Adhyaya 14

Verse 1

भीष्म उवाच । कथं त्रिपुरुषाज्जातो ह्यर्जुनः परवीरहा । कथं कर्णस्तु कानीनः सूतजः परिकीर्त्यते

Bhīṣma said: How was Arjuna—slayer of enemy heroes—born from three men? And how is Karṇa spoken of as both a kānīna (son of an unmarried maiden) and as sūta-born (born in a charioteer’s lineage)?

Verse 2

वरं तयोः कथं भूतं निसर्गादेव तद्वद । बृहत्कौतूहलं मह्यं तद्भवान्वक्तुमर्हति

Tell me how the boon concerning those two came to be, just as it arose naturally from the very beginning. My curiosity is great; you are worthy to explain it.

Verse 3

पुलस्त्य उवाच । छिन्ने वक्त्रे पुरा ब्रह्मा क्रोधेन महता वृतः । ललाटे स्वेदमुत्पन्नं गृहीत्वा ताडयद्भुवि

Pulastya said: Long ago, when a face had been cut off, Brahmā—overwhelmed by great anger—took the sweat that had formed upon his forehead and struck it upon the earth.

Verse 4

स्वेदतः कुंडली जज्ञे सधनुष्को महेषुधिः । सहस्रकवची वीरः किंकरोमीत्युवाच ह

From the sweat (of the deity) Kuṇḍalī was born—bearing a bow, endowed with mighty missiles, a hero clad in a thousand armors—and he said, “What shall I do in your service?”

Verse 5

तमुवाच विरिंचस्तु दर्शयन्रुद्रमोजसा । हन्यतामेष दुर्बुद्धिर्जायते न यथा पुनः

Then Viriñca (Brahmā) spoke, forcefully indicating Rudra: “Let this evil-minded one be slain, so that he may not be born again.”

Verse 6

ब्रह्मणो वचनं श्रुत्वा धनुरुद्यम्य पृष्ठतः । संप्रतस्थे महेशस्य बाणहस्तोतिरौद्रदृक्

Hearing Brahmā’s words, he lifted his bow from behind and set out toward Maheśa, arrow in hand and with an exceedingly fierce gaze.

Verse 7

दृष्ट्वा पुरुषमत्युग्रं भीतस्तस्य त्रिलोचनः । अपक्रांतस्ततो वेगाद्विष्णोराश्रममभ्यगात्

Seeing that exceedingly fearsome person, Trilocana grew afraid; swiftly retreating, he hurried to Viṣṇu’s hermitage.

Verse 8

त्राहित्राहीति मां विष्णो नरादस्माच्च शत्रुहन् । ब्रह्मणा निर्मितः पापो म्लेच्छरूपो भयंकरः

“Save me, save me, O Viṣṇu—slayer of enemies—from this man! Brahmā has created a sinful, terrifying one, dreadful in the form of a mleccha.”

Verse 9

यथा हन्यान्न मां क्रुद्धस्तथा कुरु जगत्पते । हुंकारध्वनिना विष्णुर्मोहयित्वा तु तं नरम्

“O Lord of the world, act so that, though angered, he will not strike me.” Then Viṣṇu, by the sound of his ‘huṁ’ cry, bewildered that man.

Verse 10

अदृश्यः सर्वभूतानां योगात्मा विश्वदृक्प्रभुः । तत्र प्राप्तं विरूपाक्षं सांत्वयामास केशवः

Invisible to all beings—whose very nature is Yoga, the Lord who beholds the universe—Keśava, having arrived there, consoled Virūpākṣa.

Verse 11

ततस्स प्रणतो भूमौ दृष्टो देवेन विष्णुना । विष्णुरुवाच । पौत्रो हि मे भवान्रुद्र कं ते कामं करोम्यहम्

Then, as he lay prostrated on the ground, he was seen by the god Viṣṇu. Viṣṇu said: “O Rudra, you are indeed my grandson—what desire of yours shall I fulfill?”

Verse 12

दृष्ट्वा नारायणं देवं भिक्षां देहीत्युवाच ह । कपालं दर्शयित्वाग्रे प्रज्वलंस्तेजसोत्कटम्

Seeing the god Nārāyaṇa, he said, “Give me alms,” and, showing a skull-bowl before him, he blazed forth—fierce and dazzling with radiance.

Verse 13

कपालपाणिं संप्रेक्ष्य रुद्रं विष्णुरचिन्तयत् । कोन्यो योग्यो भवेद्भिक्षुर्भिक्षादानस्य सांप्रतम्

Seeing Rudra holding a skull-bowl in his hand, Viṣṇu reflected: “Who else, at this moment, would be a fitting mendicant for receiving alms?”

Verse 14

योग्योऽयमिति संकल्प्य दक्षिणं भुजमर्पयत् । तद्बिभेदातितीक्ष्णेन शूलेन शशिशेखरः

Deeming, “This one is fit,” he offered his right arm; then Śaśiśekhara (Śiva), with his exceedingly sharp trident, pierced it.

Verse 15

प्रावर्तत ततो धारा शोणितस्य विभोर्भुजात् । जांबूनदरसाकारा वह्निज्वालेव निर्मिता

Then a stream of blood began to flow from the mighty one’s arm—appearing like molten Jāmbūnada gold, as though formed from tongues of fire.

Verse 16

निपपात कपालांतश्शम्भुना सा प्रभिक्षिता । ऋज्वी वेगवती तीव्रा स्पृशंती त्वांबरं जवात्

Cast forth by Śambhu into the hollow of his skull, she fell—straight, swift, and fierce—so fast that she seemed to touch the very sky.

Verse 17

पंचाशद्योजना दैर्घ्याद्विस्ताराद्दशयोजना । दिव्यवर्षसहस्रं सा समुवाह हरेर्भुजात्

Fifty yojanas in length and ten yojanas in breadth, she was borne for a thousand divine years upon the arm of Hari (Viṣṇu).

Verse 18

इयंतं कालमीशोसौ भिक्षां जग्राह भिक्षुकः । दत्ता नारायणेनाथ कापाले पात्र उत्तमे

For all this time, that Lord—though in the guise of a mendicant—accepted alms, which were given by Nārāyaṇa, O master, into the excellent skull-bowl.

Verse 19

ततो नारायणः प्राह शंभुं परमिदं वचः । संपूर्णं वा न वा पात्रं ततो वै परमीश्वरः

Then Nārāyaṇa spoke to Śambhu these supreme words: “Whether the recipient is wholly worthy or not, the Supreme Lord indeed acts accordingly.”

Verse 20

सतोयांबुदनिर्घोषं श्रुत्वा वाक्यं हरेर्हरः । शशिसूर्याग्निनयनः शशिशेखरशोभितः

Hara (Śiva), hearing Hari’s words—resounding like a water-laden cloud—stood with eyes like the moon, the sun, and fire, adorned by the moon’s beauty upon his crest.

Verse 21

कपाले दृष्टिमावेश्य त्रिभिर्नेत्रैर्जनार्दनम् । अंगुल्या घटयन्प्राह कपालं परिपूरितम्

Fixing his gaze upon the skull-bowl and beholding Janārdana with his three eyes, he adjusted it with his finger and declared: “The skull is completely filled.”

Verse 22

श्रुत्वा शिवस्य तां वाणीं विष्णुर्धारां समाहरत् । पश्तोऽथ हरेरीशः स्वांगुल्या रुधिरं तदा

Hearing Śiva’s words, Viṣṇu gathered up the stream. Then the Lord, for Hari’s sake, at that time drew forth blood with his own finger.

Verse 23

दिव्यवर्षसहस्रं च दृष्टिपातैर्ममंथ सः । मथ्यमाने ततो रक्ते कलिलं बुद्बुदं क्रमात्

And for a thousand divine years he churned it by the mere casting of his gaze. As that blood-red mass was being churned, a turbid froth and bubbles gradually arose from it.

Verse 24

बभूव च ततः पश्चात्किरीटी सशरासनः । बद्धतूणीरयुगलो वृषस्कंधोङ्गुलित्रवान्

And thereafter he appeared crowned, bearing the bow; with a pair of quivers fastened on, with shoulders broad and mighty like a bull’s, and wearing the archer’s finger-guard.

Verse 25

पुरुषो वह्निसंकाशः कपाले संप्रदृश्यते । तं दृष्ट्वा भगवान्विष्णुः प्राह रुद्रमिदं वचः

A Person, blazing like fire, was clearly seen within the skull. Seeing him, the Blessed Lord Viṣṇu spoke these words to Rudra (Śiva).

Verse 26

कपाले भव को वाऽयं प्रादुर्भूतोऽभवन्नरः । वचः श्रुत्वा हरेरीशस्तमुवाच विभो शृणु

“O Bhava (Śiva), who indeed is this man who has manifested upon the skull?” Hearing Hari’s (Viṣṇu’s) words, the Lord addressed him: “O mighty one, listen.”

Verse 27

नरो नामैष पुरुषः परमास्त्रविदां वरः । भवतोक्तो नर इति नरस्तस्माद्भविष्यति

This person is named Nara, the finest among those who know the supreme weapons. Since you have called him ‘Nara’, therefore he shall indeed be Nara.

Verse 28

नरनारायणौ चोभौ युगे ख्यातौ भविष्यतः । संग्रामे देवकार्येषु लोकानां परिपालने

Both Nara and Nārāyaṇa will become renowned in the age—in battle, in works undertaken for the gods, and in the protection of the worlds.

Verse 29

एष नारायणसखो नरस्तस्माद्भविष्यति । अथासुरवधे साह्यं तव कर्ता महाद्युतिः

From that cause he shall become Nara, the friend of Nārāyaṇa; and in the slaying of the asuras, that greatly radiant one will render you aid.

Verse 30

मुनिर्ज्ञानपरीक्षायां जेता लोके भविष्यति । तेजोधिकमिदं दिव्यं ब्रह्मणः पंचमं शिरः

In the trial of knowledge, the sage-muni will become the victor in the world. This divine thing, surpassing in radiance, is Brahmā’s fifth head.

Verse 31

तेजसो ब्रह्मणो दीप्ताद्भुजस्य तव शोणितात् । मम दृष्टि निपाताच्च त्रीणि तेजांसि यानि तु

From the blazing radiance of Brahmā, from the blood of your arm, and from the falling of my gaze—these are the three fires, the three radiant energies, that have arisen.

Verse 32

तत्संयोगसमुत्पन्नः शत्रुं युद्धे विजेष्यति । अवध्या ये भविष्यंति दुर्जया अपि चापरे

Born from that conjunction, he will conquer the enemy in battle; and even those who would be invulnerable—others too, though hard to overcome—will be defeated.

Verse 33

शक्रस्य चामराणां च तेषामेष भयंकरः । एवमुक्त्वा स्थितः शंभुर्विस्मितश्च हरिस्तदा

“For Śakra (Indra) and for the immortals, this one is a cause of terror.” Having spoken thus, Śambhu remained standing, and at that time Hari was astonished.

Verse 34

कपालस्थः स तत्रैव तुष्टाव हरकेशवौ । शिरस्यंजलिमाधाय तदा वीर उदारधीः

Seated there upon the skull, that hero of noble mind praised both Hara and Keśava, placing his joined palms upon his head in reverent añjali.

Verse 35

किंकरोमीति तौ प्राह इत्युक्त्वा प्रणतः स्थितः । तमुवाच हरः श्रीमान्ब्रह्मणा स्वेन तेजसा

Having said, “What shall I do (for you)?” he remained standing, bowed in reverence. Then the illustrious Hara (Śiva), radiant with his own tejas, spoke to him as though addressing Brahmā.

Verse 36

सृष्टो नरो धनुष्पाणिस्त्वमेनं तु निषूदय । इत्थमुक्त्वांजलिधरं स्तुवंतं शंकरो नरम्

“A man has been created, with a bow in his hand—now you must slay this one.” Having spoken thus, Śaṅkara addressed the man who stood with joined palms, offering praise.

Verse 37

तथैवांजलिसंबद्धं गृहीत्वा च करद्वयम् । उद्धृत्याथ कपालात्तं पुनर्वचनमब्रवीत्

Then, taking hold of his two hands joined in añjali and lifting him up from the skull, he spoke to him again.

Verse 38

स एष पुरुषो रौद्रो यो मया वेदितस्तव । विष्णुहुंकाररचितमोहनिद्रां प्रवेशितः

“This is that fierce person of whom I informed you; he has been made to enter the deluding sleep fashioned by Viṣṇu’s sacred huṃkāra.”

Verse 39

विबोधयैनं त्वरितमित्युक्त्वान्तर्दधे हरः । नारायणस्य प्रत्यक्षं नरेणानेन वै तदा

Having said, “Awaken him quickly,” Hara (Śiva) vanished. Then, through this man, Nārāyaṇa became directly manifest before them.

Verse 40

वामपादहतः सोपि समुत्तस्थौ महाबलः । ततो युद्धं समभवत्स्वेदरक्तजयोर्महत्

Though struck by the left foot, he too—mighty in strength—rose up again. Then a great battle arose between Sveda and Rakta.

Verse 41

विस्फारितधनुः शब्दं नादिताशेषभूतलम् । कवचं स्वेदजस्यैकं रक्तजेन त्वपाकृतम्

The sound of the twanged bow resounded across the whole earth; and the single armor of the sweat-born one was then removed by the blood-born one.

Verse 42

एवं समेतयोर्युद्धे दिव्यं वर्षद्वयं तयोः । युध्यतोः समतीतं च स्वेदरक्तजयोर्नृप

Thus, when the two met in battle, two divine years passed as they fought on, O king—drenched in sweat and smeared with blood.

Verse 43

रक्तजं द्विभुजं दृष्ट्वा स्वेदजं चैव संगतौ । विचिन्त्य वासुदेवोगाद्ब्रह्मणः सदनं परम्

Seeing the blood-born one with two arms and the sweat-born one together, Vāsudeva reflected and then went to the supreme abode of Brahmā.

Verse 44

ससंभ्रममुवाचेदं ब्रह्माणं मधुसूदनः । रक्तजेनाद्य भो ब्रह्मन्स्वेदजोयं निपातितः

In great agitation, Madhusūdana said to Brahmā: “O Brahman, today this sweat-born being has been struck down by one born of blood.”

Verse 45

श्रुत्वैतदाकुलो ब्रह्मा बभाषे मधुसूदनम् । हरे द्यजन्मनि नरो मदीयो जीवतादयम्

Hearing this, Brahmā became agitated and spoke to Madhusūdana: “O Hari, in the next birth may this man of mine live again—so I beseech.”

Verse 46

तथा तुष्टोऽब्रवीत्तं च विष्णुरेवं भविष्यति । गत्वा तयो रणमपि निवार्याऽऽह च तावुभौ

Thus pleased, Viṣṇu said to him, “So it shall be.” Then he went to them, stopped their battle, and spoke to them both.

Verse 47

अन्यजन्मनि भविता कलिद्वापरयोर्मिथः । संधौ महारणे जाते तत्राहं योजयामि वां

In another birth, when a great battle arises at the junction between the Kali and Dvāpara ages, I shall then bring you two together for that encounter.

Verse 48

विष्णुना तु समाहूय ग्रहेश्वरसुरेश्वरौ । उक्ताविमौ नरौ भद्रौ पालनीयौ ममाज्ञया

But Viṣṇu summoned the lord of the planets and the lord of the gods, and said: “These two good men must be protected by my command.”

Verse 49

सहस्रांशो स्वेदजोयं स्वकीयोंऽशो धरातले । द्वापरांतेवतार्योयं देवानां कार्यसिद्धये

This is the thousand-rayed one, the Sun; born of sweat, he is one’s own portion upon the earth. At the close of the Dvāpara age he shall manifest as an avatāra to fulfill the gods’ purpose.

Verse 50

यदूनां तु कुले भावी शूरोनाम महाबलः । तस्य कन्या पृथा नाम रूपेणाप्रतिमा भुवि

In the lineage of the Yadus there would arise a mighty man named Śūra. His daughter was called Pṛthā, unrivaled in beauty upon the earth.

Verse 51

उत्पत्स्यति महाभागा देवानां कार्यसिद्धये । दुर्वासास्तु वरं तस्यै मंत्रग्रामं प्रदास्यति

That most fortunate lady will be born to accomplish the gods’ purpose; and Durvāsā indeed will grant her a boon, bestowing upon her a collection of sacred mantras.

Verse 52

मंत्रेणानेन यं देवं भक्त्या आवाहयिष्यति । देवि तस्य प्रसादात्तु तव पुत्रो भविष्यति

By this mantra, whatever deity she invokes with devotion—O Goddess—by that deity’s grace you shall indeed have a son.

Verse 53

सा च त्वामुदये दृष्ट्वा साभिलाषा रजस्वला । चिंताभिपन्ना तिष्ठंती भजितव्या विभावसो

And she, seeing you at sunrise, filled with longing and in her time of menses, stood there overcome with anxiety. O Vibhāvasu (Fire), she is to be accepted and approached as a partner.

Verse 54

तस्या गर्भे त्वयं भावी कानीनः कुंतिनंदनः । भविष्यति सुतो देवदेवकार्यार्थसिद्धये

In her womb you shall be conceived, O son of Kuntī, as a child born outside wedlock; and that son shall arise for the fulfillment of the gods’ divine purpose and work.

Verse 55

तथेति चोक्त्वा प्रोवाच तेजोराशिर्दिवाकरः । पुत्रमुत्पादयिष्यामि कानीनं बलगर्वितम्

Saying, “So be it,” the Sun—an embodiment of radiant splendor—declared: “I shall beget a son, a child born outside wedlock, proud of his strength.”

Verse 56

यस्य कर्णेति वै नाम लोकः सर्वो वदिष्यति । मत्प्रसादादस्य विष्णो विप्राणां भावितात्मनः

The whole world will indeed speak of him by the name “Karṇa.” O Viṣṇu, by my grace, this noble-souled one shall be held in high honor among the brāhmaṇas.

Verse 57

अदेयं नास्ति वै लोके वस्तु किंचिच्च केशव । एवं प्रभावं चैवैनं जनये वचनात्तव

O Keśava, in this world there is nothing whatsoever that ought to be withheld and not given. Thus, by your very word, I bring forth in him such power and efficacy.

Verse 58

एवमुक्त्वा सहस्रांशुर्देवं दानवघातिनम् । नारायणं महात्मानं तत्रैवांतर्दधे रविः

Having spoken thus to Nārāyaṇa—the great-souled Lord, slayer of the Dānavas—Sahasrāṁśu (the Sun) vanished from that very place.

Verse 59

अदर्शनं गते देवे भास्करे वारितस्करे । वृद्धश्रवसमप्येवमुवाच प्रीतमानसः

When the divine Sun had set and the thieves had been restrained, he too—his mind filled with joy—spoke thus to Vṛddhaśravas.

Verse 60

सहस्रनेत्ररक्तोत्थो नरोऽयं मदनुग्रहात् । स्वांशभूतो द्वापरांते योक्तव्यो भूतले त्वया

By my favor, this man has arisen from the blood of the Thousand-Eyed one. Born as a portion of my own essence, at the end of the Dvāpara age you should send him forth upon the earth.

Verse 61

यदा पांडुर्महाभागः पृथां भार्यामवाप्स्यति । माद्रीं चापि महाभाग तदारण्यं गमिष्यति

When the greatly fortunate Pāṇḍu obtains Pṛthā (Kuntī) as his wife—and also Mādrī, O noble one—then he will go to the forest.

Verse 62

तस्याप्यरण्यसंस्थस्य मृगः शापं प्रदास्यति । तेन चोत्पन्नवैराग्यः शतशृगं गमिष्यति

Even while he dwells in the forest, a deer will utter a curse upon him; from that, dispassion will arise in him, and he will go to Śataśṛṅga.

Verse 63

पुत्रानभीप्सन्क्षेत्रोत्थान्भार्यां स प्रवदिष्यति । अनीप्संती तदा कुंती भर्त्तारं सा वदिष्यति

Desiring sons born from the “field” (through niyoga), he will speak to his wife. But Kuntī, not wishing it, will then speak to her husband.

Verse 64

नाहं मर्त्यस्य वै राजन्पुत्रानिच्छे कथंचन । दैवतेभ्यः प्रसादाच्च पुत्रानिच्छे नराधिप

O king, I do not in any way desire sons from a mortal man. O ruler of men, I desire sons only through the grace and favor of the gods.

Verse 65

प्रार्थयंत्यै त्वया शक्र कुंत्यै देयो नरस्ततः । वचसा च मदीयेन एवं कुरु शचीपते

O Śakra (Indra), since Kuntī is pleading with you, a man should therefore be granted to her. And by my word—do so, O lord of Śacī.

Verse 66

अथाब्रवीत्तदा विष्णुं देवेशो दुःखितो वचः । अस्मिन्मन्वंतरेऽतीते चतुर्विंशतिके युगे

Then the Lord of the gods, sorrowful, spoke these words to Viṣṇu: “In this Manvantara that has passed, in the twenty-fourth age (yuga)…”.

Verse 67

अवतीर्य रघुकुले गृहे दशरथस्य च । रावणस्य वधार्थाय शांत्यर्थं च दिवौकसाम्

Descending into the Raghu lineage, into the house of Daśaratha, (he came) to slay Rāvaṇa and to bring peace to the dwellers of heaven.

Verse 68

रामरूपेण भवता सीतार्थमटता वने । मत्पुत्रो हिंसितो देव सूर्यपुत्रहितार्थिना

O Lord, while you were roaming the forest in the form of Rāma in search of Sītā, my son was slain—by one who sought the welfare of the Sun’s son (Sugrīva).

Verse 69

वालिनाम प्लवंगेंद्रः सुग्रीवार्थे त्वया यतः । दुःखेनानेन तप्तोहं गृह्णामि न सुतं नरम्

Because Vāli, lord of the monkeys, was slain by you for Sugrīva’s sake, I am scorched by this sorrow; therefore, O man, I will not accept your son.

Verse 70

अगृह्णमानं देवेंद्रं कारणांतरवादिनम् । हरिः प्रोचे शुनासीरं भुवो भारावतारणे

When Indra, lord of the gods, was unwilling and kept offering other excuses, Hari addressed Śunāsīra regarding the removal of the Earth’s burden.

Verse 71

अवतारं करिष्यामि मर्त्यलोके त्वहं प्रभो । सूर्यपुत्रस्य नाशार्थं जयार्थमात्मजस्य ते

O Lord, I shall descend in the mortal world, to destroy the son of the Sun and to secure victory for your son.

Verse 72

सारथ्यं च करिष्यामि नाशं कुरुकुलस्य च । ततो हृष्टोभवच्छक्रो विष्णुवाक्येन तेन ह

“I shall also serve as charioteer—and (bring about) the destruction of the Kuru lineage.” Hearing those words of Viṣṇu, Śakra (Indra) became delighted.

Verse 73

प्रतिगृह्य नरं हृष्टः सत्यं चास्तु वचस्तव । एवमुक्त्वा वरं देवः प्रेषयित्वाऽच्युतः स्वयम्

Receiving the man with delight, the Lord said, “So be it—may your words prove true.” Having thus granted the boon, the deity Acyuta then sent him forth, and Himself continued His divine work.

Verse 74

गत्वा तु पुंडरीकाक्षो ब्रह्माणं प्राह वै पुनः । त्वया सृष्टमिदं सर्वं त्रैलोक्यं सचराचरम्

Then Puṇḍarīkākṣa, the lotus-eyed Lord, went to Brahmā and said again: “By you has all this been created—this entire threefold world, with both the moving and the unmoving beings.”

Verse 75

आवां कार्यस्य करणे सहायौ च तव प्रभो । स्वयं कृत्वा पुनर्नाशं कर्तुं देव न बुध्यसे

O Lord, we two are your helpers in accomplishing the task. Yet, having done it yourself, you do not understand, O God, how to bring it to an end again, how to undo it.

Verse 76

कृतं जुगुप्सितं कर्म शंभुमेतं जिघांसता । त्वया च देवदेवस्य सृष्टः कोपेन वै पुमान्

You committed a reprehensible deed in seeking to kill this Śambhu; and by your anger a man was indeed created—born from the wrath of the God of gods.

Verse 77

शुद्ध्यर्थमस्य पापस्य प्रायश्चित्तं परं कुरु । गृह्णन्वह्नित्रयं देव अग्निहोत्रमुपाहर

To purify yourself of this sin, perform the highest expiation. O Lord, taking up the three sacred fires, undertake the rite of Agnihotra.

Verse 78

पुण्यतीर्थे तथा देशे वने वापि पितामह । स्वपत्न्या सहितो यज्ञं कुरुष्वास्मत्परिग्रहात्

O Grandfather (Pitāmaha), in a holy tīrtha, or in a sacred region, or even in a forest, perform a yajña together with your own wife, using what you have accepted from us as the requisite provision.

Verse 79

सर्वे देवास्तथादित्या रुद्राश्चापि जगत्पते । आदेशं ते करिष्यंति यतोस्माकं भवान्प्रभुः

All the gods—together with the Ādityas and the Rudras as well, O Lord of the world—will carry out Your command, for You are our Master.

Verse 80

एकोहि गार्हपत्योग्निर्दक्षिणाग्निर्द्वितीयकः । आहवनीयस्तृतीयस्तु त्रिकुंडेषु प्रकल्पय

The Gārhapatya is the one primary fire; the Dakṣiṇāgni is the second; and the Āhavanīya is the third—establish them in the three fire-pits.

Verse 81

वर्तुले त्वर्चयात्मानम्मामथो धनुराकृतौ । चतुःकोणे हरं देवं ऋग्यजुःसामनामभिः

Worship Me in a circular form; then in a bow-shaped form. In a four-cornered form, worship the divine Lord Hara with the names of the Ṛg, Yajus, and Sāma.

Verse 82

अग्नीनुत्पाद्य तपसा परामृद्धिमवाप्य च । दिव्यं वर्षसहस्रं तु हुत्वाग्नीन्शमयिष्यसि

Having kindled the sacred fires and, through austerity, attained the highest prosperity, you will offer oblations for a thousand divine years and then extinguish the fires.

Verse 83

अग्निहोत्रात्परं नान्यत्पवित्रमिह पठ्यते । सुकृतेनाग्निहोत्रेण प्रशुद्ध्यंति भुवि द्विजाः

Here, no purifier is taught to be superior to the Agnihotra. By the well-performed Agnihotra, the twice-born are purified upon the earth.

Verse 84

पंथानो देवलोकस्य ब्राह्मणैर्दशितास्त्वमी । एकोग्निः सर्वदा धार्यो गृहस्थेन द्विजन्मना

The paths leading to the world of the gods have been shown by the Brahmins. A twice-born householder should always maintain the single sacred fire.

Verse 85

विनाग्निना द्विजेनेह गार्हस्थ्यन्न तु लभ्यते । भीष्म उवाच । योऽसौ कपालादुत्पन्नो नरो नाम धनुर्द्धरः

Without the sacred fire, a twice-born man cannot obtain in this world the sustenance proper to the householder’s life. Bhīṣma said: “That archer named Nara, who was born from a skull…”

Verse 86

किमेष माधवाज्जात उताहो स्वेन कर्मणा । उत रुद्रेण जनितो ह्यथवा बुद्धिपूर्वकम्

Is this one born of Mādhava (Viṣṇu), or rather produced by his own karma? Or is he begotten by Rudra—or else deliberately, with forethought and intention?

Verse 87

ब्रह्मन्हिरण्यगर्भोऽयमंडजातश्चतुर्मुखः । अद्भुतं पञ्चमं तस्य वक्त्रं तत्कथमुत्थितम्

O Brahman, this Hiraṇyagarbha—born from the cosmic egg—is four-faced. How, then, did that wondrous fifth face arise for him?

Verse 88

सत्वे रजो न दृश्येत न सत्वं रजसि क्वचित् । सत्वस्थो भगवान्ब्रह्मा कथमुद्रेकमादधात्

In sattva, rajas is not seen; nor is sattva ever found within rajas. If the Blessed Brahmā abides in sattva, how could he assume an upsurge of rajas?

Verse 89

मूढात्मना नरो येन हंतुं हि प्रहितो हरं । पुलस्त्य उवाच । महेश्वरहरी चैतो द्वावेव सत्पथि स्थितौ

Pulastya said: “That deluded man who was dispatched to slay Hara (Śiva)—know that Maheśvara (Śiva) and Hari (Viṣṇu) are indeed these two, both established upon the true path.”

Verse 90

तयोरविदितं नास्ति सिद्धासिद्धं महात्मनोः । ब्रह्मणः पंचमं वक्त्रमूर्द्ध्वमासीन्महात्मनः

To those two great-souled ones, nothing—whether attainable or unattainable—was unknown. And for the great Brahmā, a fifth face was present, turned upward.

Verse 91

ततो ब्रह्माभवन्मूढो रजसा चोपबृंहितः । ततोऽयं तेजसा सृष्टिममन्यत मया कृता

Then Brahmā became deluded, being further inflated by rajas. Thereupon, empowered by his own brilliance, he imagined that this creation had been made by him.

Verse 92

मत्तोऽन्यो नास्ति वै देवो येन सृष्टिः प्रवर्तिता । सह देवाः सगंधर्वाः पशुपक्षिमृगाकुलाः

“There is indeed no other god apart from me by whom this creation has been set in motion”—together with the gods, the Gandharvas, and the multitudes of beasts, birds, and wild animals.

Verse 93

एवं मूढः स पंचास्यो विरिंचिरभवत्पुनः । प्राग्वक्त्रं मुखमेतस्य ऋग्वेदस्य प्रवर्तकम्

Thus, though deluded, that five-faced one again became Viriñci (Brahmā). His eastern-facing mouth became the initiator of the Ṛgveda.

Verse 94

द्वितीयं वदनं तस्य यजुर्वेदप्रवर्तकम् । तृतीयं सामवेदस्य अथर्वार्थं चतुर्थकम्

His second face set the Yajurveda in motion; his third was the source of the Sāmaveda; and his fourth bore the meaning and purport of the Atharvaveda.

Verse 95

सांगोपांगेतिहासांश्च सरहस्यान्ससंग्रहान् । वेदानधीते वक्त्रेण पंचमेनोर्द्ध्वचक्षुषा

With his fifth mouth—his gaze turned upward—he studied the Vedas together with their auxiliaries, the Itihāsas, their esoteric teachings, and the collected compendia.

Verse 96

तस्याऽसुरसुराः सर्वे वक्त्रस्याद्भुतवर्चसः । तेजसा न प्रकाशंते दीपाः सूर्योदये यथा

Before the wondrous radiance of his face, all the devas and asuras failed to shine—just as lamps give no light at sunrise before the sun’s brilliance.

Verse 97

स्वपुरेष्वपि सोद्वेगा ह्यवर्तंत विचेतसः । न कंचिद्गणयेच्चान्यं तेजसा क्षिपते परान्

Even in their own cities they moved about in agitation, their minds unsettled. They regarded no one else as worthy of consideration, and by their fiery power they struck down others.

Verse 98

नाभिगंतु न च द्रष्टुं पुरस्तान्नोपसर्पितुम् । शेकुस्त्रस्ताः सुरास्सर्वे पद्मयोनिं महाप्रभुम्

Terrified, all the gods were unable to approach, unable even to look upon, and unable to come near in front of the great, radiant Lotus-born one (Brahmā).

Verse 99

अभिभूतमिवात्मानं मन्यमाना हतत्विषः । सर्वे ते मंत्रयामासुर्दैवता हितमात्मनः

Thinking themselves as though overwhelmed, their radiance dimmed, all those deities conferred together about what would be for their own welfare.

Verse 100

गच्छामः शरणं शंभुं निस्तेजसोऽस्य तेजसा । देवा ऊचुः । नमस्तेसर्वसत्वेश महेश्वर नमोनमः

Overpowered by his radiance and left without splendor of our own, we take refuge in Śambhu. The gods said: “Salutations to you, Lord of all beings; O Maheśvara, again and again we bow to you.”

Verse 101

जगद्योने परंब्रह्म भूतानां त्वं सनातनः । प्रतिष्ठा सर्वजगतां त्वं हेतुर्विष्णुना सह

O womb of the universe, O Supreme Brahman—you are the eternal one of all beings. You are the support of all worlds, and together with Viṣṇu you are the cause of creation and existence.

Verse 102

एवं संस्तूयमानोसौ देवर्षिपितृदानवैः । अंतर्हित उवाचेदं देवाः प्रार्थयतेप्सितम्

Thus praised by the gods, the divine seers, the ancestors, and the Dānavas, he—remaining unseen—spoke these words: “O gods, ask for the boon you desire.”

Verse 103

देवा ऊचुः । प्रत्यक्षदर्शनं दत्वा देहि देव यथेप्सितम् । कृत्वा कारुण्यमस्माकं वरश्चापि प्रदीयताम्

The gods said: “O Lord, grant us first your direct vision, and then bestow what is desired. Showing compassion to us, be pleased to grant a boon as well.”

Verse 104

यदस्माकं महद्वीर्यं तेज ओजः पराक्रमः । तत्सर्वं ब्रह्मणा ग्रस्तं पंचमास्यस्य तेजसा

Whatever great valor, brilliance, vigor, and prowess we possessed—all of it has been swallowed up by Brahmā through the radiance of his five-faced form.

Verse 105

विनेशुः सर्वतेजांसि त्वत्प्रसादात्पुनः प्रभो । जायते तु यथापूर्वं तथा कुरु महेश्वर

All splendors have perished; by your grace, O Lord, let them arise again as before. Do so, O Maheśvara.

Verse 106

ततः प्रसन्नवदनो देवैश्चापि नमस्कृतः । जगाम यत्र ब्रह्माऽसौ रजोहंकारमूढधीः

Then, with a serene countenance—and also having been bowed to by the gods—he went to the place where that Brahmā was, whose understanding was deluded by rajas and egoism.

Verse 107

स्तुवंतो देवदेवेशं परिवार्य समाविशन् । ब्रह्मा तमागतं रुद्रं न जज्ञे रजसावृतः

Praising the Lord of lords, they surrounded him and entered (that place). But Brahmā—veiled by rajas—did not recognize Rudra who had arrived.

Verse 108

सूर्यकोटिसहस्राणां तेजसा रंजयन्जगत् । तदादृश्यत विश्वात्मा विश्वसृग्विश्वभावनः

Then the Universal Self appeared—Creator of the universe and its sustainer—illumining the world with the radiance of thousands of millions of suns.

Verse 109

सपितामहमासीनं सकलं देवमंडलम् । अभिगम्य ततो रुद्रो ब्रह्माणं परमेष्ठिनम्

Then Rudra approached Brahmā, the Supreme Lord, in whose presence the entire assembly of gods—including the Pitāmaha—was seated.

Verse 110

अहोतितेजसा वक्त्रमधिकं देव राजते । एवमुक्त्वाट्टहासं तु मुमोच शशिशेखरः

“Ah! O god, your face shines exceedingly with blazing splendor.” Having spoken thus, Śaśiśekhara (Śiva) then let out a loud peal of laughter.

Verse 111

वामांगुष्ठनखाग्रेण ब्रह्मणः पंचमं शिरः । चकर्त कदलीगर्भं नरः कररुहैरिव

With the sharp tip of the nail of his left thumb, he severed Brahmā’s fifth head—just as a man cuts open the soft core of a banana plant with his fingernails.

Verse 112

विच्छिन्नं तु शिरः पश्चाद्भवहस्ते स्थितं तदा । ग्रहमंडलमध्यस्थो द्वितीय इव चंद्रमाः

Then the severed head came to rest in Bhava’s hand; and, positioned in the midst of the circle of planets, it appeared like a second moon.

Verse 113

करोत्क्षिप्तकपालेन ननर्त च महेश्वरः । शिखरस्थेन सूर्येण कैलास इव पर्वतः

With a skull-bowl lifted in his hand, Mahādeva danced; and the mountain, with the sun poised upon its summit, appeared like Mount Kailāsa.

Verse 114

छिन्ने वक्त्रे ततो देवा हृष्टास्तं वृषभध्वजम् । तुष्टुवुर्विविधैस्तोत्रैर्देवदेवं कपर्दिनम्

Then, when the face was cut off, the gods—delighted—praised that bull-bannered Lord (Śiva), the God of gods, the matted-haired one, with many kinds of hymns.

Verse 115

देवा ऊचुः । नमः कपालिने नित्यं महाकालस्य कालिने । ऐश्वर्यज्ञानयुक्ताय सर्वभागप्रदायिने

The gods said: “Constant salutations to Kapālin, to the Time of Mahākāla; to Him who is endowed with sovereignty and knowledge, and who bestows every share of fortune and merit.”

Verse 116

नमो हर्षविलासाय सर्वदेवमयाय च । कलौ संहारकर्ता त्वं महाकालः स्मृतो ह्यसि

Salutations to You, whose sport is joyous delight, and who embodies all the gods. In the age of Kali, You are the agent of dissolution; indeed, You are remembered as Mahākāla.

Verse 117

भक्तानामार्तिनाशस्त्वं दुःखांतस्तेन चोच्यसे । शंकरोष्याशुभक्तानां तेन त्वं शंकरः स्मृतः

You are the destroyer of the devotees’ afflictions; therefore You are called the “end of sorrow.” And since You bring auspiciousness to those who quickly become devoted, You are remembered as “Śaṅkara.”

Verse 118

छिन्नं ब्रह्मशिरो यस्मात्त्वं कपालं बिभर्षि च । तेन देव कपाली त्वं स्तुतो ह्यद्य प्रसीद नः

Because You severed Brahmā’s head and therefore bear the skull, O God, You are called Kapālī. Today we praise You—be gracious to us.

Verse 119

एवं स्तुतः प्रसन्नात्मा देवान्प्रस्थाप्य शंकरः । स्वानि धिष्ण्यानि भगवांस्तत्रैवासीन्मुदान्वितः

Thus praised, Śaṅkara, his heart made serene, sent the gods on their way; and the Blessed Lord, having established his own divine abodes, remained there itself, filled with joy.

Verse 120

विज्ञाय ब्रह्मणो भावं ततो वीरस्य जन्म च । शिरो नीरस्य वाक्यात्तु लोकानां कोपशांतये

Having understood Brahmā’s intent, and then the birth of the heroic being, the head was produced by the command concerning the “waterless one,” in order to pacify the anger of the worlds.

Verse 121

शिरस्यंजलिमाधाय तुष्टावाथ प्रणम्य तम् । तेजोनिधि परं ब्रह्म ज्ञातुमित्थं प्रजापतिम्

Placing his joined palms upon his head, he then praised and bowed to him—seeking in this manner to know Prajāpati, the supreme Brahman, the very treasury of splendor.

Verse 122

निरुक्तसूक्तरहस्यैरृग्यजुः सामभाषितैः । रुद्र उवाच । अप्रमेय नमस्तेस्तु परमस्य परात्मने

Through the esoteric meanings of the hymns and the secret purport of the Vedas—expressed in the language of the Ṛg, Yajus, and Sāman—Rudra spoke: “O Immeasurable One, salutations to you, the Supreme, the highest Self.”

Verse 123

अद्भुतानां प्रसूतिस्त्वं तेजसां निधिरक्षयः । विजयाद्विश्वभावस्त्वं सृष्टिकर्ता महाद्युते

You are the source from which wonders are born, the inexhaustible treasury of splendors. Through victory you become the very nature of the universe; O greatly radiant one, you are the creator of creation.

Verse 124

ऊर्द्ध्ववक्त्र नमस्तेस्तु सत्वात्मकधरात्मक । जलशायिन्जलोत्पन्न जलालय नमोस्तु ते

O Upward-faced One, salutations to You—whose nature is pure sattva and who upholds the earth. O You who recline upon the waters, who arose from the waters, and who are the very abode of waters—salutations to You.

Verse 125

जलजोत्फुल्लपत्राक्ष जय देव पितामह । त्वया ह्युत्पादितः पूर्वं सृष्ट्यर्थमहमीश्वर

O lotus-eyed one, with eyes like fully blossomed lotus petals—victory to you, O divine Grandfather (Brahmā). For I, the Lord, was formerly brought forth by you for the purpose of creation.

Verse 126

यज्ञाहुतिसदाहार यज्ञांगेश नमोऽस्तु ते । स्वर्णगर्भ पद्मगर्भ देवगर्भ प्रजापते

Salutations to You, O Lord of the limbs of the yajña, whose constant sustenance is the oblations of sacrifice. O Prajāpati—Hiraṇyagarbha (Golden-Embryo), Padmagarbha (Lotus-Embryo), Devagarbha (Divine-Embryo)!

Verse 127

त्वं यज्ञस्त्वं वषट्कारः स्वधा त्वं पद्मसंभव । वचनेन तु देवानां शिरश्छिन्नं मया प्रभो

You are the yajña; You are the vaṣaṭ-call; You are the svadhā-offering, O Lotus-born. Yet, by my word, the heads of the gods have been cut off, O Lord.

Verse 128

ब्रह्महत्याभिभूतोस्मि मां त्वं पाहि जगत्पते । इत्युक्तो देवदेवेन ब्रह्मा वचनमब्रवीत्

“I am overwhelmed by the sin of Brahmin-slaying; protect me, O Lord of the universe.” Thus addressed by the God of gods, Brahmā spoke these words.

Verse 129

ब्रह्मोवाच । सखा नाराणो देवः स त्वां पूतं करिष्यति । कीर्तनीयस्त्वया धन्यः स मे पूज्यः स्वयं विभुः

Brahmā said: “The divine Nārāyaṇa is your friend; he will make you pure. Blessed one, praise him—he is worthy to be celebrated. He is truly my own object of worship, the Lord himself.”

Verse 130

अनुध्यातोऽसि वै नूनं तेन देवेन विष्णुना । येन ते भक्तिरुत्पन्ना स्तोतुं मां मतिरुत्थिता

Surely you have been remembered and contemplated by that god Viṣṇu; through him your devotion has arisen, and your resolve to praise me has come forth.

Verse 131

शिरश्छेदात्कपाली त्वं सोमसिद्धांतकारकः । कोटीः शतं च विप्राणामुद्धर्तासि महाद्युते

Because of the severing of the head, you became Kapālī, the Skull-bearer, and the establisher of Soma’s sacred ordinance. O greatly radiant one, you are the deliverer of a hundred koṭis of brāhmaṇas.

Verse 132

ब्रह्महत्याव्रतं कुर्या नान्यत्किंचन विद्यते । अभाष्याः पापिनः क्रूरा ब्रह्मघ्नाः पापकारिणः

One should undertake the vow of expiation for brahmin-slaying; there is no other remedy at all. Such brahmin-killers are sinful and cruel, unfit to be spoken with, and perpetrators of evil.

Verse 133

वैतानिका विकर्मस्था न ते भाष्याः कथंचन । तैस्तु दृष्टैस्तथा कार्यं भास्करस्यावलोकनम्

Those who perform Vedic rites yet remain engaged in forbidden actions are not to be spoken with in any way. Rather, upon seeing such people, one should act accordingly—turning one’s gaze toward Bhāskara, the Sun.

Verse 134

अंगस्पर्शे कृते रुद्र सचैलो जलमाविशेत् । एवं शुद्धिमवाप्नोति पूर्वं दृष्टां मनीषिभिः

O Rudra, when bodily contact has occurred, one should enter water while still clothed; thus one attains the purification known to the sages of old.

Verse 135

स भवान्ब्रह्महन्तासि शुद्ध्यर्थं व्रतमाचर । चीर्णे व्रते पुनर्भूयः प्राप्स्यसि त्वं वरान्बहून्

You are indeed a slayer of a brāhmaṇa; therefore undertake a vow for purification. When that vow has been duly observed, you will again obtain many boons.

Verse 136

एवमुक्त्वा गतो ब्रह्मा रुद्रस्तन्नाभिजज्ञिवान् । अचिंतयत्तदाविष्णुं ध्यानगत्या ततः स्वयं

Having spoken thus, Brahmā departed. Rudra did not understand it; then, by his own power, he began to contemplate Viṣṇu, entering the path of meditation.

Verse 137

लक्ष्मीसहायं वरदं देवदेवं सनातनम् । अष्टांगप्रणिपातेन देवदेवस्त्रिलोचनः

The three-eyed Lord of gods bowed in eight-limbed prostration to the eternal Lord of gods—Viṣṇu—giver of boons, accompanied by Lakṣmī.

Verse 138

तुष्टाव प्रणतो भूत्वा शंखचक्रगदाधरम् । रुद्र उवाच । परं पराणाममृतं पुराणं परात्परं विष्णुमनंतवीर्यं

Having bowed down, he praised the Lord who bears the conch, discus, and mace. Rudra said: “Viṣṇu is the supreme of the supreme—immortal, the Ancient One; higher than the highest, of endless valor.”

Verse 139

स्मरामि नित्यं पुरुषं वरेण्यं नारायणं निष्प्रतिमं पुराणम् । परात्परं पूर्वजमुग्रवेगं गंभीरगंभीरधियां प्रधानम्

I ever remember the supremely worthy Person—Nārāyaṇa—unmatched and primeval; higher than the highest, the first source, of irresistible power, the foremost object of contemplation for minds profound.

Verse 140

नतोस्मि देवं हरिमीशितारं परात्परं धामपरं च धाम । परापरं तत्परमं च धाम परापरेशं पुरुषं विशालम्

I bow to Hari, the divine Lord and supreme Ruler—beyond the highest; the supreme abode and the ground of all abodes; beyond both higher and lower; the ultimate refuge; Lord over all that is higher and lower; the vast, all-pervading Person.

Verse 141

नारायणं स्तौमि विशुद्धभावं परापरं सूक्ष्ममिदं ससर्ज । सदास्थितत्वात्पुरुषप्रधानं शांतं प्रधानं शरणं ममास्तु

I praise Nārāyaṇa, of utterly pure nature—transcendent and immanent—who created this subtle universe. Ever abiding, He is the supreme Person, the foremost principle—peaceful and primordial; may He be my refuge.

Verse 142

नारायणं वीतमलं पुराणं परात्परं विष्णुमपारपारम् । पुरातनं नीतिमतां प्रधानं धृतिक्षमाशांतिपरं क्षितीशम्

I bow to Nārāyaṇa—spotless and primeval—Viṣṇu, the Supreme beyond the supreme, unfathomable and without bounds; the Ancient One, foremost among the righteous, whose nature is steadfastness, forbearance, and peace, the sovereign Lord of the earth.

Verse 143

शुभं सदा स्तौमि महानुभावं सहस्रमूर्द्धानमनेकपादम् । अनंतबाहुं शशिसूर्यनेत्रं क्षराक्षरं क्षीरसमुद्रनिद्रम्

I ever praise that auspicious, great-souled Lord—of a thousand heads and many feet, with endless arms, with the moon and sun as His eyes; the One who is both the perishable and the imperishable, who sleeps upon the Ocean of Milk.

Verse 144

नारायणं स्तौमि परं परेशं परात्परं यत्त्रिदशैरगम्यम् । त्रिसर्गसंस्थं त्रिहुताशनेत्रं त्रितत्वलक्ष्यं त्रिलयं त्रिनेत्रम्

I praise Nārāyaṇa—the Supreme, the Lord of lords, higher than the highest, unreachable even to the devas. He stands as the support of the threefold creation; His eye is the three sacred fires; He is the goal known through the three tattvas; He is the dissolution of the three; and He is the Three-eyed One.

Verse 145

नमामि नारायणमप्रमेयं कृते सितं द्वापरतश्च रक्तम् । कलौ च कृष्णं तमथो नमामि ससर्ज यो वक्त्रत एव विप्रान्

I bow to the immeasurable Nārāyaṇa—white in the Kṛta age, red in the Dvāpara age, and black in the Kali age. Again I bow to Him who created the brāhmaṇas from His very mouth.

Verse 146

भुजांतरात्क्षत्रमथोरुयुग्माद्विशः पदाग्राच्च तथैव शूद्रान् । नमामि तं विश्वतनुं पुराणं परात्परं पारगमप्रमेयम्

From His arms arose the Kṣatriyas; from the pair of His thighs, the Vaiśyas; and from the tips of His feet, likewise the Śūdras. I bow to that Ancient One whose body is the universe—transcending even the transcendent—beyond the farthest shore, immeasurable.

Verse 147

सूक्ष्ममूर्त्तिं महामूर्त्तिं विद्यामूर्त्तिममूर्तिकम् । कवचं सर्वदेवानां नमस्ये वारिजेक्षणम्

I bow to the lotus-eyed One—subtle in form, vast in form, embodied as sacred knowledge, and yet formless—the protective armor of all the devas.

Verse 148

सहस्रशीर्षं देवेशं सहस्राक्षं महाभुजम् । जगत्संव्याप्य तिष्ठंतं नमस्ये परमेश्वरम्

I bow to the Supreme Lord, Lord of the devas—of a thousand heads and a thousand eyes, mighty-armed—who pervades the entire universe and stands, sustaining it.

Verse 149

शरण्यं शरणं देवं विष्णुं जिष्णुं सनातनम् । नीलमेघप्रतीकाशं नमस्ये शार्ङ्गपाणिनम्

I bow to Viṣṇu—the divine refuge and the giver of refuge—ever-victorious and eternal, radiant like a dark rain-cloud, the bearer of the Śārṅga bow.

Verse 150

शुद्धं सर्वगतं नित्यं व्योमरूपं सनातनम् । भावाभावविनिर्मुक्तं नमस्ये सर्वगं हरिम्

I bow to Hari, who is pure, all-pervading, eternal, of the nature of the sky (space), primeval; and who is free from both being and non-being—pervading all.

Verse 151

न चात्र किंचित्पश्यामि व्यतिरिक्तं तवाच्युत । त्वन्मयं च प्रपश्यामि सर्वमेतच्चराचरम्

O Acyuta, I do not see anything here that exists apart from You; indeed, I behold this entire universe—moving and unmoving—as permeated by You.

Verse 152

एवं तु वदतस्तस्य रुद्रस्य परमेष्ठिनः । इतीरितेस्तेन सनातन स्वयं परात्परस्तस्य बभूव दर्शने

As that supreme lord Rudra was speaking thus, and when this had been declared by him, the Eternal One—Himself the Transcendent beyond the transcendent—appeared before him in a visible form.

Verse 153

रथांगपाणिर्गरुडासनो गिरिं विदीपयन्भास्करवत्समुत्थितः । वरं वृणीष्वेति सनातनोब्रवीद्वरस्तवाहं वरदः समागतः

Then the Eternal One—bearing the discus in His hand and seated upon Garuḍa—rose up like the sun, illuminating the mountain. He said, “Choose a boon. I have come to you as the giver of boons; I am here to grant you a favor.”

Verse 154

इतीरिते रुद्रवरो जगाद ममातिशुद्धिर्भविता सुरेश । न चास्य पापस्य हरं हि चान्यत्संदृश्यतेग्र्यं च ऋते भवं तम्

When this was spoken, the excellent Rudra replied: “O Lord of the gods, I shall become wholly purified. For the removal of this sin, no other supreme remedy is seen—except Bhava (Śiva) alone.”

Verse 155

ब्रह्महत्याभिभूतस्य तनुर्मे कृष्णतां गता । शवगंधश्च मे गात्रे लोहस्याभरणानि मे

Overpowered by the sin of brahmin-slaying, my body has turned dark; a corpse-like stench clings to my limbs, and my ornaments have become iron.

Verse 156

कथं मे न भवेदेवमेतद्रूपं जनार्दनम् । किं करोमि महादेव येन मे पूर्विका तनूः

How could Janārdana not appear to me in this very form? What should I do, O Mahādeva, so that my former state may be restored?

Verse 157

त्वत्प्रसादेन भविता तन्मे कथय चाच्युत । विष्णुरुवाच । ब्रह्मवध्या परा चोग्रा सर्वकष्टप्रदा परा

“By your grace it shall come to pass—tell me, O Acyuta.” Viṣṇu replied: “The sin of brahmin-slaying is supreme and terrible, and it brings about every kind of suffering.”

Verse 158

मनसापि न कुर्वीत पापस्यास्य तु भावनाम् । भवता देववाक्येन निष्ठा चैषा निबोधिता

One should not, even in the mind, entertain a thought of this sin. By your divine utterance, this firm resolve has also been made known and established.

Verse 159

इदानीं त्वं महाबाहो ब्रह्मणोक्तं समाचर । भस्मसर्वाणि गात्राणि त्रिकालं घर्षयेस्तनौ

Now, O mighty-armed one, carry out what Brahmā has instructed: rub sacred ash over all your limbs on your body, three times each day.

Verse 160

शिखायां कर्णयोश्चैव करे चास्थीनि धारय । एवं च कुर्वतो रुद्र कष्टं नैव भविष्यति

Wear the bones upon your topknot, upon your ears, and also upon your hand. O Rudra, for one who does so, no hardship will arise.

Verse 161

संदिश्यैवं स भगवांस्ततोंऽतर्द्धानमीश्वरः । लक्ष्मीसहायो गतवान्रुद्रस्तं नाभिजज्ञिवान्

Having thus instructed (him), that Blessed Lord, the Sovereign, then disappeared from sight. Accompanied by Lakṣmī, he departed—yet Rudra did not recognize him.

Verse 162

कपालपाणिर्देवेशः पर्यटन्वसुधामिमाम् । हिमवंतं समैनाकं मेरुणा च सहैव तु

The Lord of the gods, Kapālapāṇi (Śiva), wandered across this earth—(going to) Himavān together with Maināka, and also to Meru as well.

Verse 163

कैलासं सकलं विंध्यं नीलं चैव महागिरिम् । कांचीं काशीं ताम्रलिप्तां मगधामाविलां तथा

Kailāsa, the entire Vindhya range, and also the Nīla mountain—along with the great mountain (Mahāgiri); likewise Kāñcī, Kāśī, Tāmraliptā, and Magadhā, and also Āvilā.

Verse 164

वत्सगुल्मं च गोकर्णं तथा चैवोत्तरान्कुरून् । भद्राश्वं केतुमालं च वर्षं हैरण्यकं तथा

And (he mentioned) Vatsagulma and Gokarṇa, and also the northern Kurus; likewise Bhadrāśva and Ketumāla, and the region called Hiraṇyaka.

Verse 165

कामरूपं प्रभासं च महेंद्रं चैव पर्वतम् । ब्रह्महत्याभिभूतोसौ भ्रमंस्त्राणं न विंदति

He wandered to Kāmarūpa, to Prabhāsa, and also to Mount Mahendra; yet, overwhelmed by the sin of brahma-hatyā, he found no refuge, no deliverance.

Verse 166

त्रपान्वितः कपालं तु पश्यन्हस्तगतं सदा । करौ विधुन्वन्बहुशो विक्षिप्तश्च मुहुर्मुहुः

Filled with shame, he kept looking again and again at the skull-bowl ever in his hand; repeatedly he shook his hands, and time after time he flung them about in agitation.

Verse 167

यदास्य धुन्वतो हस्तौ कपालं पतते न तु । तदास्य बुद्धिरुत्पन्ना व्रतं चैतत्करोम्यहम्

When, as he shook his hands, the skull did not fall away, then understanding arose in him: “I shall undertake this vow.”

Verse 168

मदीयेनैव मार्गेण द्विजा यास्यंति सर्वतः । ध्यात्वैवं सुचिरं देवो वसुधां विचचार ह

“By my very path, the twice-born (dvija) will travel everywhere.” Having reflected thus for a long time, the divine one then wandered over the earth.

Verse 169

पुष्करं तु समासाद्य प्रविष्टोऽरण्यमुत्तमम् । नानाद्रुमलताकीर्णं नानामृगरवाकुलम्

Having reached Puṣkara, he entered an excellent forest, filled with many kinds of trees and creepers, and resounding with the calls of various wild animals.

Verse 170

द्रुमपुष्पभरामोद वासितं यत्सुवायुना । बुद्धिपूर्वमिव न्यस्तैः पुष्पैर्भूषितभूतलम्

It was perfumed by a fragrant breeze, heavy with the scent of blossoms from the trees; and the surface of the earth appeared adorned with flowers, as though they had been deliberately and thoughtfully placed.

Verse 171

नानागधंरसैरन्यैः पक्वापक्वैः फलैस्तथा । विवेश तरुवृंदेन पुष्पामोदाभिनंदितः

Amid clusters of trees—celebrated by the fragrance of blossoms—he entered a grove filled with fruits, some ripe and some unripe, and endowed with many varied scents and flavors.

Verse 172

अत्राराधयतो भक्त्या ब्रह्मा दास्यति मे वरम् । ब्रह्मप्रसादात्संप्राप्तं पौष्करं ज्ञानमीप्सितम्

Here, as I worship with devotion, Brahmā will grant me a boon. By Brahmā’s grace, I have obtained the desired sacred knowledge of Puṣkara.

Verse 173

पापघ्नं दुष्टशमनं पुष्टिश्रीबलवर्द्धनम् । एवं वै ध्यायतस्तस्य रुद्रस्यामिततेजसः

He is the destroyer of sin, the subduer of the wicked, and the increaser of nourishment, prosperity, and strength—thus indeed is the fruit for one who meditates upon that Rudra of immeasurable radiance.

Verse 174

आजगाम ततो ब्रह्मा भक्तिप्रीतोऽथ कंजजः । उवाच प्रणतं रुद्रमुत्थाप्य च पुनर्गुरुः

Then Brahmā, lotus-born, arrived, pleased by (Rudra’s) devotion; lifting up Rudra who had bowed down, the revered teacher spoke again.

Verse 175

दिव्यव्रतोपचारेण सोहमाराधितस्त्वया । भवता श्रद्धयात्यर्थं ममदर्शनकांक्षया

By the observances and services of your sacred vow, you have worshipped me; with profound faith you have done so, longing greatly for my vision.

Verse 176

व्रतस्था मां हि पश्यंति मनुष्या देवतास्तथा । तदिच्छया प्रयच्छामि वरं यत्प्रवरं वरम्

For those established in a vow see me—human beings and the gods alike. In accordance with that desire, I grant the boon, the most excellent of boons.

Verse 177

सर्वकामप्रसिद्ध्यर्थं व्रतं यस्मान्निषेवितम् । मनोवाक्कायभावैश्च संतुष्टेनांतरात्मना

Therefore, this vow is to be undertaken for the fulfillment of all desired aims—by one whose inner self is content, and who is disciplined in mind, speech, body, and intention.

Verse 178

कं ददामि च वै कामं वद भोस्ते यथेप्सितम् । रुद्र उवाच । एष एवाद्य भगवन्सुपर्याप्तो महा वरः

“Whom shall I grant you, and what boon do you desire? Tell me, sir, exactly as you wish.” Rudra said: “This alone, O Blessed One, is today a great boon—fully sufficient.”

Verse 179

यद्दृष्टोसि जगद्वंद्य जगत्कर्तर्नमोस्तुते । महता यज्ञसाध्येन बहुकालार्जितेन च

O Creator of the world, O One revered by the whole universe—salutations to You. Through a great yajña, accomplished after long effort, I have been granted the vision of You.

Verse 180

प्राणव्ययकरेण त्वं तपसा देव दृश्यते । इदं कपालं देवेश न करात्पतितं विभो

O God, You are beheld through tapas—an austerity that spends even one’s life-breath. O Lord of the gods, O all-pervading One—this skull-bowl has not fallen from Your hand, O Mighty One.

Verse 181

त्रपाकरा ऋषीणां च चर्यैषा कुत्सिता विभो । त्वत्प्रसादाद्व्रतं चेदं कृतं कापालिकं तु यत्

O Lord, this mode of conduct is disgraceful and brings shame upon the rishis. Yet by Your grace, this very observance—the Kāpālika vow—has been undertaken.

Verse 182

सिद्धमेतत्प्रपन्नस्य महाव्रतमिहोच्यताम् । पुण्यप्रदेशे यस्मिंस्तु क्षिपामीदं वदस्व मे

This is settled for one who has taken refuge. Now, speak to me here of the great vow (mahāvrata), and tell me in which sacred region I should swiftly undertake it; explain it to me.

Verse 183

पूतो भवामि येनाहं मुनीनां भावितात्मनाम् । ब्रह्मोवाच । अविमुक्तं भगवतः स्थानमस्ति पुरातनम्

“By which I become purified—in the presence of the munis whose selves are refined by contemplation.” Brahmā said: “There is an ancient sacred abode of the Lord, called Avimukta.”

Verse 184

कपालमोचनं तीर्थं तव तत्र भविष्यति । अहं च त्वं स्थितस्तत्र विष्णुश्चापि भविष्यति

There, a sacred ford named Kapālamocana shall arise for you. There I and you shall dwell, and Viṣṇu too shall also be present there.

Verse 185

दर्शने भवतस्तत्र महापातकिनोपि ये । तेपि भोगान्समश्नंति विशुद्धा भवने मम

By your very sight there, even those guilty of the great sins enjoy divine pleasures and become purified in my abode.

Verse 186

वरणापि असीचापि द्वे नद्यौ सुरवल्लभे । अंतराले तयोः क्षेत्रे वध्या न विशति क्वचित्

O beloved of the gods, Varaṇā and Asī are two rivers. In the sacred tract between them, one destined for execution never enters at any time.

Verse 187

तीर्थानां प्रवरं तीर्थं क्षेत्राणां प्रवरं तव । आदेहपतनाद्ये तु क्षेत्रं सेवंति मानवाः

Among all sacred fords, you are the most excellent tīrtha; among all holy precincts, you are the foremost kṣetra. From the beginning until the fall of the body (death), people devote themselves to serving this sacred place.

Verse 188

ते मृता हंसयानेन दिवं यांत्यकुतोभयाः । पंचक्रोशप्रमाणेन क्षेत्रं दत्तं मया तव

Having died there, they ascend to heaven in a swan-borne celestial car, free from fear on all sides. A sacred domain measuring five krośas has been granted by me to you.

Verse 189

क्षेत्रमध्याद्यदा गंगा गमिष्यति सरित्पतिम् । तदा सा महती पुण्या पुरी रुद्र भविष्यति

When the sacred Gaṅgā, from the midst of the holy field, goes to the lord of rivers—the ocean—then that place becomes a great and holy city of Rudra.

Verse 190

पुण्या चोदङ्मुखी गंगा प्राची चापि सरस्वती । उदङ्मुखी योजने द्वे गच्छते जाह्नवी नदी

The sacred Gaṅgā flows northward, and Sarasvatī flows eastward; the river Jāhnavī too flows northward for two yojanas.

Verse 191

तत्र वै विबुधाः सर्वे मया सह सवासवाः । आगता वासमेष्यंति कपालं तत्र मोचय

There indeed all the gods—together with me and with Indra—have come and will take up their abode. There, cast off the skull.

Verse 192

तस्मिंस्तीर्थे तु ये गत्वा पिण्डदानेन वै पितॄन् । श्राद्धैस्तु प्रीणयिष्यंति तेषां लोकोऽक्षयो दिवि

But those who go to that sacred tīrtha and satisfy their ancestors by offering piṇḍas and performing śrāddha rites—an imperishable abode in heaven is theirs.

Verse 193

वाराणस्यां महातीर्थे नरः स्नातो विमुच्यते । सप्तजन्मकृतात्पापाद्गमनादेव मुच्यते

In Vārāṇasī, the great tīrtha, one who bathes is set free; indeed, merely by going there one is freed from the sins amassed over seven births.

Verse 194

तत्तीर्थं सर्वतीर्थानामुत्तमं परिकीर्तितम् । त्यजंति तत्र ये प्राणान्प्राणिनः प्रणतास्तव

That sacred ford is proclaimed the highest among all tīrthas. Those beings who, devoted and bowed to You, relinquish their life-breath there attain the supreme end.

Verse 195

रुद्रत्वं ते समासाद्य मोदंते भवता सह । तत्रापि हि तु यद्दत्तं दानं रुद्र यतात्मना

Having attained the state of Rudra, they rejoice together with You. Even there, O Rudra, whatever gift is given by one of disciplined self becomes truly meritorious.

Verse 196

स्यान्महच्च फलं तस्य भविता भावितात्मनः । स्वांगस्फुटित संस्कारं तत्र कुर्वंति ये नराः

Great indeed will be the fruit for the contemplative, self-disciplined person. Those men who, there, perform the prescribed rite with their own bodies duly prepared and purified through saṃskāra attain a mighty reward.

Verse 197

ते रुद्रलोकमासाद्य मोदंते सुखिनः सदा । तत्र पूजा जपो होमः कृतो भवति देहिनां

Having reached Rudra’s world, they rejoice, ever happy. There, worship, mantra-recitation, and fire-offerings are as though performed on behalf of embodied beings.

Verse 198

अनंतफलदः स्वर्गो रुद्रभक्तियुतात्मनः । तत्र दीपप्रदाने तु ज्ञानचक्षुर्भवेन्नरः

For one whose heart is endowed with devotion to Rudra, heaven yields endless rewards. And by offering a lamp there, a person gains the eye of spiritual knowledge.

Verse 199

अव्यंगं तरुणं सौम्यं रूपवंतं तु गोसुतम् । योङ्कयित्वा मोचयति स याति परमं पदम्

Whoever yokes and then releases a faultless, youthful, gentle, handsome bull-calf attains the supreme abode.

Verse 200

पितृभिः सहितो मोक्षं गच्छते नात्र संशयः । अथ किं बहुनोक्तेन यत्तत्र क्रियते नरैः

Accompanied by the Pitṛs (ancestors), he attains liberation—of this there is no doubt. But what is the use of saying much? Whatever is done there by people brings that result.