods, I do not go to heaven alone, abandoning the people upon the earth. This is the truth that I have declared.

Verse 63

तस्य तां स्थिरतां ज्ञात्वा सह तेनैव सा पुरी । जगाम स्वर्गलोकं च इंद्रादीनामनुज्ञया ॥ ६३ ॥

Recognizing his steadfast firmness, that city too—together with him—went to the heavenly world, with the permission of Indra and the other gods.

Verse 64

सोऽपि स्वर्गे स्थितो राजा स्वपुरेण समन्वितः । कामगेन विमानेन पूज्यमानोऽमरैरपि ॥ ६४ ॥

That king too dwelt in heaven, endowed with his own celestial city; traveling in a wish-fulfilling aerial chariot, he was honored even by the gods.

Verse 65

अस्थिदानं कृतं देवि कृपया हि दधीचिना । देवानामुपकारार्थं श्रुत्वा दैत्यैः पराजितान् ॥ ६५ ॥

O Goddess, Dadhīci, moved by compassion, bestowed even his own bones as a gift; hearing that the gods had been defeated by the Dānavas, he did so for the gods’ welfare.

Verse 66

कपोतार्थं स्वमांसानि शिबिना भूभुजा पुरा । प्रदत्तानि वरारोहे श्येनाय क्षुधिताय वै ॥ ६६ ॥

In former times, O fair-hipped lady, King Śibi, ruler of the earth, gave portions of his own flesh to a hungry hawk, to protect a dove.

Verse 67

जीमूतवाहनो राजा पुरासीत्क्षितिमंडले । तेनापि जीवितं दत्तं पन्नगाय वरानने ॥ ६७ ॥

O fair-faced one, in former times there was a king on earth named Jīmūtavāhana; he too bestowed life, saving a serpent (nāga).

Verse 68

तस्माद्दयालुना देवि भवितव्यं महीभुजा । शुचावमेध्येऽपि शुभे समं वर्षति वारिदः ॥ ६८ ॥

Therefore, O Goddess, a king should be compassionate; for the rain-cloud pours its waters equally upon what is pure and what is impure, and upon what is auspicious as well.

Verse 69

चांडालपतितौ चंद्रो ह्लादयेच्च निजैः करैः । तस्मादिमां वरारोहे गृह गोधां सुदुःखिताम् ॥ ६९ ॥

Even the Moon would soothe a fallen caṇḍāla with his own rays. Therefore, O fair-hipped lady, take this greatly afflicted godhā (iguana) into your home.

Verse 70

उद्धरिष्ये निजैः पुण्यैर्दौहित्रैर्नाहुषो यथा । विमोहिनीं तिरस्कृत्य गृहगोधामुवाच ह ॥ ७० ॥

“I shall deliver you by my own merits—by my virtuous deeds—just as King Nāhuṣa was delivered by his grandsons. Casting aside the Deluder, Vimohinī, he then spoke to the house-lizard.”

Verse 71

दत्तं दत्तं मया पुण्यं विजयासंभवं तव । गच्छ विष्णुगताँल्लोकान्विधूताशेषकल्मषा ॥ ७१ ॥

“The merit I have bestowed—again and again—has arisen from your victory. Go now to the worlds attained through Viṣṇu, with every sin wholly washed away.”

Verse 72

तद्वाक्यात्सहसा भूप दिव्याभरणभूषिता । विमुच्य देहं तज्जीर्णं गृहगोधासमुद्भवम् ॥ ७२ ॥

O king, at those words she was suddenly adorned with divine ornaments; casting off that worn-out body—born of a house-lizard—she was released from it.

Verse 73

जगामामंत्र्य तं भूपं द्योतयंती दिशो दश । सीमंतमिव कुर्वाणा वैष्णवं पदमुद्भुतम् ॥ ७३ ॥

Taking leave of that king, she departed, illuminating the ten directions, as though drawing a radiant parting-line—an astonishing Vaiṣṇava path and abode of Viṣṇu.

Verse 74

यद्योगिगम्यं हुतभुक्प्रकाशं वरं वरेण्यं परमात्मभूतम् । तम्मादियं चैव शिखिप्रदीपा जगत्प्रकाशाय नृपप्रसूता ॥ ७४ ॥

That supreme Reality—most excellent and worthy of worship—attainable by yogins, radiant like the sacrificial fire, and of the nature of the Paramātman: that very One was indeed her own son. Born of a king, she became a lamp of flame for the illumination of the world.

Verse 75

इति श्रीबृहन्नारदीयपुराणोत्तरभागे गोधाविमुक्तिर्नाम चतुर्दशोऽध्यायः ॥ १४ ॥

Thus ends the fourteenth chapter, called “The Liberation of the House-Lizard (Godhā-vimukti),” in the Uttara-bhāga of the revered Bṛhannāradīya Purāṇa.