Adhyaya 46

Verse 1

श्री भीष्म उवाच । नरसिंहस्य माहात्म्यं विस्तरेण त्वयेरितं । तथा भवस्य माहात्म्यं भैरवस्याभिधीयताम्

Śrī Bhīṣma said: You have described in detail the greatness of Narasiṃha. In the same way, please also expound the greatness of Bhava—namely, Bhairava.

Verse 2

पुलस्त्य उवाच । तस्यापि देवदेवस्य शृणु त्वं कर्म चोत्तमं । आसीद्दैत्योंधको नाम भिन्नांजनचयोपमः

Pulastya said: Now listen also to the excellent deed of that Lord of gods. There was a Daitya named Andhaka, who was like a heap of crushed collyrium (utterly black).

Verse 3

तपसा महता युक्तो ह्यवध्यस्त्रिदिवौकसाम् । स कदाचिन्महादेवं पार्वत्या सहितं विभुं

Endowed with great austerity, he was indeed invincible even to the dwellers of the three heavens. Once, he approached the mighty Mahādeva, who was accompanied by Pārvatī.

Verse 4

क्रीडमानं तदा दृष्ट्वा हर्तुं देवीं प्रचक्रमे । एतां देवीं हराम्यद्य वियोगे मृत्युमेष्यति

Seeing the Goddess at play, he set about abducting her: “Today I shall carry off this Lady; in separation, he will meet death.”

Verse 5

ततः स्थिरा भवित्री मे भार्यैषा लोकसुंदरी । बिबौष्ठं चारुवदनं चारुकांततरं मुखं

Then he thought: “This world-beauty shall become my steadfast wife.” He gazed upon her lips and her lovely face—her countenance even more enchanting in its beauty.

Verse 6

यद्येषा न भवेद्भार्या जीविते किं प्रयोजनम् । एतां मतिमथास्थाय मंत्रिभिः सह मंत्र्य च

“If she does not become my wife, what purpose is there in living?” Having formed this resolve, he then consulted with his ministers.

Verse 7

चक्रे योगं ससैन्यस्य सेनापतिमभाषत । आनयस्व रथं मह्यं जैत्रं देवनिपातनम्

After arranging his army in battle-formation, he addressed the commander: “Bring me my chariot—the victorious one that fells the gods.”

Verse 8

जयिष्ये त्रिदशान्सर्वान्विष्णुरुद्रपुरोगमान् । हरिष्ये पर्वतसुतां तया मेऽपहृतं मनः

“I shall conquer all the gods, even those led by Viṣṇu and Rudra. I shall carry off the Daughter of the Mountain—for by her my mind has been stolen away.”

Verse 9

मंत्रिणा तस्य चाख्यातः कनकस्य वधस्सुरैः । परभार्यानुरक्तस्य कृतो देवैः सवासवैः

Then his minister informed him that Kanaka had been slain by the gods, together with Indra, because Kanaka had become attached to another man’s wife.

Verse 10

ततः कोपपरीतात्मा हन्मि देवान्सशंकरान् । तं हत्वा दानवं शक्रो भयादंधासुरस्य च

Then, his mind overwhelmed by anger, he declared, “I will slay the gods along with Śaṅkara.” But after that demon was slain, Śakra (Indra) too became afraid—because of Andhāsura.

Verse 11

जगाम शरणान्वेषी कैलासं शंकरालयं । दृष्ट्वा प्रणम्य देवेशं चंद्रार्द्धकृतशेखरं

Seeking refuge, he went to Kailāsa, the abode of Śaṅkara. Seeing the Lord of the gods—whose crest is adorned with the crescent moon—he bowed down in reverence.

Verse 12

भीतो विज्ञापयामास धृतसाहस्रलोचनः । अभयं देहि मे देव दानवादंधकादहं

Terrified, the thousand-eyed one (Indra) made a supplication, having mustered his resolve: “O Lord, grant me fearlessness; I am afraid of the demon Andhaka.”

Verse 13

बिभेमि तस्य पुत्रोद्य मया युधि निपातितः । तद्यावन्न स जानाति हतं पुत्रं महासुरः

I am afraid, for today I have struck down his son in battle—so long as that mighty demon does not yet know that his son has been slain.

Verse 14

तावत्तत्रस्थ एवाशु हन्यतां मद्भयावहः । स्त्रीलौल्याद्दानवः क्रूरः परभार्यापहारकः

While he still stands there, let that terror to me be slain at once—this cruel Dānava who, out of lust for women, abducts other men’s wives.

Verse 15

सर्वथा घातनीयस्ते भवता सुरसत्तम । शक्रस्यैवं वचः श्रुत्वा शरण्यः शंकरस्तदा

“By all means, he must be slain by you without fail, O best of the gods.” Having thus heard Śakra’s words, Śaṅkara—the refuge of all—then responded and acted.

Verse 16

ददावभयमेवासौ मा भैरिति शतक्रतोः । दत्ताभयोथ कैलासादाजगाम कुशस्थलीम्

He granted Śatakratu (Indra) fearlessness, saying, “Do not be afraid.” Having thus bestowed assurance, he came from Kailāsa to Kuśasthalī.

Verse 17

वृतो भूतगणैरीशो वधार्थमंधकस्य तु । कृत्वा रूपं महाकायं विश्वरूपं सुभैरवं

Surrounded by hosts of bhūtas, the Lord—intent on the slaying of Andhaka—assumed a vast-bodied, universal form, exceedingly terrible, Bhairava-like.

Verse 18

सर्पैर्ज्वलद्भिर्धावद्भिर्भीमं भीमभुजंगवत् । जटासटाभिराकाशं फणिरत्नशिखार्चिषा

With blazing serpents rushing about, terrifying like dreadful snakes, his matted locks filled the sky, lit by the radiant flames from the crests of jeweled hoods.

Verse 19

दहन्नतीवतेजोभिः कालाग्निरिव संक्षये । मुखैर्दंष्ट्रांकुरांकैश्च द्वितीयेन्दुकलोज्ज्वलैः

Blazing with overpowering radiance—like Kāla’s fire at the end of an age—he appeared with faces marked by sprouting fangs, shining like the second crescent of the moon.

Verse 20

पातालोदररूपाभैर्भैरवारावनादिभिः । भुजैरनेकसाहस्रैर्बहुशस्त्रकृतग्रहः

With forms resembling the depths of Pātāla—terrifying, roaring, and the like—he had many thousands of arms, and his grasp was made formidable by many weapons.

Verse 21

बह्वाभरणभूषाढ्यै रणे घोरनिनादिभिः । सिंहचर्मपरीधानं व्याघ्रत्वगुत्तरीयकं

Richly adorned with many ornaments, in battle they raised terrifying roars—wearing lion-skins as their garments and tiger-hide as their upper cloth.

Verse 22

गजाजिनकृताटोपं पतद्भृंगरवाकुलं । ईदृग्रूपं विधायेशो दनुदैत्यभयावहं

Having assumed a formidable guise clad as though in an elephant-hide covering, resounding with the buzzing of flying bees, the Lord fashioned such a form—one that struck terror into the Danu-born daityas.

Verse 23

अवातरन्महीं भीमो दनूनां क्षयकारकः । अंधासुरोपि दनुजः पुत्रं श्रुत्वा हतं युधि

The mighty one descended upon the earth, a bringer of destruction to the Dānava hosts. Even Andhāsura, the Dānava, on hearing that his son had been slain in battle, was struck with grief.

Verse 24

क्रोधेन तमसाविष्टो रणतूर्याण्यचोदयत् । संहत्यावहितः प्राप्तो यत्र ते त्रिदशाः स्थिताः

Overcome by the darkness born of wrath, he commanded the war-drums to resound; then, gathering his host and keeping his mind intent, he reached the place where those thirty gods were stationed.

Verse 25

महत्या सेनया सार्द्धं रथवारणयुक्तया । ते देवा दानवान्वीक्ष्य महाहवकृतादरान्

Accompanied by a vast army, furnished with chariots and war-elephants, the gods, beholding the Dānavas, grew eager for a mighty battle.

Verse 26

व्यपयाततनुत्राणाः शंभुं शरणमन्वयुः । मा भैरिति च तान्देवो देवानुक्त्वा त्रिलोचनः

Having lost their bodily protections, they sought refuge in Śambhu (Śiva). Then the three-eyed Lord addressed those gods, saying, “Do not fear.”

Verse 27

गृहीत्वा शूलमातिष्ठद्दंष्ट्रारवधरो रुषा । अंधकेनाथ रुष्टेन शतकोटिशरैर्गणाः

Seizing the trident, he stood forth in wrath, he whose roar was like the thunder of fangs. Then, when Andhaka too grew enraged, the Gaṇas were assailed with hundreds of crores of arrows.

Verse 28

निहताश्चापि देवानां बहूनामेकताकृतां । सस्फुलिंगार्चिषो वह्नेर्मुंचमानः पिनाकधृक्

And having struck down many of the gods—as though compressing them into a single mass—Śiva, bearer of Pināka, released fiery sparks and blazing flames as he advanced.

Verse 29

शरैः समावृतं चक्रे अंधकं रथगं ततः । दनुनाथो रथस्थोथ शिथिलः शिथिलायुधः

Then he covered Andhaka, seated upon his chariot, with a shower of arrows. Thereupon the lord of the Dānavas, though still upon his car, grew slack—his strength failing and his weapons loosening in his grasp.

Verse 30

निमंत्र्य दानवान्सर्वान्स योद्धुमुपचक्रमे । बहुधा तद्बलं भग्नं विविधायुधयोधिभिः

Having summoned all the Dānavas, he set about to fight; yet that host was again and again shattered by warriors wielding diverse weapons.

Verse 31

युधि वीरैर्हतं देवैः स्थाणुना सख्यमाश्रितैः । दानवश्चांधकः सैन्यं भिन्नं दृष्ट्वा कृतं सुरैः

In battle the gods—heroic and bound in friendship with Sthāṇu (Śiva)—slew them. And the demon Andhaka, seeing his army shattered by the devas, (responded accordingly).

Verse 32

आत्मानं च महेशेन निरुद्धं बाणकोटिभिः । विह्वलीभूतदेहोसौ धैर्यमालंब्य केवलम्

And he found himself restrained by Mahādeva with millions of arrows; his body thrown into distress, he clung only to steadfast courage.

Verse 33

पिनाकं चैव रुद्रस्य गृह्य रुद्रमताडयत् । पिनाकस्याभिघातेन रुद्रो भूमिमथागमत्

Seizing Pināka, Rudra’s bow, he struck Rudra; and by the blow of Pināka, Rudra then fell down upon the ground.

Verse 34

भूमौ निपातिते देवे चलितं भुवनत्रयं । तत्यजुः सागरा वेलां पर्वताः शिखराणि च

When the god fell upon the earth, the three worlds were shaken; the oceans abandoned their shorelines, and the mountains too forsook their peaks.

Verse 35

नक्षत्राणि वियोगीनि जग्मुर्मुक्तान्यनेकशः । पतिते भुवि देवेशे अंधको गदया पुनः

Many star-like missiles, released in volleys, scattered apart and sped away. And when the Lord of the gods fell to the ground, Andhaka once again struck with his mace.

Verse 36

जघान रुषितो नागं हत्वा तं पातयद्भुवि । शिवं त्यक्त्वा नागराजः प्रपलाय्यान्यतो गतः

Enraged, he struck down the serpent; having killed it, he cast it to the ground. Abandoning Śiva, the king of serpents fled away and went elsewhere.

Verse 37

मुहूर्त्ताच्चेतनां लब्ध्वा उत्थितः परमेश्वरः । गृहीत्वा परशुं दिव्यं दानवं नैव पश्यति

After a short while, having regained consciousness, the Supreme Lord rose up; taking hold of the divine axe, he no longer saw the Dānava (demon).

Verse 38

कृत्वा तु तामसीं मायां मायाशतविशारदः । तया विमोहिते देवे क्व नु वै दानवो गतः

But he fashioned a dark, deluding māyā—adept in hundreds of magical arts; once the god was bewildered by it, where indeed did the Dānava go?

Verse 39

शंभोर्भयमथो प्राप्य किं नु पापः करिष्यति । तमसा छादिता यावद्देवा व्याकुलतां गताः

Having fallen under fear of Śambhu (Śiva), what would the wicked not do? So long as they were veiled by darkness, the gods sank into agitation and distress.

Verse 40

संभ्रांतमानसानीकास्तदोचुः कार्यगौरवात् । एतस्मिन्नंतरे सूर्यस्तेजोरूपो व्यवस्थितः

Then those hosts, their minds shaken by the weight of the task, spoke. Meanwhile the Sun—established as the very form of radiance—stood forth.

Verse 41

उत्तस्थौ नररूपेण कुर्वन्वितिमिरा दिशः । नष्टे तमसि हृष्टाङ्गे खद्योते प्रकटे स्थिते

He rose in human form, making the directions free from darkness. When the gloom had vanished and the glow-worm’s light stood revealed, his body thrilled with joy.

Verse 42

देवा मुदमवापुस्ते स्पष्टाननविलोचनाः । उद्दीप्तास्तु सुराः सर्वे गणाः स्कंदपुरोगमाः

Those gods were filled with joy, their faces and eyes bright and clear. All the radiant divine hosts—led by Skanda—were blazing with splendor.

Verse 43

स्तुवंति विविधैस्तोत्रैः नररूपं दिवाकरम् । अनौपम्यं जगद्व्यापि ब्रह्मविष्णुशिवात्परम्

With many kinds of hymns they praise the Sun, who has assumed a human form: the incomparable One, all-pervading throughout the world, transcending even Brahmā, Viṣṇu, and Śiva.

Verse 44

स्निग्धविद्रुमसच्छायं सिंदूरारुणसप्रभम् । प्रभासंतं तदा दृष्ट्वा पंचांगालिंगितावनिः

Then, beholding Prabhāsa—shining with the smooth luster of coral, radiant with vermilion-red splendor—the earth, as it were, embraced it with all her five limbs.

Verse 45

पुनः प्रणामप्रवणं प्रणिधानपुरःसरम् । आलोक्य स्निग्धया दृष्ट्या देवदेवं त्रिलोचनः

Then, seeing the Lord of gods—again inclined to bow, with reverent attention foremost—Trilocana (the Three-eyed One) looked upon him with a gentle, affectionate gaze.

Verse 46

उवाच स्निग्धगंभीर वाचा देवं शनैर्हरः । पूरयन्निव तेजोभिर्भगवान्भुवनत्रयम्

Hara (Śiva), in a gentle yet profound voice, slowly addressed the Lord, as if the Blessed One were filling the three worlds with his radiance.

Verse 47

दैत्यमायाभिपन्नानां दर्शनाकुलचेतसाम् । प्राणिनामिदमेवैकमविसंवादि दैवतम्

For living beings who have fallen under the demons’ illusions and whose minds are bewildered by what they see, this alone is the one unfailing divine refuge.

Verse 48

अयमेव च संसारसागरात्सकलादपि । सत्त्वानुत्तारयन्देवः कर्णधाराय ते प्रभुः

This very Lord—your Master—is the divine helmsman who lifts all beings across the ocean of worldly existence, from every side.

Verse 49

यजंतो जंतवो भक्त्या यं देवं विविधाः सदा । निःश्रेयसाय कल्पंते तं नतो भास्करं विभुम्

Creatures ever worship, with devotion and in diverse ways, that Deity who leads them to the highest good; I bow to the all-powerful Bhāskara, the Sun.

Verse 50

यस्तूदयाद्रिशिखरे मकुटायमानलीलागभस्तिभिरलं कुसुमप्रकाशैः । व्याप्य स्वदीधितिगणैः प्रदिशो दिशश्च देदीप्यते स सविता विभवाय लोके

He who, at sunrise upon the peak of the eastern mountain, appears as though crowned—his playful rays richly blossoming with flower-like radiance—and who, spreading forth his multitudes of beams, illumines the intermediate quarters and all directions: that Sun, Savitṛ, shines for the world’s prosperity.

Verse 51

ब्रह्मेंद्ररुद्रमरुदच्युतवह्निपाथो नाथ प्रयोगनिपुणैश्च ऋषींद्रसंघैः । श्रेयोर्थिभिः प्रतिदिनं दिवसांगरागैर्दिव्यांगरागपरिलिप्त समस्तदैहैः

O Lord, Brahmā, Indra, Rudra, the Maruts, Acyuta (Viṣṇu), Agni, and the Lord of Waters—together with hosts of great ṛṣis skilled in sacred rites—are worshipped day after day by seekers of the highest good, their whole bodies anointed with divine unguents and daily fragrant sandal-pastes.

Verse 52

पूज्यं वपुस्तव सदा प्रलये हि वेदैर्गीर्भिर्विचित्रपदमंडलमंडिताभिः । ये त्वां स्तुवंति परसद्मनि सद्महीना नित्यं प्रसारितकरा भुवि ते भवंति

Your form is ever worthy of worship; even at the time of cosmic dissolution the Vedas, with hymns adorned by wondrous patterns of words and meters, praise You. Those who extol You in the supreme abode—though they have no fixed dwelling—continually become in the world as ones with hands outstretched in reverent supplication and devotion.

Verse 53

ये दद्रुकुष्ठपिटिकादिभिरर्दितांगाः शीर्णत्वचः कुनखिनश्च्युतकेशनाशाः । देवेश तेपि तवपादनता भवंति सद्यो द्विरष्टशरदाकृतयो मनुष्याः

Those whose bodies are afflicted with ringworm, leprosy, boils and the like—whose skin is worn away, whose nails are diseased, and whose hair is falling out—O Lord of the gods: even they, upon bowing at Your feet, immediately become human beings of youthful appearance, as though only sixteen years of age.

Verse 54

सामेति सामगगणा हि मखार्थकं त्वामध्वर्यवस्त्वृगिति बह्वृचमुख्यपूगाः । त्वामेवमार्यमिति कार्यविदोधिगंतुं नागाश्च वेति पितरोप्यथ सर्वगंधम्

The Sāma-chanters call You “Sāman,” for You are the very purpose of sacrifice; the Adhvaryu priests of the Yajurveda and the Ṛg-vedic reciters, led by the Bahvṛcas, proclaim You each in their own manner. The wise, knowing the true aim of action, recognize You alone as the Noble One; the Nāgas too—and even the Pitṛs—draw near to You, O all-pervading Fragrance, the essence of all.

Verse 55

मायेति चोपनिषदर्कषडेव देवा मर्त्यास्तथा वयमिवेह उपासतेऽमी । गंधर्वकिन्नरगणाः सहचारणैस्तु रूपं तथा च भगवन्प्रतिपद्यसे त्वम्

Even the gods—the six radiant ones praised in the Upaniṣads—worship You here as “Māyā”; and mortals do likewise, as do we. The hosts of Gandharvas and Kinnaras, together with the Cāraṇas, worship You too; and thus, O Blessed Lord, You assume a form that accords with them.

Verse 56

येनार्चयंति सततं भवतोर्च्यमर्चिस्तेर्चिष्प्रतापितदिगंबरवित्तहीनाः । क्षुत्क्षामकंठजठराघटखर्परेण भिक्षामटंति परवेश्मसुतेर्थहीनाः

Those who constantly worship the adorable Lord with that mere flame, scorched by its heat, become naked and destitute. With throat and belly wasted by hunger, carrying only a pot and a begging-bowl, they wander for alms from others’ houses, deprived of the true sacred refuge.

Verse 57

उत्फुल्लकोकनदकोशविशालनेत्रमीषद्विलासलुलिताञ्चितपिंगतारम् । कामं प्रशस्ततरसुंदरहाररम्यमुत्तुंगपीवरपयोधरभारखिन्नं

Her eyes were wide like fully blossomed buds of the red lotus; her tawny hair was touched with a gentle, playful grace. Adorned with a most splendid and beautiful necklace, she seemed wearied by the weight of her lofty, full breasts.

Verse 58

रंभोपमोरु पृथुपीननितंबबिंबानद्धक्वणन्मणिरणद्रशनाकलापं । बृंदं ललाटतटकोटिपटांतलंबि हेमांचलांचितमुखं कुलपालिकानाम्

A host of clan-protecting women appeared—thighs like Rambhā’s, with broad, full, orb-like hips; wearing girdles whose strings of jewels jingled sweetly; with cloth-ends hanging down from the edge of their foreheads; and with faces adorned by golden veils.

Verse 59

कांतं गृहेषु कलगद्गदभाषितानां झंकारनूपुररवेणविरावितानाम् । तेषां कृशानुकरमिन्दुसमानकांतं यैरर्चितोसि भगवन्भवमोचनस्त्वं

O Lord, Liberator from worldly becoming—You are worshipped by those whose homes resound with sweet, faltering speech and the jingling music of anklets; and to them You appear radiant like the moon, with a brilliance like fire.

Verse 60

ब्रह्मा त्वमेव हरिरस्यनिलोऽनलोसि रुद्रोंऽतकोसि वरुणोऽस्यमराधिपोसि । सोमोसि वायुरसि भूरसि चेश्वरोसि यज्ञोसि वित्तपतिरस्यपराजितोसि

You alone are Brahmā; You are Hari (Viṣṇu). You are the Wind and the Fire; You are Rudra and Antaka (Death). You are Varuṇa and the Lord of the gods. You are Soma; You are Vāyu; You are the Earth and also the Supreme Lord. You are the sacrifice (Yajña); You are Kubera, lord of wealth; You are the Unconquered.

Verse 61

ते सप्तसप्तिसुरवाहरणेन मुक्ता भूमावथेति तरसोरुतरंतरीताः । व्योमैतदंतरहितं परितो हि गत्वा गच्छंति न श्रमदं हिमनागपीमे

Released by the conveyance of the gods in groups of seven-times-seven, they swiftly descend to the earth, crossing from one region to another. Then, having gone all around through the unobstructed sky, they proceed—without fatigue—into the terrible Himalayan mountains.

Verse 62

ध्यानैकयोगनिरताश्च समाधिभावात्ध्यात्वा पदं तव तुरीयमनंतमूर्ते । मुक्तामयास्तनुभृतो न भियाभियुक्तास्तद्ब्रह्मशाश्वतमचिंत्यमनाद्यनंतं

Absorbed solely in the yoga of meditation, and through the state of samādhi, they contemplate Your fourth (transcendent) abode, O Infinite-Formed One. Freed from all affliction, embodied beings are no longer driven by fear—having attained that Brahman which is eternal, inconceivable, beginningless, and endless.

Verse 63

जन्मादिरोगरहितं परमं पुराणमीशं जरामरणशोकभयातिरिक्तम् । स्थूलानुभावनगणागणितं विशुद्धं वेदांतवादिभिरलं परिमन्यते यत्

That supreme Purāṇa is revered as the Lord Himself—free from the disease of birth and the like, beyond old age, death, sorrow, and fear; pure and immeasurable, not to be reckoned even by the multitude of its evident teachings—thus it is highly esteemed by the exponents of Vedānta.

Verse 64

त्वामग्निपुंजवपुषं तपसां निवासं याता दिवं सुचिरकालमुपास्यभक्ताः । भानो सुरासुरसमूहशिरोनिघृष्ट पादारविंदयुगलामलचारुमूर्त्ते

O Sun (Bhānu), whose body is a mass of fire, abode of austerities—devotees who have long worshiped you in bhakti attain heaven. O beautiful, immaculate One, whose pair of lotus-feet is honored by the heads of multitudes of gods and asuras!

Verse 65

भूतेशभूतवरदा सकृदव्ययात्मन्व्योमाट्टहाससवितर्भुवनैकदीप । ऋक्साममंत्रयजुषामधिवास नाम सृष्टिस्थितिप्रलयकारणलोकपाल

O Lord of beings, bestower of boons even upon spirits; O imperishable Self—Sun of the sky, whose laughter resounds aloft, the single lamp of the worlds; abode of the Ṛg and Sāma, of mantras and the Yajus—O protector of the worlds, the cause of creation, preservation, and dissolution.

Verse 66

दीनस्य देव कृपणस्य भवेभवे मे मग्नस्य चारुदविचार मनोरथानि । शश्वद्यतीश्वर शशी करकंकघोरोत्पातो जरामरणशोकरुगांतरस्य

O Lord, I am wretched and helpless, birth after birth, sunk in samsara; yet within me arise fair and subtle imaginings and desires. O eternal Lord of ascetics—be to me like the moon, the auspicious dispeller of the dreadful omens of this condition: old age, death, sorrow, and the many inner diseases.

Verse 67

यः प्रातः सायमिदं मध्याह्ने वा पठेच्च दीप्तांशोः । सालोक्यं याति रवेः प्राप्नोति धर्मार्थकामांश्च

Whoever recites this in the morning, in the evening, or at midday, attains residence in the realm of the radiant Sun (Ravi), and also obtains dharma, artha, and kāma.

Verse 68

नित्यं तस्माच्च सूर्याच्च मनसोभिहितं च यत् । नमस्ते देवदेवेश भक्तानामभयंकर

That which the mind ever utters, and which that Sun also praises—salutations to You, O God of gods, bestower of fearlessness upon Your devotees.

Verse 69

सुब्रह्मण्य नमस्ते तु सर्वदेवनमस्कृत । तिग्मांशो वै नमस्तुभ्यं जगतश्चक्षुषे नमः

Salutations to You, O Subrahmaṇya, revered by all the gods. O Tigmāṃśu, radiant Sun, salutations to You indeed—salutations to the Eye of the world.

Verse 70

प्रभाकर नमस्तेस्तु भानो जय जगत्पते । अनेन दनुमुख्येन पीडितोहं जगत्पते

O Prabhākara, salutations to You; O Bhānu, victory to You, O Lord of the world. By this foremost offspring of Danu I am afflicted, O Lord of the world.

Verse 71

किं करोमि कथं चैनं घातयामि दिवाकर । सूर्य उवाच । जय शूलेन पापिष्ठं मायाशतविशारदम्

“What shall I do, and how shall I strike him down, O Divākara?” Sūrya said: “Conquer that most wicked one—skilled in hundreds of deceits—by means of the trident.”

Verse 72

जयं प्राप्नुहि देवेश हत्वा शूलेन चांधकम् । गृह्य शूलं ततो दूरमाक्षिप्य हर तेजसा

O Lord of the gods, attain victory by slaying Andhaka with the trident. Then, taking up the trident, hurl it far away—O Hara—by your radiant power.

Verse 73

ततोन्धकस्त्रिशूलेनाताडयत्पापकर्मकृत् । तस्मिन्युद्धे तथा रुद्रो ह्यन्धकेनाभिपीडितः

Then Andhaka—doer of sinful deeds—was struck by the trident. In that battle, Rudra too was hard-pressed and afflicted by Andhaka.

Verse 74

मुमोच बाणमुत्युग्रं नाम्ना पाशुपतं हि यत् । पिनाकमानम्य दोर्भ्यां पिनाकी शंकरः स्वयम्

Śaṅkara himself—Pinākī, bearer of the bow Pināka—bent his bow with both arms and released that exceedingly fierce arrow known as the Pāśupata.

Verse 75

रुद्रबाणविनिर्भेदाद्रुधिरादन्धकस्य तु । अंधकाश्च समुत्पन्नाश्शतशोथ सहस्रशः

From the blood of Andhaka—spilled by the piercing of Rudra’s arrows—Andhakas arose again, by the hundreds and then by the thousands.

Verse 76

तेषां विदार्यमाणानां रुधिरादपरे पुनः । बभूवुरंधका घोरा यैर्व्याप्तमखिलं जगत्

As they were being torn apart, from their blood there arose yet more dreadful Andhakas—by whom the entire world became pervaded.

Verse 77

तं तु मायाविनं दृष्ट्वा देवदेवस्तदांधकम् । पानार्थमंधकस्यास्रं ससृजे मातृकास्तदा

But when the Lord of gods saw that sorcerous Andhaka, then—so that Andhaka’s blood might be drunk—he created the Mother-goddesses (Mātṛkās) at that time.

Verse 78

माहेश्वरीं तथा ब्राह्मीं शौरीं वा बाडवीं तथा । सौपर्णीमथ वायव्यां शंखिनीं तैत्तिरीं तथा

Also (there are) the Māheśvarī, the Brāhmī, the Śaurī, and the Bāḍavī; likewise the Sauparṇī, the Vāyavyā, the Śaṅkhinī, and the Taittirī.

Verse 79

सौरीं सौम्यां शिवदूतीं चामुंडामथ वारुणीं । वाराहीं नारसिंहीं च वैष्णवीं च विभावरीं

They invoked the holy Mothers—Saurī, Saumyā, Śivadūtī, and Cāmuṇḍā; then Vāruṇī; Vārāhī and Nārasiṃhī; and also Vaiṣṇavī and Vibhāvarī.

Verse 80

शतानंदां भगानंदां पिच्छिलां भगमालिनीं । बालामतिबलां रक्तां सुरभीं मुखमंडिताम्

They praised in recitation: Śatānandā, Bhagānandā, Picchilā, and Bhagamālinī; and also Bālā, Atibalā, Raktā, Surabhī, and Mukhamaṇḍitā.

Verse 81

मातृनंदां सुनंदां च बिडानीं शकुनीं तथा । रेवतीं च महापुण्यां तथैव शिखिपट्टिकां

They named Mātṛnandā and Sunandā, and also Biḍānī and Śakunī; Revatī too—of great merit—and likewise Śikhipaṭṭikā.

Verse 82

शूलेन च ततो दैत्यं बिभेद त्रिपुरांतकः । निर्गतं रुधिरं तस्मात्पपुस्ता मातरस्तदा

Then Tripurāntaka pierced the demon with his trident. Blood streamed forth from him, and at that very moment the Mother-goddesses drank it.

Verse 83

नीरक्तो हि तदा दैत्यश्शुष्कतां प्राप भूपते । शूले प्रोतस्तदा दैत्यो दिव्यवर्षसहस्रकम्

Then, O king, the Daitya—drained of blood—became utterly dried up. Impaled upon the trident, that Daitya remained so for a thousand divine years.

Verse 84

महाबलेन रुद्रेण विधृतोपि मृतो नहि । स्तुतस्तेन तदा शंभुर्भक्त्या दैत्येन सुव्रत

Though seized by mighty Rudra, he did not die. Then that demon praised Śambhu with devotion, O virtuous one.

Verse 85

नमोस्तु शंभो भवनाशहेतो नमोस्तु ते देव वरप्रसीद । त्वं भू जलाग्नीरनभोर्कसोमयज्वाष्टमूर्तिर्भवभावनोलम्

Salutations to you, Śambhu, the cause of the dissolution of worldly existence. Salutations to you, O God—be gracious and bestow boons. You are the earth, the waters, the fire, the air, the sun, the moon, and the sacrificer; thus you are the Lord of the eightfold form, who brings beings into existence and sustains them.

Verse 86

त्वां वै बाणो बहुवाद्येन तोष्य प्राप्तश्चैश्यं स्वे पुरे तत्स्वरक्ष्यम् । रक्षोधीशो बाहुभिस्तोल्यशैलं युष्मत्क्रांतक्लिष्टरूपो ह्यनौषीत्

Bāṇa, having pleased you with many musical instruments, came and obtained sovereignty in his own city, along with the protection of his domain. But the lord of the Rākṣasas, lifting a mountain with his arms, endured—his form was distressed because he had been struck down by you.

Verse 87

प्राप्तोप्यैश्यं सर्वरक्षोगणानां पुत्रं चापि प्रोर्जितं शक्रबंधम् । भवभयहर हर परम उदार मम सुखकरण निखिल सुरसार

Even after attaining sovereignty over all the hosts of rākṣasas, and even after begetting a son renowned as a kinsman of Indra—O Hara, remover of the fear of saṃsāra, supremely generous—be a source of happiness to me, O essence of all the gods.

Verse 88

जितमरुदभिमतवितरणपार तव पदकमलमिहारणसार । तवेश पादपंकजं करोति यो नरो हृदि सदेशतस्य वांछितं ददासि भक्तिभावितः

O Lord, your lotus-feet are the very essence here for crossing beyond the gifts sought even by the gods. Whoever places your lotus-feet within his heart, to that devotee, moved by devotion, you grant the desired boon without delay.

Verse 89

मुनीश्वराः पुरा हरं भवंतमेवमादरात्प्रपूज्य लिंगरूपिणं समापिता मनोरथान् । भवोद्भवैकरूपिणं प्रपंचपंचकाकृतिं विचिंत्यवृक्षकोटरस्थ एष जीवजीवनं

In ancient times the great sages, with deep reverence, worshipped Hara (Śiva) in the form of the Liṅga, and their cherished aims were fulfilled. Meditating on Him as the single form—origin and source of becoming—and as the embodiment of the world’s fivefold manifestation, they realized: “He, dwelling in the hollow of the tree of existence, is the very life of living beings.”

Verse 90

भवेद्भवाङ्घ्रिचिंतनाप्तसर्वकामईश्वर त्वदीय किंकरान्विते पदे पदे समागतः । मूढोहं नाभिजानामि त्वां स्तोतुं भक्तवत्सल

O Lord, by contemplating Your feet one attains every desired goal. At every step I have come to You, accompanied by Your own attendants. Yet I am foolish—I do not know how to praise You, O lover of Your devotees.

Verse 91

सदीश्वरेण मनसाप्यनुकंप्यो रणं गतः । इति स्तुतो महेशस्तु भक्त्या दैत्येन सादरं

Though he was one whom the Lord could move to compassion even within the mind, he went to the battlefield. Thus, with devotion, Maheśa (Śiva) was respectfully extolled by the Daitya.

Verse 92

गणेशतां ददौ तस्मै नाम भृंगीरिटीति च । एष ते महिमा भूप हरस्य भवहारिणः

He granted him the status of Gaṇeśa and also bestowed upon him the name “Bhṛṅgīriṭi.” O king, such is the greatness of Hara, the remover of worldly bondage.

Verse 93

कथितो विघ्नविघ्नाख्यस्तत्पराणां सुखावहः । भीष्म उवाच । मनुष्यस्यापि देवत्वं सुखं राज्यं धनं यशः

Thus has been described the one called “the remover of obstacles,” who brings happiness to those devoted to him. Bhīṣma said: Even for a human being, divinity, happiness, sovereignty, wealth, and fame may be attained.

Verse 94

जयं भोग्यं तथारोग्यमायुर्विद्यां श्रियं सुतं । बंधुवर्ग शिवं सर्वं ब्रूहि मे विप्रसत्तम

Tell me, O best of brāhmaṇas, of victory and enjoyments, and likewise of health; of long life, knowledge, prosperity, and a son; and of kinsmen and every auspicious good—explain all this to me.

Verse 95

पुलस्त्य उवाच । एभिर्गुणैर्युतः श्रीमान्सदैवब्राह्मणो भुवि । त्रैलोक्ये तु सदा मेध्यो विप्रदेवो युगेयुगे

Pulastya said: Endowed with these virtues, he is ever illustrious as a brāhmaṇa upon the earth; throughout the three worlds he is always pure and worthy, a god among sages in every age.

Verse 96

पूजयित्वा द्विजान्देवाः स्वर्गं भुंजंति चाक्षयं । धरामवंति राजानो लोकावित्तं सुखं शिवं

Having honored the twice-born (brāhmaṇas), the gods enjoy heaven that is imperishable; and kings protect the earth, gaining worldly prosperity, happiness, and auspicious welfare.

Verse 97

लोके विप्र समो नास्ति देवानामपि दैवतं । स च धर्ममयः साक्षाद्भुवि मुक्तिप्रदो भृशं

In the world, O brāhmaṇa, there is none equal to him—he is a divinity even for the gods. He is verily Dharma embodied in person, and upon the earth he powerfully bestows liberation (mokṣa).

Verse 98

लोकानां स गुरुः पूज्यस्तीर्थभूतोऽनघो जनः । सर्वदेवालयः सत्वो निर्मितो ब्रह्मणा पुरा

For the worlds, he is a venerable teacher, worthy of worship—a sinless person who has become a living tīrtha, a sacred ford. That pure being, a shrine of all the gods, was fashioned long ago by Brahmā.

Verse 99

इममर्थं पुरा पृष्टो नारदेन पितामहः । कस्मिंस्तु पूजिते ब्रह्मन्प्रसादी माधवो भवेत्

Long ago, Nārada asked this matter of the Grandfather (Brahmā): “O Brahman, by worshipping whom—or what—does Mādhava (Viṣṇu) become pleased?”

Verse 100

ब्रह्मोवाच । यस्य विप्राः प्रसीदंति तस्य विष्णुः प्रसीदति । तस्माद्ब्राह्मण शुश्रूषुः परं ब्रह्माधिगच्छति

Brahmā said: He with whom the brāhmaṇas are pleased—Viṣṇu is pleased with him. Therefore, one who diligently serves the brāhmaṇas attains the Supreme Brahman.

Verse 101

विष्णुर्ब्राह्मणदेहेषु सदा वसति नान्यथा । तस्माद्ब्राह्मणपूजायां विष्णुस्तुष्यति तत्क्षणात्

Viṣṇu dwells continually in the bodies of brāhmaṇas—never otherwise. Therefore, when brāhmaṇas are worshipped, Viṣṇu is pleased at that very moment.

Verse 102

विप्रान्यः पूजयेन्नित्यं दानमानार्चनादिभिः । कृतं क्रतुशतं तेन विध्युक्तं प्रियदक्षिणम्

One should daily honor the brāhmaṇas with gifts (dāna), respect, worship, and the like. By doing so, one is deemed to have performed a hundred sacrifices, in accordance with injunctions and with pleasing dakṣiṇā.

Verse 103

ब्राह्मणस्य मुखं क्षेत्रमनूषरमकण्टकम् । वापयेत्सर्वबीजानि सा कृषिस्सार्वकालिकी

A brāhmaṇa’s mouth is a field—neither barren nor thorny. One should sow all seeds there; that is the husbandry that bears fruit at all times.

Verse 104

अभिगम्य तु यद्दत्तं यच्च दानं मनोरमं । विद्यते सागरस्यांतो दानस्यांतो न विद्यते

A gift given after personally approaching the worthy, and every delightful act of charity—there is an end to the ocean, but there is no end to the merit and scope of giving.

Verse 105

मनसापि न हिंसंति भूदेवमाततायिनं । मनोनुकूलतां यांति देवैरपि च दुर्लभां

They do not harm—even in thought—one who is an aggressor against a brāhmaṇa; they attain a state of inner harmony, rare even among the gods.

Verse 106

गृहे यस्यागतो विद्वान्नैराश्यं नोपगच्छति । सर्वपापक्षयस्तस्य चाक्षयं स्वर्गमश्नुते

He in whose house a learned man arrives and who does not fall into despondency—all his sins are destroyed, and he attains imperishable heaven.

Verse 107

काले देशे च पात्रे च विप्रे यच्चार्पयेद्वसु । तद्धनं चाक्षयं विद्धि जन्मजन्मनि तिष्ठति

Whatever wealth one offers to a brāhmaṇa at the proper time, in the proper place, and to a worthy recipient—know that wealth to be imperishable; it remains with one life after life.

Verse 108

न च दारिद्यतामेति नातुरो न च कातरः । मनोनुकूलां प्रमदामर्चयित्वा द्विजान्लभेत्

He does not fall into poverty, nor become sick, nor distressed; having honored the beloved woman agreeable to his mind, he gains the favor and support of the twice-born.

Verse 109

कृत्वा साहसकर्माणि दद्याद्विप्राय पर्वसु । तद्दानं सुगुणं प्रोक्तमभयं लाभ एव च

Having performed daring and strenuous deeds, one should give gifts to a brāhmaṇa on sacred festival days. Such dāna is declared richly meritorious, granting freedom from fear and bringing gain as well.

Verse 110

विप्रपादतलोद्घृष्टि क्षती भवति यः करः । स करः श्रीकरो नाम अन्यः कर्मकरः करः

That hand which is injured by rubbing against the sole of a brāhmaṇa’s foot is called “Śrīkara,” the auspicious hand; any other hand is merely a hand that performs work.

Verse 111

विप्रपादरजः पूताः पूतास्तज्जलबिन्दुभिः । विपद्भिश्च सदा पापैर्मुक्ता यांति त्रिविष्टपम्

Purified by the dust of a brāhmaṇa’s feet, and purified by the drops of water connected with him, they are ever freed from sins and misfortunes, and they go to Triviṣṭapa (heaven).

Verse 112

विप्रपादरजः पूताः शुचयो गृह चत्वराः । पुण्यक्षेत्रसमास्ते स्युः प्रशस्ता यज्ञकर्मसु

Courtyards of homes, purified by the dust of a brāhmaṇa’s feet, become clean; they are regarded as equal to sacred pilgrimage-fields and are praised as fit places for sacrificial rites (yajña).

Verse 113

आदौ ब्रह्ममुखाद्विप्रः समुद्भूतः पुरानघः । वेदास्तत्रैव संजाताः सृष्टिसंस्थिति हेतवः

In the beginning, O brāhmaṇa—ancient and sinless—(the primordial being) arose from Brahmā’s mouth. There itself the Vedas were born, as the very causes of creation and the sustaining of cosmic order.

Verse 114

तस्माद्विप्रमुखे वेदाश्चार्पिताः पुरुषेण हि । पूजार्थं सर्वलोकानां सर्वयज्ञार्थतो ध्रुवम्

Therefore, the Supreme Person indeed entrusted the Vedas to the foremost among brāhmaṇas, as a sure means for the worship of all worlds and for the purpose of all sacrifices (yajñas).

Verse 115

पितृयज्ञे विवाहे च वह्निकार्येषु शांतिषु । प्रशस्ता ब्राह्मणा नित्यं सर्व स्वस्त्ययनेषु च

In rites for the ancestors (pitṛ-yajña), in marriage, in fire-sacraments, and in pacificatory ceremonies, brāhmaṇas are always esteemed as especially auspicious—indeed, in all acts performed for well-being and good fortune.

Verse 116

देवा भुंजंति हव्यानि बलिप्रेतादयोऽसुराः । पितरश्चैव कव्यानि विप्रस्यैव मुखाद्र्धुवम्

The gods partake of the havya oblations; the asuras—such as Bali and the pretas—partake of their allotted offerings; and the Pitṛs partake of the kavya ancestral offerings—all, without doubt, through the mouth of a brāhmaṇa.

Verse 117

देवेभ्यश्च पितृभ्यश्च यो दद्याद्यज्ञकर्मसु । दानं होमं बलिं चैव विना विप्रेण निष्फलम्

In sacrificial rites (yajña), whatever one offers to the gods and to the Pitṛs—charity, fire-oblation (homa), and ritual offering (bali)—becomes fruitless if done without a brāhmaṇa.

Verse 118

भुंजंति चासुरास्तत्र प्रेता दैत्याश्च राक्षसाः । तस्माद्ब्राह्मणमाहूय तेषु कर्माणि कारयेत्

There, asuras, pretas, daityas, and rākṣasas partake (of the offerings). Therefore, having summoned a brāhmaṇa, one should have the prescribed rites performed in that regard.

Verse 119

काले देशे च पात्रे च लक्षकोटिगुणं भवेत् । श्रद्धया च द्विजं दृष्ट्वा प्रकुर्यादभिवादनम्

When a gift or meritorious act is performed at the proper time, in the proper place, and for a worthy recipient, its fruit becomes multiplied by hundreds of thousands and by crores. And upon seeing a twice-born (brāhmaṇa) with faith, one should offer respectful salutation.

Verse 120

दीर्घायुस्तस्य वाक्येन चिरंजीवी भवेन्नरः । अनभिवादनाद्विप्र द्वेषादश्रद्धयापि च

By his utterance a man becomes long-lived, indeed attains a very prolonged life; but, O brāhmaṇa, this benefit is lost even through failing to offer respectful salutation—likewise through hatred and even through lack of faith.

Verse 121

आयुः क्षीणं भवेत्पुंसां भूतिनाशश्च दुर्गतिः । आयुर्वृद्धिर्यशोवृद्धिर्वृद्धिर्विद्या धनस्य च

For people, lifespan becomes diminished; prosperity is destroyed and misfortune follows. Conversely, lifespan increases, fame increases, and there is increase in knowledge and wealth as well.

Verse 122

पूजयित्वा द्विजान्श्रेष्ठो भवेन्नास्त्यत्र संशयः । न विप्रपादोदककर्दमानि न वेदशास्त्रप्रतिघोषितानि

By honoring the twice-born (brāhmaṇas), one indeed becomes foremost—of this there is no doubt. But true excellence is not attained merely by the muddy wash-water from a brāhmaṇa’s feet, nor by mere loud recitation of the Vedas and śāstras.

Verse 123

स्वाहा स्वधा स्वस्तिविवर्जितानि श्मशानतुल्यानि गृहाणि तानि । नारद उवाच । कश्च पूज्यतमो विप्रो ह्यपूज्यो वाथ को भवेत्

Houses that are devoid of the utterances “svāhā,” “svadhā,” and “svasti” are like cremation grounds. Nārada said: “Which brāhmaṇa is the most worthy of honor, and who, on the other hand, becomes unworthy of honor?”

Verse 124

विप्रस्य लक्षणं ब्रूहि याथातथ्यं गुरोरपि । ब्रह्मोवाच । पूज्यः श्रोत्रियको नित्यं सदाचारसमन्वितः

“Describe, truthfully as it is, the characteristics of a brāhmaṇa—and also of a guru.” Brahmā said: “The śrotriya, learned in the Veda, is ever worthy of reverence and endowed with good conduct and right practice …”

Verse 125

सद्वृत्तः कलुषैर्मुक्तस्तीर्थभूतो जनोऽनघः । नारद उवाच । जातः कः श्रोत्रियस्तात सत्कुले वाप्यसत्कुले

A person of good conduct, freed from impurities, becomes like a tīrtha—a sinless one. Nārada said: “Dear father, who indeed becomes a śrotriya: one born in a good family, or even in a bad family?”

Verse 126

सदसत्कर्मकर्ता वा कः पूज्यो भुवि बाडवः । ब्रह्मोवाच । सत्श्रोत्रियकुले जातो ह्यक्रियो नैव पूजितः

“O Bāḍava, who on earth is worthy of honor—one who performs good deeds or bad?” Brahmā said: “Even if born in a lineage of śrotriyas, if he is inactive and fails to perform the proper duties, he is not to be honored.”

Verse 127

असत्क्षेत्रकुले पूज्यो व्यास वैभांडकौ यथा । क्षत्रियाणां कुले जातो विश्वामित्रोस्ति मत्समः

Even in an unworthy place or family, one may be worthy of honor—just as Vyāsa and Vaibhāṇḍaka were. And though born in a kṣatriya lineage, Viśvāmitra became my equal.

Verse 128

वेश्यापुत्रो वसिष्ठश्च अन्ये सिद्धा द्विजादयः । तस्मात्सच्छोत्रियादीनां शृणु पुत्रक लक्षणम्

Vasiṣṭha was the son of a courtesan, and likewise there were other accomplished ones—brāhmaṇas and the rest. Therefore, dear child, listen to the defining characteristics of the true śrotriya and of others.

Verse 129

धरायां तीर्थभूतानां सर्वपापहराय च । जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते

On earth they are like sacred tīrthas, removing all sins. By birth a man is to be known as a brāhmaṇa; by the purificatory rites (saṃskāras) he is called “twice-born” (dvija).

Verse 130

विद्यया याति विप्रत्वं त्रिभिः श्रोत्रियलक्षणम् । विद्यापूतो मंत्रपूतो वेदपूतस्तथैव च

By learning one attains the status of a brāhmaṇa; and the marks of a śrotriya are threefold: purified by knowledge, purified by mantra, and likewise purified by the Veda.

Verse 131

तीर्थस्नानादिभिर्मेध्यो विप्रः पूज्यतमः स्मृतः । नारायणे सदा भक्तः शुद्धांतःकरणस्तथा

Through sacred bathing at tīrthas and similar observances, a brāhmaṇa becomes purified and is remembered as most worthy of worship—especially when he is ever devoted to Nārāyaṇa and possesses a mind and heart purified within.

Verse 132

जितेंद्रियो जितक्रोधस्समः सर्वजनेषु च । गुरुदेवातिथेर्भक्तः पित्रोः शुश्रूषणे रतः

Self-controlled and victorious over anger, even-minded toward all people; devoted to guru, deity, and guest; and constantly engaged in serving his parents.

Verse 133

परदारे मनो यस्य कदाचिन्नैव मोदते । पुराणकथको नित्यं धर्माख्यानस्य संततिः

He whose mind never, at any time, delights in another man’s wife—such a one is ever a true narrator of the Purāṇas, a constant upholder and transmitter of righteous sacred discourse.

Verse 134

अस्यैव दर्शनान्नित्यमश्वमेधादिजं फलम् । संलापे गतिमेत्यस्य भागीरथ्या प्लवस्य च

By merely beholding this (sacred place/object), one continually attains the merit born of the Aśvamedha and other great sacrifices (yajñas). And by conversing here, one also reaches the blessed state associated with the Bhāgīrathī (Gaṅgā) and with Plava as well.

Verse 135

व्रतैश्च विविधैः पूतो नित्यस्नानद्विजार्चनैः । मित्रामित्रे दयालुः स्यात्समः सर्वजनेषु च

Purified by diverse vows, by daily bathing, and by honoring the twice-born (dvijas), one should be compassionate to both friend and foe, and remain even-minded toward all people.

Verse 136

परस्वं न हरेद्यस्तु तृणमप्यटवीगतम् । कामक्रोधादिनिर्मुक्त इंद्रियैरजितः पुमान्

A man who does not take what belongs to another—even a blade of grass found in a forest—who is free from desire, anger, and the like, and whose senses are not conquered by objects, is truly a self-controlled person.

Verse 137

परदारान्न गृह्णाति मनसापि गृहागतान् । नारद उवाच । गायत्र्या लक्षणं किं वा प्रत्येकाक्षरजं गुणम्

He does not appropriate another man’s wife—even in his mind—though she may have come to his house. Nārada said: “What, then, is the defining characteristic of the Gāyatrī, or the virtue that arises from each of its syllables?”

Verse 138

कुक्षिचरणगोत्राणां तस्या ब्रूहि सुनिश्चयम् । ब्रह्मोवाच । छंदो गायत्री गायत्र्याः सविता देवता ध्रुवम्

Tell me with certainty her proper classification—regarding her belly, feet, and lineage. Brahmā said: “Her metre (chandas) is Gāyatrī; and for the Gāyatrī, Savitṛ is indeed the deity, without doubt.”

Verse 139

शुक्लवर्णात्वग्निमुखा विश्वामित्र ऋषिस्तथा । ब्रह्मणश्शिरआरूढा शिखा विष्णु हृदि स्थिता

White in hue and fire-faced, with Viśvāmitra as the seer: this crest-flame, mounted upon Brahmā’s head, is established in Viṣṇu’s heart.

Verse 140

उपनयने नियोगः स्यात्सांख्यायन सगोत्रजा । त्रैलोक्यचरणा ज्ञेया पृथिवीकुक्षि संस्थिता

At the time of upanayana, the appointment should be made according to rule, O Sāṃkhyāyana, with one belonging to the same gotra. She is to be known as “the foot (support) of the three worlds,” situated within the womb of the Earth.

Verse 141

चतुर्विंशतिस्थाने च पादादौ मस्तकांतके । चतुर्विंशत्यक्षरं न्यस्य ब्रह्मलोकं स विंदति

Placing the twenty-four syllables in the twenty-four locations—from the feet at the beginning up to the head at the end—one attains the world of Brahmā (Brahmaloka).

Verse 142

प्रत्यर्णदेवतां ज्ञात्वा विष्णुसायुज्यमाप्नुयात् । अपरं च प्रवक्ष्यामि गायत्र्या लक्षणं ध्रुवं

Having understood the deity presiding over each syllable, one may attain union with Viṣṇu. Now I shall further declare the sure characteristics of the Gāyatrī.

Verse 143

सप्तपंच तथा ब्रह्म यजुरष्टादशाक्षरम् । ज्वलनादिहकारांतं जले स्थित्वा शतं जपेत्

Standing in water, one should repeat a hundred times the eighteen-syllabled Yajur-mantra—beginning with “jvalana” and ending with “ha-kāra”—as well as the “saptapañca” and the Brahma-mantra.

Verse 144

उपपातककोट्या तु तथातिपातकैरपि । ब्रह्महत्यादिभिः पापैर्मुक्ता यांति ममालयं

Even those freed from sins—countless minor transgressions and even grievous crimes, including sins such as brahmahatyā (the killing of a brāhmaṇa)—go to My abode.

Verse 145

ओंअग्नेर्वाक्पुंसि यजुर्वेदेन जुष्टात्सोमं पिब स्वाहा । विष्णुमंत्रं महामंत्रं तथा माहेश्वरस्य च

“Oṁ. O Agni—unto speech and vital power—sanctified by the Yajurveda: drink the Soma; svāhā. (Thus are to be employed) the Viṣṇu-mantra, the great mantra, and likewise the Maheśvara (Śiva) mantra.”

Verse 146

देवीसूर्यगणेशानां तथा क्रतुभुजां सुत । यस्य कस्य कुले जातो गुणवानेव तैर्गुणैः

O son of the enjoyers of sacrifices, whoever is born in whatever family becomes truly virtuous through those very qualities—the qualities associated with the Goddess, the Sun, and Gaṇeśa.

Verse 147

साक्षाद्ब्रह्ममयो विप्रः पूजनीयः प्रयत्नतः । दानं दद्याच्च विधिवत्सदा पर्वणि पर्वणि

A brāhmaṇa is directly of the nature of Brahman; therefore he should be honored with earnest effort. And one should always give charity properly, on every sacred observance day.

Verse 148

अक्षयं लभते दाता जन्मकोटिशतान्प्रति । स्वाध्यायनिरतो विप्रो यः पठेत्पाठयेत्परान्

The giver attains an imperishable reward for hundreds of crores of births. The brāhmaṇa devoted to svādhyāya (self-study)—who recites this or causes others to recite it—likewise gains that merit.

Verse 149

धर्मं च श्रावयेल्लोके सदाचारं श्रुतिं स्मृतिं । पुराणसंहितां नूनं तथैव धर्मसंहितां

And in the world one should cause Dharma to be heard—right conduct, the Śruti (Veda) and the Smṛti; and surely the compendia of the Purāṇas, as well as the compendia of Dharma (Dharmaśāstra).

Verse 150

श्रावयित्वा तु लोकेषु श्रावयित्वा द्विजातिषु । उर्व्यां विष्णुसमः सोपि पूजनीयो नरैः सुरैः

But having caused it to be recited among the people—and having it recited among the twice-born as well—such a person on earth becomes equal to Viṣṇu and is worthy of worship by humans and by the gods.

Verse 151

यद्बलं चाक्षयं तस्य तीर्थभूतानघस्य च । समानमर्चनं कृत्वा नरो यात्यच्युतालयं

By performing worship in the same manner, a man attains the abode of Acyuta (Viṣṇu); for the power of that worship is imperishable, belonging to the sinless one who has become a living tīrtha.

Verse 152

कदाचित्क्रियते पापं विप्रः पापैर्न लिप्यते । चांडालस्य गृहे निष्ठौ भास्करज्वलनौ यथा

Even if a brāhmaṇa at times commits a sin, he is not stained by sins—just as the sun and fire are not defiled even when present in the house of a caṇḍāla.

Verse 153

याजनाध्यापनाद्यौनात्तथैवासत्प्रतिग्रहात् । विप्राणां न भवेद्दोषो ज्वलनार्कसमा द्विजाः

From officiating at yajñas, teaching the Veda, sexual union, and likewise from accepting improper gifts—no fault arises for brāhmaṇas; O twice-born, they are like fire and the sun.

Verse 154

तान्प्रतिग्रहजान्दोषान्प्राणायाम व्यवस्थिताः । नाशयंतीह पापानि वायुर्मेघमिवांबरे

Established in the discipline of prāṇāyāma, they destroy here and now the faults born of accepting gifts; they dispel sins just as the wind drives away clouds in the sky.

Verse 155

गायत्रीं यो जपेन्नित्यं प्राणायामसमन्वितां । प्रत्यक्षरामरैर्युक्तां स्वाङ्गे विन्यस्य तामपि

Whoever daily recites the Gāyatrī—together with the discipline of prāṇāyāma—having also placed (invoked) her upon one’s own limbs (through nyāsa), and having united her with the manifest syllables of “Rāma” as well.

Verse 156

सर्वपापाद्विनिर्मुक्तो जन्मकोटिकृतादपि । ब्रह्मणः पदवीं प्राप्य स गच्छेत्प्रकृतेः परम्

Freed from all sins—even those accumulated over tens of millions of births—he attains the rank of Brahmā and then goes beyond Prakṛti (material nature).

Verse 157

प्राणायामयुतां तस्माद्गायत्रीं जप नारद । नारद उवाच । प्राणायामाः कथं ब्रह्मन्प्रत्येकाक्षरदेवताः

Therefore, O Nārada, recite the Gāyatrī accompanied by prāṇāyāma. Nārada said: “O Brahman, how are the prāṇāyāmas to be performed, and who are the deities presiding over each syllable?”

Verse 158

तेषां न्यासं तथांगेषु वद तात यथाक्रमम् । ब्रह्मोवाच । गुददेशेत्वपानस्याद्धृदि प्राणोस्ति देहिनः

“Dear one, explain to me in proper order the nyāsa (ritual placement) of those vital energies upon the limbs.” Brahmā said: “In the region of the anus is Apāna; in the heart of the embodied being resides Prāṇa.”

Verse 159

तस्माद्गुदं समाकुंच्य प्राणेन सह योजयेत् । पूरकेण तदा पुत्र कृत्वा कुंभकमुत्तमं

Therefore, contracting the anus, one should unite it with prāṇa, the vital breath. Then, O son, after inhaling (pūraka), one should perform the excellent breath-retention (kumbhaka).

Verse 160

प्राणायामत्रयं कृत्वा गायत्रीं संजपेदिद्वजः । अनेनैव जपेद्यस्तु महापातकसंचयः

After performing the threefold prāṇāyāma, one should properly recite the Gāyatrī. Even a person burdened with an accumulation of great sins is purified by repeating it in this very way.

Verse 161

सकृदुच्चारितेनैव क्षयं यात्युपपातकं । प्रतिवर्णस्वरं ज्ञात्वा विन्यस्येद्यः कलेवरे

By uttering it even once, minor sins are destroyed. One who, knowing the sound and intonation of each syllable, duly places it within the body (performing proper nyāsa), attains this purifying effect.

Verse 162

स जनो ब्रह्मतामेति फलं वक्तुं न शक्नुमः । प्रत्यक्षरस्य यद्दैवं शृणु पुत्र वदाम्यहं

Such a person attains the state of Brahman; we are not able to fully describe its fruit. But listen, my son—I shall tell you the divine efficacy of the rite concerning the manifest syllable.

Verse 163

यज्जप्त्वा च पुनर्मातुस्तनं न पिबति द्विजः । आग्नेयं प्रथमं ज्ञेयं वायव्यं तु द्वितीयकम्

Having recited it, a dvija, a twice-born, does not again drink his mother’s breast-milk. The first form is to be known as ‘Agneya’ (fiery), and the second as ‘Vāyavya’ (airy).

Verse 164

तृतीयं सूर्यदैवत्यं चतुर्थं वैयतं तथा । पंचमं यमदैवत्यं वारुणं षष्ठमुच्यते

The third is presided over by Sūrya; the fourth likewise belongs to the celestial deity (Vāyu). The fifth is presided over by Yama; and the sixth is said to be Varuṇa’s.

Verse 165

सप्तमं बार्हस्पत्यं तु पार्जन्यं चाष्टमं विदुः । ऐन्द्रं च नवमं ज्ञेयं गांधर्वं दशमं तथा

The seventh is known as the Bārhaspatya (of Bṛhaspati); the eighth, they say, is the Pārjanya (of Parjanya). The ninth should be understood as the Aindra (of Indra), and likewise the tenth as the Gāndharva (of the Gandharvas).

Verse 166

पौष्णमेकादशं विद्धि मैत्रं द्वादशकं स्मृतं । त्वाष्ट्रं त्रयोदशं ज्ञेयं वासवं तु चतुर्दशं

Know the eleventh as Pauṣṇa; the twelfth is remembered as Maitra. The thirteenth should be known as Tvāṣṭra, and the fourteenth, indeed, as Vāsava.

Verse 167

मारुतं पंचदशकं सौम्यं षोडशकं स्मृतं । आंगिरसं सप्तदशं वैश्वदेवमतः परं

The fifteenth is remembered as the Māruta; the sixteenth is known as the Saumya; the seventeenth is the Āṅgirasa; and beyond these comes the Vaiśvadeva.

Verse 168

आश्विनं चैकोनविंशं प्राजापत्यं तु विंशकं । सर्वदेवमयं ज्ञेयमेकविंशकमक्षरं

The form called Āśvina is of nineteen syllables, and the Prajāpatya is of twenty. But the twenty-one-syllabled form should be understood as containing all the gods within it.

Verse 169

रौद्रं द्वाविंशकं ज्ञेयं ब्राह्मं ज्ञेयमतः परं । वैष्णवं तु चतुर्विंशमेता अक्षरदेवताः

Know the twenty-second (set) as Rudra’s; the next is to be known as Brahmā’s; and the twenty-fourth is Vaiṣṇava. These are the presiding deities of the syllables (letters).

Verse 170

जपकाले तु संचिंत्य तासु सायुज्यतां व्रजेत् । ज्ञात्वा तु देवतास्तस्य वाङ्मयं विदितं भवेत्

At the time of japa, meditating upon those deities, one attains union with them. And having known the deity of that mantra, its sacred verbal form becomes truly understood.

Verse 171

सर्वपापविनिर्मुक्तो ब्रह्मणः पदवीं व्रजेत् । गायत्रीं विन्यसेत्पूर्वं शरीरे चात्मनो बुधः

Freed from all sins, he attains the state of Brahmā. First, the wise person should install the Gāyatrī within his own body and self.

Verse 172

चतुर्विंशति स्थानेषु आपादमस्तकेषु च । तत्कारं विन्यसेद्योगी पदांगुष्ठे विचक्षणः

In the twenty-four locations, from the feet up to the crown of the head, the discerning yogin should place that syllable; and he should especially fix it at the great toe.

Verse 173

सकारं गुल्फदेशे तु विकारं जंघयोर्न्यसेत् । तुकारं जानुमध्ये च वकारं चोरुदेशतः

One should place the syllable ‘sa’ at the region of the ankles, the syllable ‘vi’ upon the shanks; the syllable ‘tu’ in the middle of the knees, and the syllable ‘va’ upon the region of the thighs.

Verse 174

रेकारं गुह्यदेशे तु णिकारं वृषणे न्यसेत् । यंकारं कटिदेशे तु भकारं नाभिमण्डले

One should place the syllable “ra” in the secret region, the syllable “ṇa” upon the testicles; the syllable “ya” in the region of the hips, and the syllable “bha” in the circle of the navel.

Verse 175

गोकारं जठरे न्यस्य देकारं स्तनयोर्न्यसेत् । वकारं हृदये न्यस्य स्यकारं करदेशतः

Placing the syllable “go” in the belly, one should place the syllable “de” on the two breasts; placing the syllable “va” in the heart, one should place the syllable “sya” at the region of the hands.

Verse 176

धीकारं वदने न्यस्य मकारं तालुके न्यसेत् । हिकारं नासिकाग्रे च धिकारं चक्षुषोर्न्यसेत्

Placing the syllable “dhī” in the mouth, one should place the syllable “ma” on the palate; and placing the syllable “hi” at the tip of the nose, one should place the syllable “dhi” upon the two eyes.

Verse 177

योकारं तु भ्रुवोर्मध्ये योकारं च ललाटके । नःकारं तु मुखे पूर्वे प्रकारं दक्षिणे मुखे

The syllable “yo” is to be placed in the middle of the two eyebrows, and “yo” upon the forehead; the syllable “naḥ” is to be placed on the face toward the east, and “pra” on the face toward the south.

Verse 178

चोकारं पश्चिमे न्यस्य दकारं चोत्तरे न्यसेत् । यात्कारं मूर्ध्नि विन्यस्य सर्वव्यापी व्यवस्थितः

Placing the syllable “co” in the west, and setting the syllable “da” in the north, and then installing the syllable “yāt” upon the crown of the head—one meditates upon the Lord as the all-pervading One, firmly established everywhere.

Verse 179

एतान्विन्यस्य धर्मात्मा ब्रह्मविष्णुशिवात्मकः । महायोगी महाज्ञानी परं निर्वाणकं व्रजेत्

Having duly installed these, the righteous-souled one—whose very nature is Brahmā, Viṣṇu, and Śiva—becoming a great yogin and a great knower, attains the supreme state of nirvāṇa.

Verse 180

संध्याकाले पुनर्न्यासं शृणु त्वं तद्यथार्थतः । ओंभूरिति हृदये न्यस्य ओंभुवश्शिरसि न्यसेत्

At the time of sandhyā (twilight), listen to the re-application of nyāsa (punar-nyāsa) exactly as it truly is. Having placed “Oṃ bhūḥ” in the heart, one should place “Oṃ bhuvaḥ” upon the head.

Verse 181

ओंस्वः शिखायै तत्सवितुर्वरेण्यमिति कलेवरे । ओंभर्गो देवस्य धीमहीति नेत्रयोः

One should place “Oṃ svaḥ” upon the śikhā (crown-lock), “tat savitur vareṇyam” upon the body, and “Oṃ bhargo devasya dhīmahi” upon the eyes.

Verse 182

ओंधियो यो नः प्रचोदयादिति करयोर्न्यसेत् । ओंआपो ज्योती रसोमृतं ब्रह्म भूर्भुवःस्वरोम् । इत्युदकस्पर्शमात्रेण पापात्पूतो व्रजेद्धरिं

Reciting “dhiyo yo naḥ pracodayāt—may He impel our intellects,” one should place the mantra upon both hands. Then, reciting “Oṃ—waters, light, essence, immortality, Brahman; bhūr-bhuvaḥ-svaḥ—Oṃ,” by the mere touch of water one is purified of sin and proceeds to Hari (Viṣṇu).

Verse 183

ओंभूः ओंभुवः ओंस्वः ओंमहः ओंजनः ओंतपः ओंसत्यम् । ओंतत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात् । ओंआपो ज्योती रसोमृतं ब्रह्म भूर्भुवःस्वरोम् । इति सव्याहृति सप्रणवां द्वादश ओंकारां संध्याकाले कुंभकेन वारत्रयं जप्त्वा । सूर्योपस्थाने सावित्रीं चतुर्विंशत्यक्षरां जप्त्वा । महाविद्याधिको भवति ब्रह्मत्वं लभते

“Oṃ: bhūḥ, bhuvaḥ, svaḥ; Oṃ: mahaḥ, janaḥ, tapaḥ, satyam. Oṃ: tat savitur vareṇyaṃ, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt. Oṃ: āpaḥ, jyotiḥ, rasaḥ, amṛtam, brahma; bhūr-bhuvaḥ-svaḥ—Oṃ.” Thus, at twilight, having repeated the vyāhṛtis joined to the praṇava—the twelvefold “Oṃ” formula—three times while holding the breath (kumbhaka), and then, at the Sun’s worship, having recited the twenty-four-syllabled Sāvitrī, one becomes entitled to the Great Knowledge and attains Brahmanhood (realization of Brahman).

Verse 184

षट्कुक्षिलक्षणां पुत्र गायत्रीं शृणु यत्नतः । यां ज्ञात्वा तु परं ब्रह्मस्थानं गच्छति वै द्विजः

Son, listen attentively to the Gāyatrī, characterized by six divisions; for by truly knowing it, a twice-born attains the supreme abode of Brahman.

Verse 185

ओंतत्सवितुर्वरेणियं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्

Om. We meditate on the adorable radiance of the divine Savitṛ; may he inspire and propel our intellects.

Verse 186

अथ गायत्री पंचशीर्षलक्षणम् । ओंभूः ओंभुवः ओंस्वः ओंमहः ओंजनः ओंतपः ओंसत्यम् । ओंतत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्

Now (is taught) the Gāyatrī characterized with the “five heads.” It is recited with the sacred utterances: Om—Bhūḥ, Om—Bhuvaḥ, Om—Svaḥ, Om—Mahaḥ, Om—Janaḥ, Om—Tapaḥ, Om—Satyam. Om—We meditate upon the adorable radiance of Savitṛ, the divine; may he impel and illumine our understandings.

Verse 187

सव्याहृतिं तु गायत्रीं पुनर्न्यासं तु कारयेत् । सर्वपापविनिर्मुक्तो विष्णुसायुज्यतां व्रजेत्

One should perform the re-application (punar-nyāsa) of the Gāyatrī together with the vyāhṛtis. Freed from all sins, one attains union (sāyujya) with Viṣṇu.

Verse 188

ओंभूः पादाभ्याम् ओंभुवः जानुभ्याम् ओंस्वः कट्याम् ओंमहः नाभौ ओंजनः हृदये न्यसेत् ओंतपः करयोः ओंसत्यं ललाटे । ओंतत्सवितुर्वरेणियं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात् । इति शिखायाम्

“Om Bhūḥ” is placed on the feet; “Om Bhuvaḥ” on the knees; “Om Svaḥ” on the hips; “Om Mahaḥ” on the navel; “Om Janaḥ” in the heart; “Om Tapaḥ” on the hands; “Om Satyam” on the forehead. Then one recites: “Om—We meditate upon the adorable splendor of Savitṛ, the divine; may he inspire and impel our intellects.” Thus it is placed upon the topknot (śikhā).

Verse 189

एवं विप्रो न जानाति स एव ब्राह्मणाधमः । न तस्य क्षीयते पाप्मा भवेद्भूरिप्रतिग्रहः

A Brahmin who does not understand in this way is indeed the lowest among Brahmins. His sin does not diminish; rather, he becomes one who accepts excessive gifts.

Verse 190

इमां यो वेत्ति गायत्रीं सर्वबीजसमन्विताम् । स वेत्ति चतुरो वेदान्योगज्ञानं जपत्रयम्

Whoever truly understands this Gāyatrī—endowed with the essence of all seed-mantras—understands the four Vedas, the knowledge of Yoga, and the threefold discipline of japa (repetition).

Verse 191

य एनां नैव जानाति स शूद्रात्परतः स्मृतः । तस्यापूतस्य विप्रस्य न देयं पितृपार्वणम्

He who does not at all know this is regarded as even lower than a Śūdra. For that impure brāhmaṇa, the ancestral offering at the Pitṛ-pārvaṇa should not be given.

Verse 192

न स्नानफलदः कश्चित्सर्वं च निष्फलं भवेत् । विद्या वित्तं तथा जन्म द्विजत्वं कारणं यतः

No one becomes a giver of the fruit of ritual bathing; rather, everything becomes fruitless—learning, wealth, even one’s birth—because (mere) ‘twice-born’ status is not the true cause.

Verse 193

निष्फलं सकलं तस्य मेध्यं पुष्पं यथाऽशुचौ । चतुर्वेदाश्च गायत्री पुरा वै तुलिता मया

For him, everything becomes fruitless—like a sacred flower rendered ineffective when placed in something impure. In former times, I indeed weighed the four Vedas and the Gāyatrī (and found their relative worth).

Verse 194

चतुर्वेदात्परा गुर्वी गायत्री मोक्षदा स्मृता । दशभिर्जन्मजनितं शतेन च पुरा कृतम्

The venerable Gāyatrī, remembered as the giver of mokṣa (liberation), is held to be superior even to the four Vedas. Sins born of ten births are destroyed, and even those committed long ago—over a hundred (years or lives)—are removed.

Verse 195

त्रियुगं तु सहस्रेण गायत्री हंति किल्बिषम् । गायत्रीमक्षमालायां सायं प्रातश्च यो जपेत्

By repeating the Gāyatrī a thousand times, the sins accumulated over three yugas are destroyed. Whoever recites the Gāyatrī on a mālā (rosary), in the evening and again in the morning, is thereby purified.

Verse 196

चतुर्णामपि वेदानां फलं प्राप्नोत्यसंशयम् । त्रिसंध्यं यो जपेन्नित्यं गायत्रीं हायनं द्विजः

Without doubt, the dvija (twice-born) who regularly recites the Gāyatrī at the three daily Sandhyās for a full year attains the fruit of all four Vedas.

Verse 197

तस्य पापं क्षयं याति जन्मकोटिसमुद्भवम् । गायत्र्युच्चारमात्रेण पापकूटात्पुनाति च

For that person, the sin accumulated over tens of millions of births is destroyed; by the mere utterance of the Gāyatrī, one is purified even from a heap of sins.

Verse 198

स्वर्गापवर्गमाप्नोति जप्त्वा नित्यं द्विजोत्तमः । वासुदेवस्य मंत्राणि जपेद्यस्तु दिनेदिने

O best of brāhmaṇas, the dvija who daily and unceasingly repeats the mantras of Vāsudeva attains both heaven and liberation (apavarga).

Verse 199

प्रणमेच्च हरेः पादौ स गच्छेदपवर्गिताम् । वासुदेवस्य स्तोत्राणि मुखे चापि कथोत्तमा

One should bow at the feet of Hari; thereby one attains liberation. And upon one’s lips should dwell hymns to Vāsudeva, along with the most excellent sacred narratives.

Verse 200

पंकस्य लवमात्रं तु तस्य देहे न तिष्ठति । वेदशास्त्रावगाहेन त्रिस्रोतः स्नानजं फलम्

Not even the slightest trace of impurity remains upon his body. By immersing himself in the Vedas and the śāstras, he gains the same fruit as bathing at Trisrota.