Adhyaya 17

Verse 1

भीष्म उवाच । तस्मिन्यज्ञे किमाश्चर्यं तदासीद्द्विजसत्तम । कथं रुद्रः स्थितस्तत्र विष्णुश्चापि सुरोत्तमः

Bhīṣma said: O best of the twice-born, what wondrous event occurred in that sacrifice? And how was Rudra situated there, and also Viṣṇu—the foremost among the gods?

Verse 2

गायत्र्या किं कृतं तत्र पत्नीत्वे स्थितया तया । आभीरैः किं सुवृत्तज्ञैर्ज्ञात्वा तैश्च कृतं मुने

What did Gāyatrī do there, once she had assumed the status of wife? And what did the Ābhīras—those who knew proper conduct—do, O sage, after learning of it?

Verse 3

एतद्वृत्तं समाचक्ष्व यथावृत्तं यथाकृतम् । आभीरैर्ब्रह्मणा चापि ममैतत्कौतुकं महत्

Tell me this account—exactly as it happened, exactly as it was done—what occurred among the Ābhīras and also by Brahmā; for my curiosity about this is great.

Verse 4

पुलस्त्य उवाच । तस्मिन्यज्ञे यदाश्चर्यं वृत्तमासीन्नराधिप । कथयिष्यामि तत्सर्वं शृणुष्वैकमना नृप

Pulastya said: O lord of men, I shall narrate in full the wondrous event that occurred in that sacrifice. Listen with single-pointed attention, O king.

Verse 5

रुद्रस्तु महदाश्चर्यं कृतवान्वै सदो गतः । निंद्यरूपधरो देवस्तत्रायाद्द्विजसन्निधौ

Rudra indeed performed a great marvel and then departed. Assuming a contemptible guise, the god came there into the presence of the Brahmin.

Verse 6

विष्णुना न कृतं किंचित्प्राधान्ये स यतः स्थितः । नाशं तु गोपकन्याया ज्ञात्वा गोपकुमारकाः

Viṣṇu did nothing at all, for he remained established in his primacy. But when the cowherd boys came to know of the death of the cowherd maiden…

Verse 7

गोप्यश्च तास्तथा सर्वा आगता ब्रह्मणोंतिकम् । दृष्ट्वा तां मेखलाबद्धां यज्ञसीमव्यस्थिताम्

And all those cowherd women likewise came near Brahmā. Seeing her girdled with a waist-band and standing at the boundary of the sacrificial rite,

Verse 8

हा पुत्रीति तदा माता पिता हा पुत्रिकेति च । स्वसेति बान्धवाः सर्वे सख्यः सख्येन हा सखि

Then the mother cried, “Alas, my daughter!” and the father, “Alas, my little daughter!” All the relatives lamented, “Sister!” and her friends, together with their companions, cried, “Alas, dear friend!”

Verse 9

केन त्वमिह चानीता अलक्तांका तु संदरी । शाटीं निवृत्तां कृत्वा तु केन युक्ता च कंबली

By whom have you been brought here, O beautiful one with red-lacquered feet? And having taken off your upper cloth, by whom have you been made to wear this blanket?

Verse 10

केन चेयं जटा पुत्रि रक्तसूत्रावकल्पिता । एवंविधानि वाक्यानि श्रुत्वोवाच स्वयं हरिः

“By whom, my daughter, has this matted lock been fashioned and bound with a red thread?” Hearing such words, Hari himself spoke.

Verse 11

इह चास्माभिरानीता पत्न्यर्थं विनियोजिता । ब्रह्मणालंबिता बाला प्रलापं मा कृथास्त्विह

Here we have brought her and appointed her for the purpose of becoming a wife. The maiden has been accepted by Brahmā—do not lament here with idle talk.

Verse 12

पुण्या चैषा सुभाग्या च सर्वेषां कुलनंदिनी । पुण्या चेन्न भवत्येषा कथमागच्छते सदः

She is virtuous and fortunate—the delight of every family. If she were not truly meritorious, how could she continually come into this assembly?

Verse 13

एवं ज्ञात्वा महाभाग न त्वं शोचितुमर्हसि । कन्यैषा ते महाभागा प्राप्ता देवं विरिंचनम्

Knowing this, O noble one, you should not grieve. This virtuous maiden of yours has attained the god Viriñca (Brahmā).

Verse 14

योगिनो योगयुक्ता ये ब्राह्मणा वेदपारगाः । न लभंते प्रार्थयन्तस्तां गतिं दुहिता गता

Even yogins absorbed in yoga, and Brāhmaṇas who have mastered the Vedas, do not attain that state though they strive for it—while the daughter attained it.

Verse 15

धर्मवंतं सदाचारं भवंतं धर्मवत्सलम् । मया ज्ञात्वा ततः कन्या दत्ता चैषा विरंचये

Knowing you to be righteous, of noble conduct, and devoted to dharma, I have therefore given this maiden in marriage to Virañci (Brahmā).

Verse 16

अनया तारितो गच्छ दिव्यान्लोकान्महोदयान् । युष्माकं च कुले चापि देवकार्यार्थसिद्धये

Saved by her, go forth to the divine worlds, greatly blessed and prosperous; and may the purpose of the gods be fulfilled—both in your lineage and in your household as well.

Verse 17

अवतारं करिष्येहं सा क्रीडा तु भविष्यति । यदा नंदप्रभृतयो ह्यवतारं धरातले

“Truly, I shall take an incarnation here; that will be My divine play (līlā)—when Nanda and the others appear, and My descent takes place upon the earth.”

Verse 18

करिष्यंति तदा चाहं वसिष्ये तेषु मध्यतः । युष्माकं कन्यकाः सर्वा वसिष्यंति मया सह

Then I too will dwell in their midst; and all your maidens shall dwell together with Me.

Verse 19

तत्र दोषो न भविता न द्वेषो न च मत्सरः । करिष्यंति तदा गोपा भयं च न मनुष्यकाः

There, no fault will arise—neither hatred nor jealousy. Then the gopas will live as they should, and human beings will be free from fear as well.

Verse 20

न चास्या भविता दोषः कर्मणानेन कर्हिचित् । श्रुत्वा वाक्यं तदा विष्णोः प्रणिपत्य ययुस्तदा

And for her there shall never be any fault because of this deed. Having heard Viṣṇu’s words then, they bowed down in reverence and departed.

Verse 21

एवमेष वरो देव यो दत्तो भविता हि मे । अवतारः कुलेस्माकं कर्तव्यो धर्मसाधनः

“So be it, O God: this boon granted to me shall surely come to pass. For the fulfillment of dharma, an incarnation must be undertaken within our lineage.”

Verse 22

भवतो दर्शनादेव भवामः स्वर्गवासिनः । शुभदा कन्यका चैषा तारिणी मे कुलैः सह

By the mere sight of you, we become dwellers of heaven. This maiden bestows auspiciousness, and she shall deliver me together with my entire lineage.

Verse 23

एवं भवतु देवेश वरदानं विभो तव । अनुनीतास्तदा गोपाः स्वयं देवेन विष्णुना

“So be it, O Lord of the gods—may your boon be fulfilled, O all-pervading One.” Thus, at that time, the cowherds were appeased by Lord Viṣṇu himself.

Verse 24

ब्रह्मणाप्येवमेवं तु वामहस्तेन भाषितम् । त्रपान्विता दर्शने तु बंधूनां वरवर्णिनी

Thus, even Brahmā spoke in this very manner, gesturing with his left hand. And the fair-complexioned lady, filled with modesty, appeared before her kinsfolk.

Verse 25

कैरहं तु समाख्याता येनेमं देशमागताः । दृष्ट्वा तु तांस्ततः प्राह गायत्री गोपकन्यका

“I have been called ‘Kairaha’—for it was through me that they came to this land.” Seeing them, Gayatrī, the cowherd maiden, then spoke.

Verse 26

वामहस्तेन तान्सर्वान्प्राणिपातपुरःसरम् । अत्र चाहं स्थिता मातर्ब्रह्माणं समुपागता

With my left hand I brought them all forward, preceded by their obeisance. And now, Mother, I stand here, having approached Brahmā.

Verse 27

भर्ता लब्धो मया देवः सर्वस्याद्यो जगत्पतिः । नाहं शोच्या भवत्या तु न पित्रा न च बांधवैः

I have obtained as my husband the Divine One—the primordial Lord of all, the Master of the universe. Therefore I am not to be pitied—neither by you, nor by my father, nor by my kinsmen.

Verse 28

सखीगणश्च मे यातु भगिन्यो दारकैः सह । सर्वेषां कुशलं वाच्यं स्थितास्मि सह दैवतैः

Let my circle of friends depart—and my sisters as well, together with their children. Convey my well-being to everyone: I remain here in the company of the gods.

Verse 29

गतेषु तेषु सर्वेषु गायत्री सा सुमध्यमा । ब्रह्मणा सहिता रेजे यज्ञवाटं गता सती

When all of them had departed, that slender-waisted Gayatrī—virtuous and pure—went to the sacrificial enclosure; accompanied by Brahmā, she shone resplendent.

Verse 30

याचितो ब्राह्मणैर्ब्रह्मा वरान्नो देहि चेप्सितान् । यथेप्सितं वरं तेषां तदा ब्रह्माप्ययच्छत

When the brāhmaṇas petitioned Brahmā—“Grant us the boons we desire”—Brahmā then bestowed upon them the boon exactly as they wished.

Verse 31

तया देव्या च गायत्र्या दत्तं तच्चानुमोदितम् । सा तु यज्ञे स्थिता साध्वी देवतानां समीपगा

That offering was given by the goddess Gāyatrī and duly approved. The virtuous lady then remained stationed in the sacrifice, staying close to the gods.

Verse 32

दिव्यंवर्षशतं साग्रं स यज्ञो ववृधे तदा । यज्ञवाटं कपर्दी तु भिक्षार्थं समुपागतः

For a full hundred divine years (and more), that sacrifice continued to expand. Then Kapardī (Śiva, the matted-haired one) arrived at the sacrificial enclosure seeking alms.

Verse 33

बृहत्कपालं संगृह्य पंचमुण्डैरलंकृतः । ऋत्विग्भिश्च सदस्यैश्च दूरात्तिष्ठन्जुगुप्सितः

Taking up a large skull-bowl, adorned with five skulls, he stood at a distance—disdained by the officiating priests and the assembled participants.

Verse 34

कथं त्वमिह संप्राप्तो निंदितो वेदवादिभिः । एवं प्रोत्सार्यमाणोपि निंद्यमानः स तैर्द्विजैः

“How did you come here, though condemned by those who proclaim the Veda?” Thus, even while being driven away, he was still being reviled by those twice-born men.

Verse 35

उवाच तान्द्विजान्सर्वान्स्मितं कृत्वा महेश्वरः । अत्र पैतामहे यज्ञे सर्वेषां तोषदायिनि

Mahēśvara, smiling, addressed all those twice-born sages: “Here, in this primordial sacrifice of the Grandfather (Brahmā)—the rite that brings satisfaction to all—…”

Verse 36

कश्चिदुत्सार्य तेनैव ऋतेमां द्विजसत्तमाः । उक्तः स तैः कपर्दी तु भुक्त्वा चान्नं ततो व्रज

Having dismissed someone—except for me, O best of twice-born ones—Kapardī was told by them: “After eating the food, then depart.”

Verse 37

कपर्दिना च ते उक्ता भुक्त्वा यास्यामि भो द्विजाः । एवमुक्त्वा निषण्णः स कपालं न्यस्य चाग्रतः

Kapardin said, “After eating, I shall depart, O twice-born ones.” Having spoken so, he sat down and placed the skull-bowl before him.

Verse 38

तेषां निरीक्ष्य तत्कर्म चक्रे कौटिल्यमीश्वरः । मुक्त्वा कपालं भूमौ तु तान्द्विजानवलोकयन्

Observing their conduct, the Lord devised a stratagem: he dropped the skull-bowl to the ground and watched those twice-born men.

Verse 39

उवाच पुष्करं यामि स्नानार्थं द्विजसत्तमाः । तूर्णं गच्छेति तैरुक्तः स गतः परमेश्वरः

He said, “O best of the twice-born, I am going to Puṣkara to bathe.” Urged by them, “Go quickly!”, that Supreme Lord departed.

Verse 40

वियत्स्थितः कौतुकेन मोहयित्वा दिवौकसः । स्नानार्थं पुष्करं याते कपर्दिनि द्विजातयः

Hovering in the sky, he playfully bewildered the gods; and when Kapardī (Śiva) went to Puṣkara for ritual bathing, the twice-born brāhmaṇas also went there.

Verse 41

कथं होमोत्र क्रियते कपाले सदसि स्थिते । कपालांतान्यशौचानि पुरा प्राह प्रजापतिः

How can a homa, a fire-offering, be performed in a skull while seated in an assembly? In ancient times Prajāpati declared that things made from a skull are impure.

Verse 42

विप्रोभ्यधात्सदस्येकः कपालमुत्क्षिपाम्यहं । उद्धृतं तु सदस्येन प्रक्षिप्तं पाणिना स्वयम्

Then one member of the assembly said to the brāhmaṇas, “I shall throw up the skull.” Yet that very member lifted it and, with his own hand, cast it away.

Verse 43

तावदन्यत्स्थितं तत्र पुनरेव समुद्धृतम् । एवं द्वितीयं तृतीयं विंशतिस्त्रिंशदप्यहो

Then yet another thing lying there was lifted up again. Thus it happened a second time, a third time—indeed, even twenty or thirty times, astonishingly.

Verse 44

पंचाशच्च शतं चैव सहस्रमयुतं तथा । एवं नांतः कपालानां प्राप्यते द्विजसत्तमैः

Fifty, a hundred, a thousand, and even ten thousand—so it was; thus even the finest among the twice-born cannot reach the end of these skulls, for they are beyond counting.

Verse 45

नत्वा कपर्दिनं देवं शरणं समुपागताः । पुष्करारण्यमासाद्य जप्यैश्च वैदिकैर्भृशम्

Having bowed to Kapardin (Śiva), the God, and taken refuge in him, they reached the forest of Puṣkara and performed abundant Vedic recitations and japa.

Verse 46

तुष्टुवुः सहिताः सर्वे तावत्तुष्टो हरः स्वयम् । ततः सदर्शनं प्रादाद्द्विजानां भक्तितः शिवः

All of them together praised him; thereupon Hara (Śiva) himself became pleased. Then, moved by the devotion of the twice-born, Śiva granted them his auspicious vision (a direct divine audience).

Verse 47

उवाच तांस्ततो देवो भक्तिनम्रान्द्विजोत्तमान् । पुरोडाशस्य निष्पत्तिः कपालं न विना भवेत्

Then the Lord spoke to those best of twice-born, who were bowed down in devotion: “The proper preparation of the puroḍāśa offering cannot take place without an earthen sacrificial bowl (kapāla).”

Verse 48

कुरुध्वं वचनं विप्राः भागः स्विष्टकृतो मम । एवं कृते कृतं सर्वं मदीयं शासनं भवेत्

O Brahmins, carry out my instruction: my allotted share is the svīṣṭakṛt, the offering made into the sacred fire. When this is done, everything will have been duly accomplished, and my command will be fulfilled.

Verse 49

तथेत्यूचुर्द्विजाश्शंभुं कुर्मो वै तव शासनम् । कपालपाणिराहेशो भगवंतं पितामहम्

“So be it,” the twice-born said to Śambhu: “We shall indeed carry out your command.” Then Kapālapāṇi (Śiva), the great Lord, addressed the Blessed Pitāmaha (Brahmā).

Verse 50

वरं वरय भो ब्रह्मन्हृदि यत्ते प्रियं स्थितम् । सर्वं तव प्रदास्यामि अदेयं नास्ति मे प्रभो

“Choose a boon, O Brahman—whatever is dear to your heart. I shall grant you everything; for me, O Lord, there is nothing that cannot be given.”

Verse 51

ब्रह्मोवाच । न ते वरं ग्रहीष्यामि दीक्षितोहं सदः स्थितः । सर्वकामप्रदश्चाहं यो मां प्रार्थयते त्विह

Brahmā said: “I will not accept your boon, for I am consecrated and ever established in my vow. I am indeed the granter of all desired ends to whoever here prays to me.”

Verse 52

एवं वदंतं वरदं क्रतौ तस्मिन्पितामहम् । तथेति चोक्त्वा रुद्रः स वरमस्मादयाचत

Thus, at that sacrifice, when Pitāmaha (Brahmā)—the granter of boons—was speaking, Rudra replied, “So be it,” and then asked a boon from him.

Verse 53

ततो मन्वंतरेतीते पुनरेव प्रभुः स्वयम् । ब्रह्मोत्तरं कृतं स्थानं स्वयं देवेन शंभुना

Then, when the Manvantara had passed, the Lord Himself again—Śambhu, the god—personally established the sacred place called Brahmottara.

Verse 54

चतुर्ष्वपि हि वेदेषु परिनिष्ठां गतो हि यः । तस्मिन्काले तदा देवो नगरस्यावलोकने

Indeed, whoever has attained final mastery in all four Vedas—at that time, the god then set out to look upon the city.

Verse 55

संभाषणे द्विजानां तु कौतुकेन सदो गतः । तेनैवोन्मत्तवेषेण हुतशेषे महेश्वरः

Out of curiosity, Maheśvara went to the assembly where the brāhmaṇas were conversing; and there, in that same guise of a madman, he remained at the place of the sacrificial remnants, the remains of the oblation.

Verse 56

प्रविष्टो ब्रह्मणः सद्म दृष्टो देवैर्द्विजोत्तमैः । प्रहसंति च केप्येनं केचिन्निर्भर्त्सयंति च

Having entered Brahmā’s abode, he was seen by the gods and by the best of the twice-born; some laughed at him, while others reproached him.

Verse 57

अपरे पांसुभिः सिञ्चन्त्युन्मत्तं तं तथा द्विजाः । लोष्टैश्च लगुडैश्चान्ये शुष्मिणो बलगर्विताः

Some twice-born men pelted that maddened man by sprinkling dust upon him; others—hot-tempered and proud of their strength—struck him with clods of earth and with sticks.

Verse 58

प्रहरन्ति स्मोपहासं कुर्वाणा हस्तसंविदम् । ततोन्ये वटवस्तत्र जटास्वागृह्य चांतिकम्

Laughing and mocking, they struck him, making secret signs with their hands. Then other boys there seized him by the matted locks and dragged him close.

Verse 59

पृच्छंति व्रतचर्यां तां केनैषा ते निदर्शिता । अत्र वामास्त्रियः संति तासामर्थे त्वमागतः

They asked about that observance and discipline: “By whom was this shown to you?” Here there are women of the left-hand path; you have come for their sake.

Verse 60

केनैषा दर्शिता चर्या गुरुणा पापदर्शिना । येनचोन्मत्तवद्वाक्यं वदन्मध्ये प्रधावसि

By whom was this conduct shown to you—by a teacher of sinful vision—that, speaking like one deranged, you run about in the midst of people?

Verse 61

शिश्नं मे ब्रह्मणो रूपं भगं चापि जनार्दनः । उप्यमानमिदं बीजं लोकः क्लिश्नाति चान्यथा

“My phallus is the form of Brahmā, and my vulva is indeed Janārdana (Viṣṇu). When this seed is sown, the world is sustained; otherwise, it would suffer.”

Verse 62

मयायं जनितः पुत्रो जनितोनेन चाप्यहम् । महादेवकृते सृष्टिः सृष्टा भार्या हिमालये

“By me this son has been born, and by him I too have been brought forth. This creation is wrought by Mahādeva; and a wife was created in the Himālaya.”

Verse 63

उमादत्ता तु रुद्रस्य कस्य सा तनया वद । मूढा यूयं न जानीथ वदतां भगवांस्तु वः

“Umādattā—whose daughter is she, and what is her relation to Rudra? Tell me. You are bewildered and do not know; therefore let the Blessed One speak to you.”

Verse 64

ब्रह्मणा न कृता चर्या दर्शिता नैव विष्णुना । गिरिशेनापि देवेन ब्रह्मवध्या कृतेन तु

This observance was neither practiced by Brahmā nor even prescribed by Viṣṇu; nor was it shown by the god Girīśa (Śiva), for he had committed the sin of brahma-hatyā—the slaying of a brāhmaṇa.

Verse 65

कथंस्विद्गर्हसे देवं वध्योस्माकं त्वमद्य वै । एवं तैर्हन्यमानस्तु ब्राह्मणैस्तत्र शंकरः

“How can you revile the God? Today you shall surely be slain by us.” Thus, as he was being struck there by those brāhmaṇas, Śaṅkara (Śiva) endured it.

Verse 66

स्मितं कृत्वाब्रवीत्सर्वान्ब्राह्मणान्नृपसत्तम । किं मां न वित्थ भो विप्रा उन्मत्तं नष्टचेतनम्

Smiling, the best of kings addressed all the brāhmaṇas: “O revered vipras, do you not recognize me—one who has become mad and has lost his senses?”

Verse 67

यूयं कारुणिकाः सर्वे मित्रभावे व्यवस्थिताः । वदमानमिदं छद्म ब्रह्मरूपधरं हरम्

All of you are compassionate and established in a spirit of friendship. Hear this account of how Hari, assuming the form of Brahmā as a disguise, spoke these words.

Verse 68

मायया तस्य देवस्य मोहितास्ते द्विजोत्तमाः । कपर्दिनं निजघ्नुस्ते पाणिपादैश्च मुष्टिभिः

Deluded by the māyā of that deity, those foremost of the twice-born struck Kapardin, beating him with their hands and feet and with clenched fists.

Verse 69

दंडैश्चापि च कीलैश्च उन्मत्तवेषधारिणम् । पीड्यमानस्ततस्तैस्तु द्विजैः कोपमथागमत्

Beaten with staffs and struck with pegs, while clad in the guise of a madman, he was tormented by those twice-born; and then he was overcome by anger.

Verse 70

ततो देवेन ते शप्ता यूयं वेदविवर्जिताः । ऊर्ध्वजटाः क्रतुभ्रष्टाः परदारोपसेविनः

Then the deity cursed them: “You shall be bereft of the Vedas—your matted locks raised high, fallen away from (Vedic) rites, and given to consorting with others’ wives.”

Verse 71

वेश्यायां तु रता द्यूते पितृमातृविवर्जिताः । न पुत्रः पैतृकं वित्तं विद्यां वापि गमिष्यति

But those who cling to prostitutes and are addicted to gambling—bereft of reverence for father and mother—their son will attain neither ancestral wealth nor learning.

Verse 72

सर्वे च मोहिताः संतु सर्वेंद्रियविवर्जिताः । रौद्रीं भिक्षां समश्नंतु परपिंडोपजीविनः

“May they all become deluded and bereft of every faculty; may they eat dreadful alms, living on morsels that belong to others.”

Verse 73

आत्मानं वर्तयंतश्च निर्ममा धर्मवर्जिताः । कृपार्पिता तु यैर्विप्रैरुन्मत्ते मयि सांप्रतम्

They sustain only themselves—without possessiveness and bereft of dharma; yet the brāhmaṇas who have shown compassion have offered their kindness to me now, while I am in this deranged state.

Verse 74

तेषां धनं च पुत्राश्च दासीदासमजाविकम् । कुलोत्पन्नाश्च वै नार्यो मयि तुष्टे भवन्विह

When I am pleased, they obtain—here in this very world—wealth and sons, maidservants and servants, goats and sheep, and wives born of good lineage.

Verse 75

एवं शापं वरं चैव दत्वांतर्द्धानमीश्वरः । गतो द्विजागते देवे मत्वा तं शंकरं प्रभुम्

Thus, having bestowed both the curse and the boon, the Lord vanished from sight. Thinking that the deity who had come in the guise of a brāhmaṇa was indeed Śaṅkara, the Supreme Lord, he departed.

Verse 76

अन्विष्यंतोपि यत्नेन न चापश्यंत ते यदा । तदा नियमसंपन्नाः पुष्करारण्यमागताः

Though they searched with great effort, when they still could not find him, then—disciplined and observant of vows—they went to the forest of Puṣkara.

Verse 77

स्नात्वा ज्येष्ठसरो विप्रा जेपुस्ते शतरुद्रियम् । जाप्यावसाने देवस्तानशीररगिराऽब्रवीत्

Having bathed in Jyeṣṭha-saras, those brahmin sages recited the Śatarudriya hymn. When their recitation was completed, a deity spoke to them in a bodiless voice.

Verse 78

अनृतं न मया प्रोक्तं स्वैरेष्वपि कुतः पुनः । आगते निग्रहे क्षेमं भूयोपि करवाण्यहम्

I have not spoken falsehood—how much less would I do so in matters of my own free choice? Even when punishment has come upon me, I shall again strive to bring about what is right and beneficial.

Verse 79

शांता दांता द्विजा ये तु भक्तिमंतो मयि स्थिराः । न तेषां छिद्यते वेदो न धनं नापि संततिः

Those twice-born who are peaceful, self-controlled, devoted, and steadfast in Me—for them the Veda is never cut off, nor wealth, nor even progeny.

Verse 80

अग्निहोत्ररता ये च भक्तिमंतो जनार्दने । पूजयंति च ब्रह्माणं तेजोराशिं दिवाकरम्

Those devoted to the Agnihotra, and filled with devotion to Janārdana, also worship Brahmā—the Sun, the very mass of radiance.

Verse 81

नाशुभं विद्यते तेषां येषां साम्ये स्थिता मतिः । एतावदुक्त्वा वचनं तूष्णीं भूतस्तु सोऽभवत्

For those whose understanding is established in equanimity, no inauspiciousness exists. Having said only this much, he became silent.

Verse 82

लब्ध्वा वरं सप्रसादं देवदेवान्महेश्वरात् । आजग्मुः सहितास्सर्वे यत्र देवः पितामहः

Having obtained a boon, graciously granted by Maheśvara—the God of gods—they all departed together to the place where the divine Pitāmaha (Brahmā) was.

Verse 83

विरिञ्चिं संहिताजाप्यैस्तोषयंतोऽग्रतः स्थिताः । तुष्टस्तानब्रवीद्ब्रह्मा मत्तोपि व्रियतां वरः

Standing before Viriñci (Brahmā), they pleased him by repeatedly reciting the sacred saṃhitās; satisfied, Brahmā said to them: “Choose a boon from me as well.”

Verse 84

ब्रह्मणस्तेनवाक्येन हृष्टाः सर्वे द्विजोत्तमाः । को वरो याच्यतां विप्राः परितुष्टे पितामहे

Delighted by Brahmā’s words, all those eminent dvijas rejoiced. “O vipras, ask for whatever boon you wish—since Pitāmaha (Brahmā) is pleased.”

Verse 85

अग्निहोत्राणि वेदाश्च शास्त्राणि विविधानि च । सांतानिकाश्च ये लोका वरदानाद्भवंतु नः

May the Agnihotra rites, the Vedas, and the many kinds of śāstras—and the worlds called “Sāntānika”—become ours through the boon you bestow.

Verse 86

एवं प्रजल्पतां तत्र विप्राणां कोपमाविशत् । के यूयं केत्र प्रवरा वयं श्रेष्ठास्तथापरे

As they spoke thus there, anger seized the brāhmaṇas: “Who are you? Who among you is foremost? We are the śreṣṭha (the best)—and so too are the others (who claim the same).”

Verse 87

नेतिनेति तथा विप्रा द्विजांस्तांस्तत्र संस्थितान् । ब्रह्मोवाचाभिसंप्रेक्ष्य ब्राह्मणान्क्रोधपूरितान्

Saying again and again, “Not this, not this” (neti neti), the sages remained there. Then Brahmā, observing those brāhmaṇas filled with anger, spoke.

Verse 88

यस्माद्यूयं त्रिभिर्भागैः सभायां बाह्यतः स्थिताः । तस्मादामूलिको गुल्मो ह्येको भवतु वो द्विजाः

Since you, O twice-born ones, have been standing outside the assembly in three groups, therefore let there be for you one single clump of plants—uprooted and without roots.

Verse 89

उदासीनाः स्थिता ये तु उदासीना भवंतु ते । सायुधाबद्धनिस्त्रिंशा योद्धुकामा व्यवस्थिताः

Those who stand aloof—let them remain aloof. But those who are armed, with swords girded on, stand ready in formation, eager to fight.

Verse 90

कौशिकीति गणो नाम तृतीयो भवतु द्विजाः । त्रिधाबद्धमिदं स्थानं सर्वं युष्मद्भविष्यति

“Let the third division be known as the group named Kauśikī, O twice-born ones. This sacred place, arranged in three sections, shall wholly belong to you.”

Verse 91

बाह्यतो लोकशब्देन प्रोच्यमानाः प्रजास्त्विह । अविज्ञेयमिदं स्थानं विष्णुः पालयिता ध्रुवम्

Here, beings are outwardly spoken of by the term “world” (loka). Yet this realm is unknowable; surely Viṣṇu is its steadfast protector.

Verse 92

मया दत्तं चिरस्थायि अभंगं च भविष्यति । एवमुक्त्वा तदा ब्रह्मा समाप्तिं तामवैक्षत

“What I have bestowed will endure for a long time and will remain unbroken.” Having spoken thus, Brahmā then looked toward that conclusion.

Verse 93

ब्राह्मणाः सहितास्ते तु क्रोधामर्षसमन्विताः । अतिथिं भोजयानाश्च वेदाभ्यासरतास्तु ते

Those brāhmaṇas, gathered together, were filled with anger and resentment; and while they were feeding the guest, they remained intent on the recitation and practice of the Vedas.

Verse 94

एतच्च परमं क्षेत्रं पुष्करं ब्रह्मसंज्ञितम् । तत्रस्था ये द्विजाः शांता वसंति क्षेत्रवासिनः

This indeed is the supreme sacred region—Puṣkara, known as Brahmā’s own. There dwell peaceful twice-born ones, residing there as inhabitants of the holy field.

Verse 95

न तेषां दुर्लभं किंचिद्ब्रह्मलोके भविष्यति । कोकामुखे कुरुक्षेत्रे नैमिषे ऋषिसंगमे

For them, nothing will be hard to obtain in Brahmaloka—whether at Kokāmukha, at Kurukṣetra, at Naimiṣa, or in the assembly of sages.

Verse 96

वाराणस्यां प्रभासे च तथा बदरिकाश्रमे । गंगाद्वारे प्रयागे च गंगासागरसंगमे

In Vārāṇasī, and at Prabhāsa, as well as at the hermitage of Badarī; at Gaṅgādvāra, at Prayāga, and at the confluence where the Gaṅgā meets the ocean—

Verse 97

रुद्रकोट्यां विरूपाक्षे मित्रस्यापि तथा वने । तीर्थेष्वेतेषु सर्वेषु सिद्धिर्या द्वादशाब्दिका

At Rudrakoṭī, at Virūpākṣa, and likewise in Mitra’s forest—at all these sacred fords (tīrthas), the spiritual accomplishment obtained is that which comes from twelve years (of disciplined practice).

Verse 98

प्राप्यते मानवैर्लोके षण्मासाद्राजसत्तम । पुष्करे तु न संदेहो ब्रह्मचर्यमना यदि

O best of kings, what people attain in this world in six months is attained at Puṣkara without doubt—provided one’s mind is set on brahmacarya (continence and disciplined conduct).

Verse 99

तीर्थानां परमं तीर्थं क्षेत्राणामपि चोत्तमम् । सदा तु पूजितं पूज्यैर्भक्तियुक्तैः पितामहे

O Grandfather (Brahmā), it is the supreme of all pilgrimage places and the foremost of all sacred regions; it is ever worshipped by the worthy—devotees endowed with bhakti.

Verse 100

अतः परं प्रवक्ष्यामि सावित्र्या ब्रह्मणा सह । वादो यथानुभूतस्तु परिहासकृतो महान्

Now I shall recount what came next—the great exchange between Sāvitrī and Brahmā, exactly as it was experienced, though it arose from playful banter.

Verse 101

सावित्रीगमने सर्वा आगता देवयोषितः । भृगोः ख्यात्यां समुत्पन्ना विष्णुपत्नी यशस्विनी

When Sāvitrī set out, all the celestial women arrived. Among them was the illustrious consort of Viṣṇu, born of Bhṛgu through Khyāti.

Verse 102

आमन्त्रिता सदा लक्ष्मीस्तत्रायाता त्वरान्विता । मदिरा च महाभागा योगनिद्रा विभूतिदा

When summoned, Lakṣmī came there at once, ever swift to respond. So too came the illustrious Madirā, and Yoganiḍrā, bestower of divine powers.

Verse 103

श्रीः कमलालयाभूतिः कीर्तिः श्रद्धा मनस्विनी । पुष्टितुष्टिप्रदा या तु देव्या एताः समागताः

Śrī—the lotus-dweller Kamalā—together with prosperity, fame, and steadfast faith, and the goddess who grants nourishment and contentment: all these divine powers assembled.

Verse 104

सती या दक्षतनया उमेति पार्वती शुभा । त्रैलोक्यसुंदरी देवी स्त्रीणां सौभाग्यदायिनी

She who once was Satī, the daughter of Dakṣa—also called Umā, the auspicious Pārvatī—is the Goddess, the beauty of the three worlds, who bestows good fortune upon women.

Verse 105

जया च विजया चैव मधुच्छंदामरावती । सुप्रिया जनकांता च सावित्र्या मंदिरे शुभे

There were Jayā and Vijayā, and also Madhucchandā and Amarāvatī; Supriyā and Janakāntā as well—all within the auspicious temple of Sāvitrī.

Verse 106

गौर्या सह समायातास्सुवेषा भरणान्विताः । पुलोमदुहिता चैव शक्राणी च सहाप्सराः

Along with Gaurī they arrived, beautifully attired and adorned with ornaments—Pulomā’s daughter as well, and Śakrāṇī (Indrāṇī), together with the Apsarās.

Verse 107

स्वाहा चापि स्वधाऽऽयाता धूमोर्णा च वरानना । यक्षी तु राक्षसी चैव गौरी चैव महाधना

Svāhā and Svadhā appeared as well; Dhūmorṇā and fair-faced Varānanā; also the Yakṣī and the Rākṣasī; and likewise Gaurī, exceedingly wealthy.

Verse 108

मनोजवा वायुपत्नी ऋद्धिश्च धनदप्रिया । देवकन्यास्तथाऽऽयाता दानव्यो दनुवल्लभाः

Manojavā, the wife of Vāyu, and Ṛddhi, beloved of Dhanada (Kubera), arrived there; and celestial maidens came as well, along with Dānava women dear to Danu.

Verse 109

सप्तर्षीणां महापत्न्य ऋषीणां च वरांगनाः । एवं भगिन्यो दुहिता विद्याधरीगणास्तथा

Thus were present the great wives of the Seven Sages, and the noble women of the other sages; likewise sisters and daughters, and also companies of Vidyādharī maidens.

Verse 110

राक्षस्यः पितृकन्याश्च तथान्या लोकमातरः । वधूभिः सस्नुषाभिश्च सावित्री गंतुमिच्छति

The Rākṣasī women, the daughters of the Pitṛs, and other “mothers of the worlds”—together with their daughters-in-law and their sons’ daughters-in-law—Sāvitrī wishes to set forth and go.

Verse 111

अदित्याद्यास्तथा सर्वा दक्षकन्यास्समागताः । ताभिः परिवृता साध्वी ब्रह्माणी कमलालया

Aditi and all the other daughters of Dakṣa assembled there. Surrounded by them stood the virtuous Brahmāṇī, Brahmā’s consort, whose abode is the lotus.

Verse 112

काचिन्मोदकमादाय काचिच्छूर्पं वरानना । फलपूरितमादाय प्रयाता ब्रह्मणोंतिकम्

One fair-faced woman took modakas, sacred sweet cakes; another took a winnowing basket. Bearing fruits to fill their offerings, they set out and went into Brahmā’s presence.

Verse 113

आढकीः सह निष्पावा गृहीत्वान्यास्तथापरा । दाडिमानि विचित्राणि मातुलिंगानि शोभना

Other women took āḍhakī beans together with niṣpāva beans; likewise they brought beautifully varied pomegranates and fine citrons (mātuliṅga).

Verse 114

करीराणि तथा चान्या गृहीत्वा कमलानि च । कौसुंभकं जीरकं च खर्जूरमपरा तथा

Taking karīra fruits and other items, some also gathered lotuses; another brought safflower (kusumbha), cumin, and likewise dates.

Verse 115

उत्तमान्यपरादाय नालिकेराणि सर्वशः । द्राक्षयापूरितं काचित्पात्रं शृंगाटकं तथा

They gathered various excellent offerings—coconuts of every kind, a vessel filled with grapes, and water-chestnuts as well—preparing them for worship.

Verse 116

कर्पूराणि विचित्राणि जंबूकानि शुभानि च । अक्षोटामलकान्गृह्य जंबीराणि तथापरा

They took camphor of various kinds, auspicious jujubes, and also walnuts and āmalaka fruits; another likewise took jambīra—citrons (lemons).

Verse 117

बिल्वानि परिपक्वानि चिपिटानि वरानना । कार्पासतूलिकाश्चान्या वस्त्रं कौसुंभकं तथा

O fair-faced lady, there were ripe bilva fruits and flattened cakes; and other items too—cotton wadding, and cloth dyed with kusumbha (saffron hue).

Verse 118

एवमाद्यानि चान्यानि कृत्वा शूर्पे वराननाः । सावित्र्या सहिताः सर्वाः संप्राप्ताः सहसा शुभाः

Thus, having performed the first rites and the others as well, all those auspicious, fair-faced women—together with Sāvitrī—suddenly arrived at the winnowing basket.

Verse 119

सावित्रीमागतां दृष्ट्वा भीतस्तत्र पुरंदरः । अधोमुखः स्थितो ब्रह्मा किमेषा मां वदिष्यति

Seeing Sāvitrī arrive, Purandara (Indra) was seized with fear there. Brahmā stood with his face cast down, thinking, “What will she say to me?”

Verse 120

त्रपान्वितौ विष्णुरुद्रौ सर्वे चान्ये द्विजातयः । सभासदस्तथा भीतास्तथा चान्ये दिवौकसः

Viṣṇu and Rudra were filled with bashfulness; so too were all the other twice-born. The members of the assembly were likewise afraid, and so were the other celestial beings as well.

Verse 121

पुत्राः पौत्रा भागिनेया मातुला भ्रातरस्तथा । ऋभवो नाम ये देवा देवानामपि देवताः

Sons, grandsons, sisters’ sons, maternal uncles, and likewise brothers—(and also) those gods named the Ṛbhus, who are even deities of the gods.

Verse 122

वैलक्ष्येवस्थिताः सर्वे सावित्री किं वदिष्यति । ब्रह्मपार्श्वे स्थिता तत्र किंतु वै गोपकन्यका

All stood there as if embarrassed—what could Sāvitrī even say? Yet there, standing by Brahmā’s side, was indeed a cowherd maiden.

Verse 123

मौनीभूता तु शृण्वाना सर्वेषां वदतां गिरः । अद्ध्वर्युणा समाहूता नागता वरवर्णिनी

She remained silent, listening to the words spoken by everyone; though summoned by the officiating priest (adhvaryu), the fair-complexioned lady did not come.

Verse 124

शक्रेणान्याहृताभीरा दत्ता सा विष्णुना स्वयम् । अनुमोदिता च रुद्रेण पित्राऽदत्ता स्वयं तथा

That Abhīrā woman, brought from elsewhere by Śakra (Indra), was given in marriage by Viṣṇu Himself; and the act was approved by Rudra. Likewise, her father too personally gave her (in marriage).

Verse 125

कथं सा भविता यज्ञे समाप्तिं वा व्रजेत्कथम् । एवं चिंतयतां तेषां प्रविष्टा कमलालया

“How will she be present in the yajña, and how indeed will it reach completion?” As they pondered thus, Kamalā (Lakṣmī), the lotus-dweller, entered there.

Verse 126

वृतो ब्रह्मासदस्यैस्तु ऋत्विग्भिर्दैवतैस्तथा । हूयंते चाग्नयस्तत्र ब्राह्मणैर्वैदपारगैः

Brahmā was then surrounded by the members of his assembly, by the officiating priests, and likewise by the gods; and there the sacred fires were kindled, and offerings were cast into them by brāhmaṇas who had mastered the Vedas.

Verse 127

पत्नीशालास्थिता गोपी सैणशृंगा समेखला । क्षौमवस्त्रपरीधाना ध्यायंती परमं पदम्

Standing in the women’s quarters, the cowherd woman—adorned with a horn and a girdle, and clad in linen garments—meditated upon the Supreme Abode.

Verse 128

पतिव्रता पतिप्राणा प्राधान्ये च निवेशिता । रूपान्विता विशालाक्षी तेजसा भास्करोपमा

She was a pativratā, devoted to her husband and holding him as her very life-breath; established in excellence and dignity; endowed with beauty, large-eyed, and radiant like the sun in her splendor.

Verse 129

द्योतयंती सदस्तत्र सूर्यस्येव यथा प्रभा । ज्वलमानं तथा वह्निं श्रयंते ऋत्विजस्तथा

There she illumined the assembly, even as the radiance of the sun; and likewise the officiating priests took refuge in the blazing sacrificial fire.

Verse 130

पशूनामिह गृह्णाना भागं स्वस्व चरोर्मुदा । यज्ञभागार्थिनो देवा विलंबाद्ब्रुवते तदा

As they joyfully took here their respective portions of the sacrificial offering and the animals, the gods—seeking their shares of the sacrifice—then spoke, complaining of the delay.

Verse 131

कालहीनं न कर्तव्यं कृतं न फलदं यतः । वेदेष्वेवमधीकारो दृष्टः सर्वैर्मनीषिभिः

One should not perform a rite at an improper time, for what is done out of season does not yield its fruit. Such a rule of eligibility and timing is seen in the Vedas, as recognized by all the wise.

Verse 132

प्रावर्ग्ये क्रियमाणे तु ब्राह्मणैर्वेदपारगैः । क्षीरद्वयेन संयुक्त शृतेनाध्वर्युणा तथा

When the Prāvargya rite is being performed by Brahmins who have mastered the Vedas, the Adhvaryu priest also prepares the offering, boiled and combined with the two kinds of milk.

Verse 133

उपहूतेनागते न चाहूतेषु द्विजन्मसु । क्रियमाणे तथा भक्ष्ये दृष्ट्वा देवी रुषान्विता

Seeing that an invited guest had not arrived, that uninvited twice-born were present, and that the food was being prepared nonetheless, the Goddess became filled with anger.

Verse 134

उवाच देवी ब्रह्माणं सदोमध्ये तु मौनिनम् । किमेतद्युज्यते देव कर्तुमेतद्विचेष्टितम्

The Goddess spoke to Brahmā, who sat silent in the midst of the assembly: “O Lord, how is it proper to do this—this strange course of action?”

Verse 135

मां परित्यज्य यत्कामात्कृतवानसि किल्बिषम् । न तुल्या पादरजसा ममैषा या शिरः कृता

Driven by desire, you sinned by abandoning me. This head of mine, which you have made bow down, is not equal even to the dust of my feet.

Verse 136

यद्वदंति जनास्सर्वे संगताः सदसि स्थिताः । आज्ञामीश्वरभूतानां तां कुरुष्व यदीच्छसि

Whatever all the people, assembled and seated in the council, are saying—if you wish, carry out that command, for it is as though it were the command of those who are like lords.

Verse 137

भवता रूपलोभेन कृतं लोकविगर्हितम् । पुत्रेषु न कृता लज्जा पौत्रेषु च न ते प्रभो

Out of greed for beauty, you have done what is condemned by the world. You have felt no shame before your sons, nor even before your grandsons, O lord.

Verse 138

कामकारकृतं मन्य एतत्कर्मविगर्हितम् । पितामहोसि देवानामृषीणां प्रपितामहः

I consider this act to have been done out of desire, and therefore to be blameworthy. You are the grandsire of the gods and the great-grandsire of the sages.

Verse 139

कथं न ते त्रपा जाता आत्मनः पश्यतस्तनुम् । लोकमध्ये कृतं हास्यमहं चापकृता प्रभो

How did you not feel shame, even while looking upon your own body? In the midst of people you made me a laughingstock, and you wronged me, O lord.

Verse 140

यद्येष ते स्थिरो भावस्तिष्ठ देव नमोस्तुते । अहं कथं सखीनां तु दर्शयिष्यामि वै मुखम्

If this resolve of yours is truly firm, then stay, O Lord—salutations to you. But how shall I show my face to my companions?

Verse 141

भर्त्रा मे विधृता पत्नी कथमेतदहं वदे । ब्रह्मोवाच । ऋत्विग्भिस्त्वरितश्चाहं दीक्षाकालादनंतरम्

“My husband has taken away my wife—how can I even speak of this?” Brahmā said: “Then, urged on swiftly by the officiating priests, I proceeded immediately after the time of initiation (dīkṣā).”

Verse 142

पत्नीं विना न होमोत्र शीघ्रं पत्नीमिहानय । शक्रेणैषा समानीता दत्तेयं मम विष्णुना

Without a wife, there can be no homa offering here; quickly bring my wife here. She has been brought by Śakra (Indra); this one has been given to me by Viṣṇu.

Verse 143

गृहीता च मया सुभ्रु क्षमस्वैतं मया कृतम् । न चापराधं भूयोन्यं करिष्ये तव सुव्रते

O fair one, I have taken you; forgive what I have done. And, O woman of noble vows, I will not commit any further offense against you.

Verse 144

पादयोः पतितस्तेहं क्षमस्वेह नमोस्तुते । पुलस्त्य उवाच । एवमुक्ता तदा क्रुद्धा ब्रह्माणं शप्तुमुद्यता

“I have fallen at your feet—please forgive me here; salutations to you.” Pulastya said: Thus addressed, she then, enraged, prepared to curse Brahmā.

Verse 145

यदि मेस्ति तपस्तप्तं गुरवो यदि तोषिताः । सर्वब्रह्मसमूहेषु स्थानेषु विविधेषु च

If I have truly performed austerity, and if my teachers have been pleased, then may that merit prevail among all the assemblies of Brahmā and in the many varied sacred places.

Verse 146

नैव ते ब्राह्मणाः पूजां करिष्यंति कदाचन । ॠते तु कार्तिकीमेकां पूजां सांवत्सरीं तव

The brāhmaṇas will never perform worship for you at any time—except for a single observance in Kārtika: your annual worship.

Verse 147

करिष्यंति द्विजाः सर्वे मर्त्या नान्यत्र भूतले । एतद्ब्रह्माणमुक्त्वाह शतक्रतुमुपस्थितम्

“All the twice-born will perform these rites as mortals—nowhere else upon the earth.” Having said this to Brahmā, he then addressed Śatakratu (Indra), who was standing nearby.

Verse 148

भोभोः शक्र त्वयानीता आभीरी ब्रह्मणोंतिकम् । यस्मात्ते क्षुद्रकं कर्म तस्मात्वं लप्स्यसे फलम्

“Hey, Śakra (Indra)! You have brought this Ābhīrī woman into Brahmā’s presence. Since your deed is petty and base, you will surely receive its due result.”

Verse 149

यदा संग्राममध्ये त्वं स्थाता शक्र भविष्यसि । तदा त्वं शत्रुभिर्बद्धो नीतः परमिकां दशाम्

When, in the midst of battle, you shall take your stand, O Śakra, then you will be bound by your enemies and led into the most extreme condition.

Verse 150

अकिंचनो नष्टसत्वः शत्रूणां नगरे स्थितः । पराभवं महत्प्राप्य न चिरादेव मोक्ष्यसे

Penniless and bereft of courage, dwelling in the city of your enemies, after suffering a great defeat, before long you shall be released—delivered.

Verse 151

शक्रं शप्त्वा तदा देवी विष्णुं वाक्यमथाब्रवीत् । भृगुवाक्येन ते जन्म यदा मर्त्ये भविष्यति

Then, having cursed Śakra (Indra), the Goddess spoke these words to Viṣṇu: “When, by Bhṛgu’s pronouncement, your birth takes place in the mortal world…”

Verse 152

भार्यावियोगजं दुःखं तदा त्वं तत्र भोक्ष्यसे । हृता ते शत्रुणा पत्नी परे पारो महोदधेः

There you shall undergo the sorrow born of separation from your wife. Your wife has been carried off by an enemy, on the far shore of the great ocean.

Verse 153

न च त्वं ज्ञास्यसे नीतां शोकोपहतचेतनः । भ्रात्रा सह परं कष्टामापदं प्राप्य दुःखितः

And you will not understand what has been done to her, for your mind will be struck down by grief; together with your brother, meeting an exceedingly harsh calamity, you will be sorrowful.

Verse 154

यदा यदुकुले जातः कृष्णसंज्ञो भविष्यसि । पशूनां दासतां प्राप्य चिरकालं भ्रमिष्यसि

When you are born in the Yadu dynasty and come to be known by the name “Kṛṣṇa,” you will, having fallen into servitude among beasts, wander for a long time.

Verse 155

तदाह रुद्रं कुपिता यदा दारुवने स्थितः । तदा त ॠषयः क्रुद्धाः शापं दास्यंति वै हर

Then, when Rudra was dwelling in Dāruvana, she, inflamed with wrath, spoke to him. At that time the sages too grew angry and indeed prepared to utter a curse, O Hara.

Verse 156

भोभोः कापालिक क्षुद्र स्त्रीरस्माकं जिहीर्षसि । तदेतद्दर्पितं तेद्य भूमौ लिगं पतिष्यति

“Ho there, petty Kāpālika! You seek to abduct our woman. Therefore, this very day, your arrogant liṅga shall fall upon the earth!”

Verse 157

विहीनः पौरुषेण त्वं मुनिशापाच्च पीडितः । गंगाद्वारे स्थिता पत्नी सा त्वामाश्वासयिष्यति

Deprived of manly strength and tormented by a muni’s curse, you shall be consoled by your wife who abides at Gangādvāra.

Verse 158

अग्ने त्वं सर्वभक्षोसि पूर्वं पुत्रेण मे कृतः । भृगुणा धर्मनित्येन कथं दग्धं दहाम्यहम्

O Agni, you who consume all things, yet you were once brought forth by my son—by Bhṛgu, ever steadfast in dharma. How then can I burn what has already been burned?

Verse 159

जातवेदस्स रुद्रस्त्वां रेतसा प्लावयिष्यति । अमेध्येषु च ते जिह्वा अधिकं प्रज्वलिष्यति

That Rudra, Jātavedas the all-knowing, will inundate you with his seed; and when confronted with what is impure, your tongue will blaze all the more fiercely.

Verse 160

ब्राह्मणानृत्विजः सर्वान्सावित्री वै शशाप ह । प्रतिग्रहार्थाग्निहोत्रो वृथाटव्याश्रयास्तथा

Sāvitrī indeed cursed all the Brahmin priests: “May your agnihotra fire-sacrifices be performed only for the sake of receiving gifts, and may you, to no purpose, take refuge in the forest as well.”

Verse 161

सदा तीर्थानि क्षेत्राणि लोभादेव भजिष्यथ । परान्नेषु सदा तृप्ता अतृप्तास्स्वगृहेषु च

Out of sheer greed, you will forever frequent sacred tīrthas and holy places; ever satisfied with others’ food, yet dissatisfied in your own homes.

Verse 162

अयाज्ययाजनं कृत्वा कुत्सितस्य प्रतिग्रहम् । वृथाधनार्जनं कृत्वा व्ययं चैव तथा वृथा

Having performed sacrifices for those unfit to be officiated for, having accepted gifts from a base person, having amassed wealth pointlessly, and likewise having squandered it pointlessly—

Verse 163

प्रेतानां तेन प्रेतत्वं भविष्यति न संशयः । एवं शक्रं तथा विष्णुं रुद्रं वै पावकं तथा

By that, the state of being a preta will surely arise for those pretas—there is no doubt. In the same way she addressed Śakra, and likewise Viṣṇu, Rudra, and also Pāvaka (Agni).

Verse 164

ब्रह्माणं ब्राह्मणांश्चैव सर्वांस्तानाशपद्रुषा । शापं दत्वा तथा तेषां निष्क्रांता सदसस्तथा

Having angrily cursed Brahmā and all those brāhmaṇas, she pronounced the curse upon them and then likewise departed from the assembly.

Verse 165

ज्येष्ठं पुष्करमासाद्य तदा सा च व्यवस्थिता । लक्ष्मीं प्राह सतीं तां च शक्रभार्यां वराननाम्

Having reached Jyeṣṭhā at Puṣkara, she stood there and addressed Lakṣmī—virtuous and fair-faced—who was also Śakra’s wife.

Verse 166

युवतीस्तास्तथोवाच नात्र स्थास्यामि संसदि । तत्र चाहं गमिष्यामि यत्र श्रोष्ये न च ध्वनिम्

Then she spoke to those young women: “I will not remain in this assembly. I shall go to that place where I will not even hear any sound.”

Verse 167

ततस्ताः प्रमदाः सर्वाः प्रयाताः स्वनिकेतनम् । सावित्री कुपिता तासामपि शापाय चोद्यता

Then all those women went back to their own dwellings. Savitrī, angered, was also impelled to curse them.

Verse 168

यस्मान्मां तु परित्यज्य गतास्ता देवयोषितः । तासामपि तथा शापं प्रदास्ये कुपिता भृशम्

“Since those celestial women left, abandoning me, I—furiously enraged—will in the same way pronounce a curse upon them as well.”

Verse 169

नैकत्रवासो लक्ष्म्यास्तु भविष्यति कदाचन । क्षुद्रा सा चलचित्ता च मूर्खेषु च वसिष्यति

“Lakṣmī never remains in one place for long. Petty and fickle-minded, she comes to dwell among fools.”

Verse 170

म्लेच्छेषु पार्वतीयेषु कुत्सिते कुत्सिते तथा । मूर्खेषु चावलिप्तेषु अभिशप्ते दुरात्मनि

Among the mlecchas, among the mountain-dwellers, among the vile—again and again the vile; among the foolish and the arrogant, among the accursed and the wicked-souled.

Verse 171

एवंविधे नरे स्यात्ते वसतिः शापकारिता । शापं दत्वा ततस्तस्या इंद्राणीमशपत्ततदा

“For a man of such a kind, your very dwelling becomes the cause of a curse.” Having thus pronounced the curse, she then, at that time, cursed Indrāṇī as well.

Verse 172

ब्रह्महत्या गृहीतेंद्रे पत्यौ ते दुःखभागिनि । नहुषापहृते राज्ये दृष्ट्वा त्वां याचयिष्यति

O sorrow-laden one—when your husband Indra is seized by the sin of brahmin-slaughter (brahmahatyā), and when the kingship is taken away by Nahusha, he will see you and beg you.

Verse 173

अहमिंद्रः कथं चैषा नोपस्थास्यति बालिशा । सर्वान्देवान्हनिष्यामि न लप्स्येहं शचीं यदि

“I am Indra—how can this foolish woman not come to me? If I do not obtain Śacī here, I will kill all the gods.”

Verse 174

नष्टा त्वं च तदा त्रस्ता वाक्पतेर्दुःखिता गृहे । वसिष्यसे दुराचारे मम शापेन गर्विते

And then you will be lost and terrified, living in Vākpati’s house in sorrow. O wicked one, O proud woman—you shall dwell there by my curse.

Verse 175

देवभार्यासु सर्वासु तदा शापमयच्छत । न चापत्यकृतां प्रीतिमेताः सर्वा लभिष्यथ

Then he pronounced a curse upon all the wives of the gods: “None of you shall attain the joy that arises from having offspring.”

Verse 176

दह्यमाना दिवारात्रौ वंध्याशब्देन दूषिताः । गौर्य्यप्येवं तदा शप्ता सावित्र्या वरवर्णिनी

Burning day and night, tainted by the insult “barren,” Gaurī too was then cursed in this very way by the fair-complexioned Sāvitrī.

Verse 177

रुदमाना तु सा दृष्टा विष्णुना च प्रसादिता । मा रोदीस्त्वं विशालाक्षि एह्यागच्छ सदा शुभे

Seeing her weeping, Viṣṇu kindly consoled her: “Do not weep, O wide-eyed one; come, approach—O ever-auspicious lady.”

Verse 178

प्रविश्य च सभां देहि मेखलां क्षौमवाससी । गृहाण दीक्षां ब्रह्माणि पादौ च प्रणमामि ते

“Enter the assembly and give (me) the girdle and the linen garments. O Brahmāṇī, accept the initiation; and I bow to your feet.”

Verse 179

एवमुक्ताऽब्रवीदेनं न करोमि वचस्तव । तत्र चाहं गमिष्यामि यत्र श्रोष्ये न वै ध्वनिम्

Thus addressed, she said to him: “I will not do as you say. I shall go to that place where I will not hear any sound at all.”

Verse 180

एतावदुक्त्वा सारुह्य तस्मात्स्थानद्गिरौ स्थिता । विष्णुस्तदग्रतः स्थित्वा बध्वा च करसंपुटं

Having said only this much, she mounted up and remained upon the mountain at that place. Then Viṣṇu, standing before her, joined his hands in reverence.

Verse 181

तुष्टाव प्रणतो भूत्वा भक्त्या परमया स्थितः । विष्णुरुवाच । सर्वगा सर्वभूतेषु द्रष्टव्या सर्वतोद्भुता

Having praised and bowed down, abiding in supreme devotion, Viṣṇu said: “She is all-pervading—present in all beings—fit to be perceived everywhere, wondrous in every way.”

Verse 182

सदसच्चैव यत्किंचिद्दृश्यं तन्न विना त्वया । तथापि येषु स्थानेषु द्रष्टव्या सिद्धिमीप्सुभिः

Whatever is seen—whether real or unreal—does not exist apart from you. Even so, there are certain places that must be visited by those who seek spiritual attainment.

Verse 183

स्मर्तव्या भूमिकामैर्वा तत्प्रवक्ष्यामि तेग्रतः । सावित्री पुष्करे नाम तीर्थानां प्रवरे शुभे

Or, by those who desire the stages of sacred practice, it should be remembered. I shall now declare it to you directly: Sāvitrī at Puṣkara—auspicious, the foremost among sacred tīrthas.

Verse 184

वाराणस्यां विशालाक्षी नैमिषे लिंगधारिणी । प्रयागे ललितादेवी कामुका गंधमादने

In Vārāṇasī she is Viśālākṣī; in Naimiṣa she is Liṅgadhāriṇī; in Prayāga she is Lalitādevī; and on Gandhamādana she is called Kāmukā.

Verse 185

मानसे कुमुदा नाम विश्वकाया तथांबरे । गोमंते गोमती नाम मंदरे कामचारिणी

At Mānasarovara she is called Kumudā; in the sky she is known as Viśvakāyā. At Gomanta she is called Gomatī; on Mandara she moves at will as Kāmacāriṇī.

Verse 186

मदोत्कटा चैत्ररथे जयंती हस्तिनापुरे । कान्यकुब्जे तथा गौरी रंभा मलयपर्वते

At Caitraratha she is revered as Madotkaṭā; at Hastināpura as Jayantī. Likewise, at Kānyakubja she is Gaurī; and on Mount Malaya she is Rambhā.

Verse 187

एकाम्रके कीर्तिमती विश्वा विश्वेश्वरी तथा । कर्णिके पुरुहस्तेति केदारे मार्गदायिका

At Ekāmra she is called Kīrtimatī; she is also Viśvā and Viśveśvarī. At Karṇikā she is known as Puruhastā; and at Kedāra as Mārgadāyikā, the one who shows the path.

Verse 188

नंदा हिमवतः पृष्टे गोकर्णे भद्रकालिका । स्थाण्वीश्वरे भवानी तु बिल्वके बिल्वपत्रिका

On the northern slopes of Himavat she is known as Nandā; at Gokarṇa as Bhadrakālikā. At Sthāṇvīśvara she is Bhavānī; and at Bilvaka she is Bilvapatrikā.

Verse 189

श्रीशैले माधवीदेवी भद्रा भद्रेश्वरी तथा । जया वराहशैले तु कमला कमलालये

At Śrīśaila she is Mādhavīdevī; she is also Bhadrā and Bhadreśvarī. At Varāha-śaila she is Jayā; and at Kamalālaya she is Kamalā.

Verse 190

रुद्रकोट्यां तु रुद्राणी काली कालंजरे तथा । महालिंगे तु कपिला कर्कोटे मंगलेश्वरी

At Rudrakoṭī she is Rudrāṇī; likewise at Kālañjara she is Kālī. At Mahāliṅga she is Kapilā; and at Karkoṭa she is Maṅgaleśvarī.

Verse 191

शालिग्रामे महादेवी शिवलिंगे जलप्रिया । मायापुर्यां कुमारी तु संताने ललिता तथा

In Śālagrāma she is Mahādevī; in the Śiva-liṅga she is Jalapriyā. In Māyāpurī she is indeed Kumārī, and in matters of progeny she is likewise Lalitā.

Verse 192

उत्पलाक्षी सहस्राक्षे हिरण्याक्षे महोत्पला । गयायां मंगला नाम विमला पुरुषोत्तमे

She is called Utpalākṣī at Sahasrākṣa, Hiraṇyākṣī at Hiraṇyākṣa, and also Mahotpalā; at Gayā she is known as Maṅgalā, and at Puruṣottama she is called Vimalā.

Verse 193

विपाशायाममोघाक्षी पाटला पुण्यवर्द्धने । नारायणी सुपार्श्वे तु त्रिकूटे भद्रसुंदरी

At the Vipāśā river she is known as Amoghākṣī; at Puṇyavardhana as Pāṭalā; on Mount Supārśva as Nārāyaṇī; and on Trikūṭa as Bhadrasuṃdarī.

Verse 194

विपुले विपुला नाम कल्याणी मलयाचले । कोटवी कोटितीर्थे तु सुगंधा माधवीवने

At Vipula she bears the name Vipulā; at Mount Malaya she is Kalyāṇī. At Koṭitīrtha she is Koṭavī; and in the Mādhavī grove she is Sugandhā.

Verse 195

कुब्जाम्रके त्रिसंध्या तु गंगाद्वारे हरिप्रिया । शिवकुंडे शिवानंदा नंदिनी देविकातटे

At Kubjāmraka she is known as Trisaṃdhyā; at Gaṅgādvāra as Haripriyā; at Śivakuṇḍa as Śivānandā; and on the bank of the Devikā river as Nandinī.

Verse 196

रुक्मिणी द्वारवत्यां तु राधा वृंदावने तथा । देवकी मथुरायां तु पाताले परमेश्वरी

Rukmiṇī abides in Dvāravatī, and likewise Rādhā in Vṛndāvana; Devakī dwells in Mathurā, and in Pātāla the Supreme Goddess, Parameśvarī, abides.

Verse 197

चित्रकूटे तथा सीता विंध्ये विंध्यनिवासिनी । सह्याद्रावेकवीरा तु हरिश्चंद्रे तु चंद्रिका

At Citrakūṭa she is known as Sītā; in the Vindhya region as Vindhya-nivāsinī, the Lady who dwells in the Vindhyas. In the Sahya mountains she is Ekavīrā; and at Hariścandra she is Candrikā.

Verse 198

रमणा रामतीर्थे तु यमुनायां मृगावती । करवीरे महालक्ष्मी रुमादेवी विनायके

At Rāma-tīrtha she is worshipped as Ramaṇā; at the Yamunā as Mṛgāvatī. At Karavīra she is revered as Mahālakṣmī, and at Vināyaka she is known as Rumādevī.

Verse 199

अरोगा वैद्यनाथे तु महाकाले महेश्वरी । अभया पुष्पतीर्थे तु अमृता विंध्यकंदरे

At Vaidyanātha she is called Arogā; at Mahākāla, Maheśvarī. At Puṣpa-tīrtha she is Abhayā; and in the caves of the Vindhya she is Amṛtā.

Verse 200

मांडव्ये मांडवी देवी स्वाहा माहेश्वरे पुरे । वेगले तु प्रचंडाथ चंडिकामरकंटके

At the Māṇḍavya tīrtha is the goddess Māṇḍavī; in the city of Māheśvara is Svāhā; at Vegala is Pracaṇḍā; and at Caṇḍikāmarakaṇṭaka is the goddess of that very name.