Adhyaya 59

Verse 1

व्यास उवाच । अतः परं प्रवक्ष्यामि कीर्त्तिधर्मं परं शुभम् । सेतुबंधफलं पुण्यं ब्रह्मणा भाषितं यथा

Vyāsa said: Next I shall expound the supremely auspicious dharma that brings renown—namely, the sacred merit that arises from building a setu, a causeway or embankment—just as it was spoken by Brahmā.

Verse 2

कांतारे दुस्तरे पंके पुरुशंकुसमाकुलं । आलिं कृत्वा भवेत्पूतो देवत्वं याति मानवः

Even in a wilderness hard to cross—in mire difficult to traverse, crowded with sharp stakes and obstacles—a man who forms a protective line (ālin) is purified and attains a divine state.

Verse 3

वितस्तौ तु लभेत्स्वर्गं दिव्यं वर्षशतं समम् । एवं संख्याविधानेन नरः स्वर्गान्न हीयते

But by measuring two vitasti-s, one attains heaven for a hundred divine years. Thus, by this method of numerical reckoning, a man does not fall away from heaven.

Verse 4

कदाचित्पंकयोगाच्च स्वर्गाद्भुवि विजायते । तदा भट्टारकः श्रीमान्रोगशोकविवर्जितः

At times, through the conjunction of karmic circumstances, he is born on earth after leaving heaven; then that illustrious lord is endowed with prosperity, free from disease and sorrow.

Verse 5

पंकादौ संक्रमांश्चैव कृत्वा स्वर्गान्न हीयते । सर्वपापं क्षयं तस्य संप्रयाति दिनेदिने

By making such crossings even through mud and the like, one does not fall away from heaven; all that person’s sins steadily diminish, day after day.

Verse 6

तथालिसंक्रमाणां च फलं तुल्यं प्रकीर्तितम् । धनप्राणाव्ययेनैव धीमता क्रियते सदा

Likewise, the fruit of the Ali-saṃkrānti observances is declared to be the same; the wise person always performs them through the offering of wealth and the expenditure of one’s vital effort.

Verse 7

श्रूयतां यत्पुरावृत्तमाख्यानं वृद्धसंमतं । कश्चिच्चोरो महाभीष्मे स्तेयकर्मणि चोद्यतः

Hear an ancient tale, a venerable tradition approved by the wise. Once, O great Bhīṣma, a certain thief, driven toward the deed of stealing, set about his crime.

Verse 8

कांतारे गोशिरः स्थाप्य क्रांत्वा स्तेयं गतो ह्यसौ । धनापहरणं कृत्वा गृहस्थस्य च तेन हि

In the forest he set down a cow’s head and went away after committing theft; indeed, by that very act he also stole the wealth of a householder.

Verse 9

गतः स्वमंदिरं तत्र जना गच्छंति वर्त्मनि । सर्वेषामेकपादस्य सुखं भवति निश्चितं

Having reached their own abode there, people proceed along the path; for all, the One-footed Being surely attains happiness—this is certain.

Verse 10

एकपादे ह्रदे दुर्गे तारकं गोशिरः परम् । चांद्रायणं च तत्तस्य कांतारे संस्थितं शिरः

At the sacred lake called Ekapāda, in that formidable region, there is the supreme tīrtha named Tāraka and another called Gośiras. There too is the tīrtha called Cāndrāyaṇa; and its “head,” its chief spot, is established in the wilderness.

Verse 11

ततश्चोरस्य निधने चित्रगुप्तप्रणीतके । धर्मस्य फलमात्रं तु एतस्य च न विद्यते

Then, at the death of that thief—according to the record kept by Citragupta—there is for him not even the slightest fruit of dharma to be found.

Verse 12

न दैवं पैतृकं कार्यं तीर्थं स्नानं द्विजार्चनं । दानं गुरुजने मानं ज्ञानं परहितं शुभम्

Neither rites for the devas nor rites for the ancestors are to be performed—nor pilgrimage to the tīrthas, ritual bathing, worship of the dvijas, charity, honoring elders and teachers, knowledge, or even auspicious deeds done for the good of others.

Verse 13

मनसा न कृतं तेन क्रियया च कथं पुनः । कृतं साहसिकं स्तेयं परदाराभिमर्शनम्

If he did not do it even in his mind, how could he have done it in action? Yet you claim he committed violent theft and violated another man’s wife.

Verse 14

भूतमिथ्यापवादं च साधुनिंदा परं तथा । एवं शतसहस्रं तु तथा गोहरणं कृतम्

False accusations against the innocent, and likewise the grievous sin of slandering the virtuous—such offenses, numbering in the hundreds of thousands, are deemed as though committed also by one who steals a cow.

Verse 15

तत्राह धर्मराजस्तु कालानलसमप्रभः । नयतैनं फलं शूरा दुर्गतिं चापुनर्भवम्

Then Dharmarāja, radiant like the fire of Time, said: “O heroes, lead him to the fruit of his deeds—to a wretched state, and to the condition of no return.”

Verse 16

एतस्मिन्नंतरेऽवोचच्चित्रगुप्तोनुकंपकः । अस्त्यस्य गोशिरः पुण्यं किचिन्नाथ क्षमाधुना

Meanwhile, the compassionate Citragupta spoke: “O Lord, be patient for a moment—this one possesses a measure of merit: the sacred gift of a cow’s head.”

Verse 17

नृपो द्वादशवार्षिक्यं लभेत्पुण्योदयं क्षितौ । तथाह धर्मराजस्तं गच्छ मर्त्यं दुरात्मक

“A king would obtain on earth a rise of merit lasting twelve years.” Thus spoke Dharmarāja to him: “Go to the mortal world, you wicked-souled one.”

Verse 18

अकंटकं च राज्यं च भुंक्ष्व द्वादशवत्सरम् । यद्धृतं गोशिरो मार्गे मुक्तस्तस्यैव कारणात्

Rule for twelve years a kingdom without thorns—free from enemies and obstacles. Because you lifted the cow’s head from the road, you are released; indeed, for that very reason.

Verse 19

पुनरत्र समागम्य संगंता चापुनर्भवम् । ततः कृतांजलिर्देवमुवाच दुःखपीडितः

Then, returning here again and attaining the fellowship that leads to freedom from rebirth, he—afflicted by sorrow—joined his palms and spoke to the Lord.

Verse 20

धर्मराजानुकंपा च मय्येवं पापकारिणि । कुरु नाथ त्वनाथे च जानामि प्रीतिपूर्वकम्

O Lord, though I am such a doer of sin, show compassion to me as Dharmarāja does; protect me, the helpless. I know you do this with loving goodwill.

Verse 21

धर्मराजस्तु तं चाह बाढमेवमितो व्रज । स्मरिष्यसि स्ववृत्तांतं मत्प्रसादात्सुदुःखितः

Then Dharmarāja said to him, “So be it—go from here as you have spoken. By my grace, though deeply afflicted, you will remember the full account of what has happened to you.”

Verse 22

एतस्मिन्नंतरे चैव मोचितः किंकरेण हि । तस्य जन्माभवत्कौ च दुर्विधे चातिवाणिके

Just then he was indeed released by a servant; and thereafter there arose in him a state like a new birth—troublesome, and excessively bent toward mercantile ways.

Verse 23

आजन्मविविधं दुःखं भुक्तं पूर्वविकर्मतः । भुक्त्वा क्लेशं महांतं च एकविंशतिहायनम्

From birth onward I have endured many kinds of suffering, the fruit of former misdeeds; and having borne great hardship, I have thus passed twenty-one years.

Verse 24

तस्मिन्राष्ट्रे मृतो भूपः स्वकर्मपरिपीडितः । एतस्मिन्नंतरेऽमात्यैः समालोक्य सुमंत्रिभिः

In that kingdom the king died, tormented by the consequences of his own deeds. Meanwhile the ministers, together with wise counsellors, convened and considered the situation.

Verse 25

अनेक परिमर्शैस्तु पृथिव्यां भ्रमणं कृतम् । तमावृण्वंश्च ते सद्यः सर्वेषां पुरतो दृढम्

After much deliberation they journeyed across the earth; and then, firmly and at once, they surrounded him in the presence of everyone.

Verse 26

ततो राज्याभिषेकश्च कृतस्तैस्तु विमत्सरैः । स च राज्यं च संश्रित्य धर्मराजवरेण च

Then those who were free from envy performed his royal consecration; and he, taking refuge in the kingdom and in the foremost Dharmarāja, ruled in accordance with dharma.

Verse 27

अकरोदालिकं कर्म शिलाबद्धं च मृण्मयम् । संक्रमं जलदुर्गे च तरणिं च तथापरे

He built an artificial embankment, and also a clay structure bound fast with stone; and others likewise made crossings at the water-forts and built boats as well.

Verse 28

वापीकूपतटाकानि प्रपाराम महीरुहं । कृतवान्विविधं यज्ञं दानपुण्यमतः परम्

He caused wells, ponds, and tanks to be made, built watering-rests, and planted great trees; he performed various yajñas (sacrifices), and then undertook the supreme merit of dāna, charitable giving.

Verse 29

स्मरंश्च पूर्वकर्म्माणि सर्वपापक्षयाय वै । कृतं बहुविधं धर्मं व्रतानि विविधानि च

Recalling his former deeds, and indeed for the destruction of all sins, he practiced many kinds of dharma and observed various vrata, sacred vows, as well.

Verse 30

सुराणां ब्राह्मणानां च गुरूणां चैव तर्पणात् । पापात्पूतो ययौ गेहं धर्मराजस्य धीमतः

By offering tarpaṇa—ritual libations—to the devas, the brāhmaṇas, and the gurus, he was purified of sin and went to the abode of the wise Dharmarāja.

Verse 31

सयानस्थं ततो दृष्ट्वा क्रोधरक्तेक्षणोऽभवत् । स च तं प्रांजलिं प्राह भो धर्म कुरु तारणम्

Then, seeing him lying there, his eyes reddened with anger. And he said to the one who stood with folded hands: “O Dharma, grant me passage—save me, deliver me.”

Verse 32

चित्रगुप्तोऽब्रवीद्वाक्यं धर्मराजसमीपतः । कर्मणा मनसा पूतो विष्णुलोकं स गच्छतु

Citragupta spoke these words in the presence of Dharmarāja: “Purified in deed and in mind, let him go to Viṣṇu’s world.”

Verse 33

स तच्छ्रुत्वा पुनश्चाह तस्य विज्ञाय कारणम् । स्मितः प्रीत्या प्रसन्नात्मा गच्छ गच्छाच्युतालयम्

Hearing that, he spoke again, understanding the reason. Smiling, and with a heart made serene by affection, he said: “Go—go to the abode of Acyuta (Viṣṇu).”

Verse 34

विमानं सुरलोकाच्च स्वागतं वर्णकर्बुरम् । समारुह्य गतः स्वर्गं पुनरावृत्तिदुर्लभम्

Mounting a welcome celestial chariot that had come from the world of the gods, variegated in color, he went to heaven—a realm from which return is difficult to attain.

Verse 35

तस्मात्किष्कुप्रमाणं हि दत्तं येनालिकं पुरा । स तु राज्यान्वयं स्वर्गं महांतं चानुगच्छति

Therefore, whoever in former times gave a false measure of a kiṣku, goes on to attain a vast heaven together with the continuance of his royal lineage.

Verse 36

तथैव गोप्रचारं तु दत्वा स्वर्गान्न हीयते । या गतिर्गोप्रदस्यैव ध्रुवं तस्य भविष्यति

Likewise, by granting pasture-land for cows, one does not fall away from heaven. Whatever destiny is assured for a giver of cows, that very destiny will certainly be his.

Verse 37

व्यामैकं गोप्रचारं तु मुक्तं येन सुधीमता । तस्य स्वर्गं भवेदिष्टं किमन्यैः पुरुभाषितैः

For that wise person who has set free even a single vyāma’s measure of grazing-ground for cows, the desired heaven is assured. What need is there of many other words and elaborate declarations?

Verse 38

गोप्रचारं यथाशक्ति यो वै त्यजति हेतुना । दिनेदिने ब्रह्मभोज्यं पुण्यं तस्य शताधिकम्

Whoever, despite having the ability, neglects on some pretext the proper pasturing and care of cows, loses merit a hundredfold greater than the merit gained by feeding a Brahmin each day.

Verse 39

तस्माद्गवां प्रचारं तु मुक्त्वा स्वर्गान्न हीयते । यश्छिनत्ति द्रुमं पुण्यं गोप्रचारं छिनत्यपि

Therefore, by leaving the cows’ grazing-ground free and unobstructed, one does not fall away from heaven. But whoever cuts down a sacred tree, in effect, cuts off the cows’ pasture as well.

Verse 40

तस्यैकविंशपुरुषाः पच्यंते रौरवेषु च । गोचारघ्नं ग्रामगोपः शक्तो ज्ञात्वा तु दण्डयेत्

For him, twenty-one men are cooked in the Raurava hells. And if the village cowherd, guardian of the cattle, being capable, comes to know of one who kills cattle or destroys grazing grounds, he should punish him.

Verse 41

छेत्तारं धर्मवृक्षाणां विशेषाद्गोप्रचारघम् । तस्य दंडे सुखं तस्य तस्मात्तं दंडयेत्तु सः

One who cuts down the trees of righteousness—especially one who destroys a cow-pasture—finds his welfare in being punished; therefore, he should indeed be punished.

Verse 42

प्रासादं कुरुते यस्तु विष्णुलिंगस्य मानवः । त्रिकांडं पंचकाडं च सुशोभं सुघटान्वितम्

Whoever, being a man, builds a temple for the emblem (liṅga) of Viṣṇu—whether of three tiers or of five—beautiful, well-proportioned, and properly constructed,

Verse 43

इतोऽधिकं तु यो दद्यान्मृन्मयं वा दृषन्मयम् । वसुवृत्तिसुपूर्णं च सुरम्यं दिव्यभूतलम्

But whoever gives something more than this—whether a dwelling made of clay or one made of stone—well furnished with provisions and means of livelihood, and set upon a beautiful, divine ground,

Verse 44

प्रतिष्ठाकर्मसंपन्नं किङ्करादिभिरावृतम् । सुलिंगमिष्टदेवस्य विष्णोरेव विशेषतः

It is duly established through the rites of consecration and surrounded by attendants and the like—an auspicious emblem of one’s chosen deity, especially of Viṣṇu alone.

Verse 45

कृत्वा च विष्णुसायुज्यं समाप्नोति नरोत्तमः । तथैव प्रतिमां कृत्वा हरेरन्यतरस्य च

O best of men, by doing so one attains union with Viṣṇu; likewise, by fashioning an image of Hari—or of any of His forms—one gains the same merit.

Verse 46

कृत्वा देवकुलं रम्यं यत्फलं लभते नरः । न तन्मखसहस्रैस्तु दानैर्भुवि व्रतादिभिः

Whatever merit a person gains by building a beautiful temple for the gods—that same result cannot be attained otherwise, even by thousands of sacrifices, nor by gifts upon the earth, nor by vows and similar observances.

Verse 47

कल्पकोटिसहस्राणि कल्पकोटिशतानि च । प्रासादे रत्नसंयुक्ते संपूर्णद्रव्यसंकुले

For thousands of crores of kalpas—and for hundreds of crores of kalpas—they dwelt in a palace adorned with jewels, filled with every kind of complete and abundant wealth.

Verse 48

स वसेत्कामगे याने सर्वलोकमनोहरे । स्वर्गाच्च्युतो भवेद्राजा सार्वभौमो गुणैर्वशी

He dwells in a wish-fulfilling aerial car, delightful to the minds of all beings. Even if fallen from heaven, he becomes a king—universal in sovereignty, mastering others through his virtues.

Verse 49

शिवलिंगे तु प्रासादं कारयित्वा स्वशक्तितः । यदुक्तं विष्णुलिंगे तु तज्ज्ञेयं शिववेश्मनि

Having, according to one’s own ability, caused a temple to be built for the Śiva-liṅga, one should understand that whatever has been stated regarding the Viṣṇu-liṅga applies equally in the case of Śiva’s shrine.

Verse 50

भुंक्ते भोगं महाभागो मनःशर्मकरं परम् । रामाभिरामसंपूर्णं सर्वतः सुखदं दिवि

That greatly fortunate one enjoys a supreme delight that brings deep peace to the mind—filled with the charm of Rāma, and bestowing happiness on all sides in heaven.

Verse 51

उर्व्यामक्षयभोग्यानि नृपो वाथ महाधनी । हरस्य प्रतिमां यश्च कृत्वा देवगृहे नरः

In this world, whether a king or a very wealthy man, whoever provides imperishable enjoyments—and whoever, having made an image of Hara (Śiva), installs it in a temple—

Verse 52

सुलिंगां वा सुरूपां वा कल्पकोटिं वसेद्दिवि । स्वर्गाद्भ्रष्टो भवेद्राजा धनी पूज्यतमोपि वा

Even if one were to dwell in heaven for tens of millions of kalpas, bearing auspicious marks or a beautiful form, one may still fall from Svarga—becoming a king, or a wealthy man, or even one greatly honored.

Verse 53

देवीलिंगेषु सर्वेषु कृत्वा देवगृहं नरः । सुरत्वं प्राप्नुयाल्लोके देव्यास्सर्वसुखोद्भवे

A man who builds a shrine at all the Devī-liṅgas attains, in that world, the state of a deva, through the Goddess who is the source of all happiness.

Verse 54

भृशमच्युततामेति सुखमेति निरामयम् । रत्नसंसृष्टप्रासादे मणिकर्बुरभूतले

He attains unwavering devotion to Acyuta (Viṣṇu), reaches happiness free from disease, and dwells in a palace inlaid with jewels, upon a ground variegated with precious gems.

Verse 55

रामायुतप्रसंभोग्ये देवीसंसृष्टनिर्भये । नृत्यगीतपरे रम्ये सर्वेंद्रियमनोरमे

A delightful place fit for the enjoyment of countless Rāmās (Lakṣmīs), made secure through the presence of the Goddess; devoted to dance and song, charming and enchanting to all the senses.

Verse 56

रत्नमर्द्दलतालाढ्ये सर्वदा स्त्रीजनेरिते । निर्मले सुखदे रम्ये रत्नानां सुशुभे गृहे

In that splendid house—adorned with jeweled drums and cymbals, ever resounding with women’s songs—spotless, delight-giving, and charming, richly beautified with gems.

Verse 57

तथैव प्रतिमायाश्च देव्याः प्रासादमुत्तमम् । नियुतं कल्पकोटीनां स्वर्लोकमेति मानवः

Likewise, one who builds an excellent temple for the Goddess’s image attains Svarga and dwells there for ten million crores of kalpas.

Verse 58

स्वर्गाद्भ्रष्टो भवेद्भूपो देवीभक्तिपरायणः । एवं च जन्मसाहस्रं स्मर एव भवेद्भुवि

A king devoted solely to the Goddess’s devotion, even if he falls from Svarga, will thus live on earth for a thousand births as Kāma, the god of desire.

Verse 59

प्रासादं गाणपत्यं च देव्या वा प्रीतिमान्नरः । कृत्वा सुरगणानां च पूजितो दिवि जायते

A man who, with devotion, builds a temple for Gaṇapati—or does so to please the Goddess—becomes honored among the hosts of the gods and is born in heaven.

Verse 60

तथैव राजतामेति भोग्यान्देवीपुरे तथा । अविघ्नं सर्वकार्येषु सदैव गणपो यथा

In the same way, one attains royal prosperity and enjoys worthy pleasures in the city of the Goddess; and in all undertakings, obstacles are always removed, as by the grace of Gaṇapa (Gaṇeśa).

Verse 61

आज्ञानस्खलिता तस्य सुरासुरनरेषु च । तथैव सौरप्रासादे फलमेति नरोत्तमः

Even if his command is transgressed by gods, asuras, and men alike, still, O best of men, in the Sun-god’s temple that very offence surely yields its due fruit.

Verse 62

अरोगी सुप्रसन्नात्मा कामदेवसमप्रभः । वरदः सर्वलोकेषु यथा ब्रध्नस्तथा हि सः

He is free from disease, possessed of a deeply serene spirit, radiant like Kāma-deva. He bestows boons in all the worlds—indeed, he is like Bradhna.

Verse 63

सुरस्य प्रतिमायां च गृहं कृत्वा शिलामयम् । कल्पकोटिशतं भुक्त्वा स्वर्गमुर्वीश्वरो भवेत्

Having built a stone dwelling at the image of a god, one enjoys heaven for a hundred crores of kalpas, and thereafter becomes a lord of the earth.

Verse 64

विष्ण्वादि सर्वदेवानामर्चनं यत्पृथक्पृथक् । प्रत्येकं संप्रवक्ष्यामि नराणां हित हेतवे

I shall explain, one by one, the distinct modes of worship of all the gods beginning with Viṣṇu, for the welfare and benefit of human beings.

Verse 65

घृतप्रदीपं यो दद्यात्मासमेकमहर्निशम् । दिव्यं वर्षायुतं स्वर्गे पूजितो देवसत्तमैः

Whoever offers a ghee lamp continuously for one full month, day and night, is honored in heaven by the best of the gods for ten thousand divine years.

Verse 66

घृतस्नानं तथा लिंगे यः कुर्याद्भुवि मानवः । कल्पकोटिसहस्राणि मासैके लभते नरः

Whoever, while living on earth, bathes (anoints) the liṅga with ghee attains, in just one month, the merit of thousands of crores of kalpas.

Verse 67

तिलतैलप्रदीपस्य तथान्यस्यार्द्धकं फलम् । मासैकं जलदानस्य फलेनेश्वरतां व्रजेत्

The merit of offering a lamp fed with sesame oil is said to be but half the fruit of another, greater gift; yet by the fruit of giving water for a single month, one attains lordly prosperity (īśvaratā).

Verse 68

धूपदानेन गंधर्वं चंदने द्विगुणं भवेत् । मृगमदागरुसत्वस्य दाने बहुफलं भवेत्

By offering incense one attains the merit leading to the state of a Gandharva; by offering sandalwood, the result becomes twice as much. By donating musk and the essence of agaru (aloeswood), the reward becomes abundant.

Verse 69

मालापुष्पप्रदानेन नरः स्यात्त्रिदशेश्वरः । शीते तूलपटीं दत्वा सर्वदुःखात्प्रमुच्यते

By offering garlands and flowers, a person becomes the lord of the thirty gods; and by giving a cotton cloth in the cold season, one is freed from all suffering.

Verse 70

जन्मजन्मसु लभ्येत उष्णे च शीतलां पटीम् । दत्वा च नैवसीदेत शक्त्या वस्त्रं ददाति यः

Across many births, one attains cool clothing in times of heat; and the one who gives garments according to one’s capacity never falls into distress after giving.

Verse 71

चतुर्हस्तप्रमाणं च वर्ष्मवेष्टं सुशोभनम् । पिधानं चरणानां च दत्वा स्वर्गान्न हीयते

Having given a beautiful covering—measuring four hands in length—along with an excellent wrap for the body, and footwear for the feet, one does not fall away from heaven.

Verse 72

शक्त्या स्वर्णप्रदानेन स्वर्गे पूज्यो भवेन्नरः । दशयोजनविस्तीर्णे मंडपे रूपभाग्भवेत्

By giving gold according to one’s capacity, a man is honored in heaven; and he attains a beautiful form in a pavilion extending ten yojanas.

Verse 73

सुवर्णं रत्नसंयुक्तं दत्त्वा दशगुणं लभेत् । वज्रवैडूर्यगारुत्म माणिक्यादीननर्घतः

By giving gold set with gems, one gains a tenfold reward—priceless stones such as diamond, vaidūrya (cat’s-eye), gārutma (emerald), ruby, and others.

Verse 74

दत्वा लिंगे विधानाच्च ब्राह्मणे वा यशस्विनि । शतयोजनविस्तीर्णमंडलेधिपतिर्भवेत्

O illustrious lady, having duly made an offering to a liṅga—or alternatively to a brāhmaṇa—one becomes the ruler over a realm extending a hundred yojanas in breadth.

Verse 75

तथैव भुवि जातोपि सर्वलोकप्ररंजनः । सुरभिद्रव्यदानेन वावदूकश्च सुंदरः

Likewise, though born on earth, he delighted all people; by giving fragrant substances he became eloquent and handsome as well.

Verse 76

रक्तामृतसुकंठश्च पूगदानान्नरो भवेत् । वरदासीप्रदानेन नरः कल्पं वसेद्दिवि

By gifting areca-nuts, a man gains a throat—his voice—sweet as nectar. By gifting a boon-giving maidservant, a man dwells in heaven for a full aeon (kalpa).

Verse 77

वरदासी प्रदानेन उर्व्यां जातो धनेश्वरः । तथैव भृत्यदानेन बहुभृत्यो भवेद्दिवि

By gifting a boon-bestowing maidservant, one is born on earth as a lord of wealth; likewise, by gifting a servant, one gains many attendants in heaven.

Verse 78

धरायामक्षयाऋद्धिर्जन्मजन्मसु जायते । सर्वतूर्यप्रदानेन गुणवान्लोकसंमतः

On earth, inexhaustible prosperity arises birth after birth. By gifting all kinds of musical instruments, one becomes virtuous and esteemed by the world.

Verse 79

नृत्यगीतादिशास्त्रेण गंधर्वाणां पतिर्भवेत् । दासीदासयुतः स्वर्गे धनैः स्त्रीभिर्वरैर्युतः

By mastering the sciences of dance, song, and related arts, one may become the lord of the Gandharvas; and in heaven one is attended by male and female servants, endowed with wealth and excellent women.

Verse 80

तथैव गोप्रदानेन तावत्कालं वसेद्दिवि । लिंगे दुग्धप्रदानाच्च नरः कल्पं वसेद्दिवि

Likewise, by gifting a cow, one dwells in heaven for that very length of time; and by offering milk to a liṅga, a person dwells in heaven for a full kalpa.

Verse 81

दध्ना स्नानेन द्विगुणं घृतेन तु शताधिकम् । अन्नं षड्रससंयुक्तं दत्वा क्षितिपतिर्भवेत्

The merit gained by bathing with curd is twice as much, and with ghee it is a hundredfold and more. And one who gives food endowed with the six tastes becomes a lord of the earth—a king.

Verse 82

तथैव पायसं दत्वा मुनीनां प्रवरो भुवि । हविष्यान्नं मुदा दत्वा वेदशास्त्रार्थपारगः

Likewise, having offered the sweet payasa, he—foremost among sages upon the earth—joyfully bestowed havishyā food, for he had mastered the meanings of the Vedas and the śāstras.

Verse 83

निरामिषप्रदानाच्च ब्रह्मचारी व्रती भवेत् । मधुदानाच्च सौभाग्यं गुडेन लवणेन च

By giving pure, non-meat food, one becomes a brahmacārin, a devoted observer of vows. By donating honey—and likewise jaggery (guda) and salt—one attains good fortune and auspicious prosperity.

Verse 84

शर्करादिभिर्लावण्यं सर्वलोकेषु गीयते । देवानां शंभुलिंगानामर्चां कृत्वा विधानतः

With sugar and similar offerings, beauty and charm are praised in all the worlds. And having duly performed, according to rule, the worship of the gods—especially Śambhu’s liṅgas—one attains such results.

Verse 85

अनुक्रमेण स्वर्गादौ लोकानां स पतिर्भवेत् । लोकानां च हितार्थाय देवास्तिष्ठंति संमुखाः

In due order, beginning with Svarga and the other worlds, he becomes the lord of the realms; and for the welfare of the worlds, the gods stand present before him.

Verse 86

सकृत्प्रदक्षिणां कृत्वा शंभुलिंगेषु पंडितः । दिव्यं वर्षशतं पूर्णं स्वर्गमेति नरोत्तमः

Having performed a single pradakṣiṇā, a reverent circumambulation, around Śambhu’s liṅgas, the wise man—an excellent human—attains heaven for a full hundred divine years.

Verse 87

एवमेव क्रमेणैव नमस्कारैः स्वयंभुवः । लोकवंद्यो व्रजेत्स्वर्गं तस्मान्नित्यं समाचरेत्

Thus, in this very manner and in due sequence, by acts of reverential obeisance, even the Self-born becomes worthy of the world’s praise and attains heaven; therefore one should practice this daily.

Verse 88

लिंगरूपस्य देवस्य यो धनं हरते नरः । स च रौरवमासाद्य हरणात्कीटतां व्रजेत्

Any man who steals wealth belonging to the Lord in the form of the Liṅga attains the Raurava hell; and as a consequence of that theft, he goes to the state of being a worm or insect.

Verse 89

दातुः पूजां च लिंगार्थे हरेश्चाप्याददाति यः । कुलकोटिसहस्रेण नरकान्न निवर्तते

Whoever takes away offerings meant for the worship of the donor—whether intended for the Liṅga (Śiva) or for Hari (Viṣṇu)—does not return from hell, even after a thousand crores of family lineages.

Verse 90

जलपुष्पादिदीपार्थे वसु चान्यद्गृहीतवान् । पश्चान्न दीयते लोभादक्षयं नरकं व्रजेत्

If someone takes money or other goods for offerings such as water, flowers, and lamps, but later—out of greed—does not provide them, he goes to unending hell.

Verse 91

दासीं हृत्वा तु लिंगस्य नरकान्न निवर्तते । कामार्तो मातरं गच्छेन्न गच्छेच्छिवचेटिकाम्

But one who abducts a female servant belonging to the Liṅga does not return from hell. Even if tormented by desire, one should go to one’s own wife and not approach a female attendant of Śiva.

Verse 92

शिवदासीं ततो गत्वा शिवस्व हरणे तथा । भक्षणादन्नपानानान्नरो दुर्गतिमाप्नुयात्

A man who approaches or violates a maidservant of Śiva, who steals Śiva’s property, or who wrongfully consumes food and drink belonging to Śiva, attains an evil destiny.

Verse 93

अतो देवलविप्रो यो नरकान्न निवर्तते । तस्माद्वेश्याजनानां च दौष्ट्यमेव हितं भवेत्

Therefore, the brāhmaṇa who lives by serving the temple-deities does not turn back from hell; hence, for those who live by prostitution as well, wickedness alone is deemed beneficial.

Verse 94

अतस्तु गणिकां स्पृष्ट्वा नरः स्नानाद्विशुध्यति । मलिनां दुर्गतिं याति बहुपूरुषसंश्रयात्

Therefore, a man who has touched a courtesan becomes purified by bathing; but she—made impure by dependence on many men—goes to an unfortunate state.

Verse 95

वेश्या तपस्विनी या च देवार्चनरता सदा । पतिव्रतपरा शुद्धा स्वर्गं चाक्षयमश्नुते

Even a courtesan—if she is austere, ever devoted to the worship of the gods, steadfast in fidelity, and pure—attains heaven that is imperishable.

Verse 96

गणिकां मातृवद्यस्तु सदासन्नां प्रपश्यति । देववत्सुरलोकेषु निखिलं भोगमश्नुते

Whoever always regards a courtesan as one would regard a mother—seeing her as ever near and worthy of restraint and respect—enjoys every delight in the worlds of the gods.

Verse 97

सुरासुरनराणां च वंदनीयो यथा हरिः । तथार्होयं सर्वलोके सर्वभूतैकपावनः

Just as Hari is worthy of reverence by gods, asuras, and humans, so too is this one worthy of honor in all the worlds—he alone is the purifier of all beings.

Verse 98

देवदासः सदा यस्तु देवकृत्येषु लोलुपः । स च गच्छति लोकेशो देवलोके महीयते

Whoever is ever a servant of the gods and eagerly devoted to duties performed for the deities goes to the Lord of the worlds and is honored in the divine realm.

Verse 99

एतेषामेव लिंगानि कारयित्वा च मंडपम् । शक्त्या यं लभते नाकं कालस्य निश्चयं शृणु

Having caused precisely these liṅgas to be made, and also a maṇḍapa (pavilion), one attains heaven according to one’s capacity. Now hear the definite determination of the allotted time.

Verse 100

हायनैकं तृणेनैव शरकांडेन तच्छतम् । अयुतं त्वन्यकाष्ठेन लक्षं खादिरदारुणा

With mere grass it endures for one year; with a reed-stalk, for a hundred. With other kinds of wood, for ten thousand; and with khadira wood, for a hundred thousand.

Verse 101

कोटिकोटि च पाषाणैः सुदृढैर्यत्नसंयुतैः । तस्मात्सर्वप्रयत्नेन मंडपं कारयेद्बुधः

With countless masses of stones—firm and carefully set in place—therefore, with every effort, a wise person should have a maṇḍapa (pavilion) constructed.

Verse 102

यावत्कालं वसेत्स्वर्गे नरो मंडपकारकः । तावत्कालं च हरणे नरो दुर्गतिमाप्नुयात्

For as long as the man who builds a maṇḍapa dwells in heaven, for that same span the man who steals that pavilion or its materials falls into a wretched state.

Verse 103

जनानां निचये रम्ये वस्तूनां क्रयविक्रये । आश्रये चाध्वगानां च नदीनद समागमे

In a pleasant gathering-place of people—where goods are bought and sold—serving also as a shelter for travelers, at the confluence of a river and a stream.

Verse 104

देवानां मंडपं कृत्वा यत्फलं लभते नरः । तत्फलं समवाप्नोति द्विगुणं विप्रमंदिरे

Whatever merit a person gains by building a maṇḍapa for the gods, that same merit is attained twofold by building it at a Brahmin’s sacred place.

Verse 105

अनाथस्य च दीनस्य श्रोत्रियस्य विशेषतः । कारयित्वा गृहं रम्यं नरः स्वर्गान्न हीयते

Having caused a beautiful house to be built for an orphan and a destitute person—especially for a śrotriya, a Veda-learned scholar—a man does not fall away from heaven.

Verse 106

य इदं शृणुयान्नित्यं पुण्याख्यानमनुत्तमम् । अक्षयं लभते स्वर्गं प्रासादादेः फलं लभेत्

Whoever listens daily to this unsurpassed, meritorious sacred narrative attains an imperishable heaven and receives the same reward as that gained from building mansions and the like.

Verse 107

धनिनां चेश्वराणां च तथा पुण्यवतां पुनः । पाठयित्वा पठित्वा तु नरः स्वर्गान्न हीयते

Having taught it and having recited it—especially among the wealthy, the powerful, and likewise among the meritorious—a person does not fall away from heaven.

Verse 108

देवानां दासदासीनां सदा देवालयेषु च । पठेद्यस्तु सदा विप्रो मोक्षमार्गं स गच्छति

A brāhmaṇa who continually recites this in the temples—concerning the gods and their male and female attendants—proceeds on the path to liberation.

Verse 109

नृपाणामीश्वराणां च धनिनां गुणिनां पुरः । पठित्वा मोक्षमाप्नोति श्रवणात्तत्फलं लभेत्

By reciting this in the presence of kings, rulers, the wealthy, and the virtuous, one attains liberation; and by merely hearing it, one gains the very same fruit.

Verse 110

द्विजा ऊचुः । सामान्येकः परः पुण्यो मर्त्यलोके द्विजोत्तम । सुलभो मर्त्यपूज्यस्तु मुनीनां च तपस्विनाम्

The Brahmins said: “O best of the twice-born, in the world of mortals there is one supreme and holy means, common to all. It is easily attainable, and it is revered among mortals as well as among sages and ascetics.”

Verse 111

चातुर्वर्ण्याश्रमाणां च पापपुण्यवतां नृणाम् । गुणागुणवतां चैव वर्णावर्णवतां तथा

And it concerns men belonging to the four varṇas and the four āśramas—men possessed of sin and merit, possessed of virtues and faults, and likewise those of recognized social standing and those without it.

Verse 112

व्यास उवाच । सर्वेषामेव भूतानां रुद्राक्षेण युतो वरः । दर्शनाद्यस्य लोकानां पापराशिः प्रलीयते

Vyāsa said: Among all beings, most excellent is one adorned with rudrākṣa; by merely beholding such a person, the masses of people’s sins are dissolved.

Verse 113

स्पर्शनाद्दिवमश्नाति धाराणाद्रौद्रतां व्रजेत् । शिरस्युरसि बाहौ च रुद्राक्षं धारयेत्तु यः

By merely touching it one attains heaven; by wearing it one shares in Rudra’s fierce, divine power. Whoever wears a rudrākṣa on the head, on the chest, or on the arm receives these results.

Verse 114

स चेशानसमो लोके मखे सर्वत्र गोचरः । यत्र तिष्ठत्यसौ विप्रस्स देशः पुण्यवान्भवेत्

And in this world he is comparable to Īśāna; in sacrificial rites he moves freely everywhere. Wherever that brāhmaṇa stays, that region becomes holy and meritorious.

Verse 115

तं दृष्ट्वाप्यथवा स्पृष्ट्वा नरः पूयेत कल्मषात् । यज्जप्यं तर्पणं दानं स्नानमर्चा प्रदक्षिणम्

By merely seeing him—or even by touching him—a person is purified of the taint of sin. (From him arise) acts such as recitation, tarpana (water-offerings) to gods and ancestors, charity, bathing, worship, and devotional circumambulation (pradakṣiṇa).

Verse 116

यत्किंचित्कुरुते पुण्यं निखिलं तदनंतकम् । तीर्थानां च महत्तीर्थं रुद्राक्षस्य फलं द्विजाः

Whatever meritorious act one performs—however small—becomes inexhaustible in its result. And among all sacred pilgrimage places (tīrthas), the fruit of rudrākṣa is itself the greatest tīrtha, O twice-born ones.

Verse 117

अस्यैव धारणाद्देही पापात्पूतोऽति पुण्यभाक् । गृहीत्वा चाक्षमालां च ब्रह्मग्रंथियुतां शिवाम्

By merely wearing this, an embodied being is purified of sin and becomes exceedingly meritorious. And, taking up a sacred rosary (akṣamālā) endowed with the Brahmā-knots, auspicious in nature and consecrated to Śiva,

Verse 118

यज्जप्तं च कृतं दानं स्तोत्रं मंत्रं सुरार्चनम् । सर्वं चाक्षयतामेति पापं च क्षयमाव्रजेत्

Whatever japa is recited, whatever charity (dāna) is given, whatever hymn or mantra is uttered, and whatever worship is offered to the devas—all of it becomes imperishable; and sin, too, goes to destruction.

Verse 119

मालाया लक्षणं ब्रूमः श्रूयतां द्विजसत्तमाः । तस्यास्तु लक्षणं ज्ञात्वा शैवमार्गं प्रलप्स्यथ

We shall describe the characteristics of the mālā; listen, O best of the twice-born. Having understood its marks, you will be able to speak properly about the Śaiva path.

Verse 120

निर्योनिकीटविद्धं च भग्नलिगं यथाक्रमम् । अन्योन्यं बीजलग्नं च मालायां परिवर्जयेत्

In a mālā, one should avoid beads that are hollow or lacking a proper core, worm-eaten, cracked or broken in form, irregularly shaped, stuck together with one another, or smeared with seed-like residue.

Verse 121

स्वयं च ग्रथिता या च श्लथान्योन्य प्रसज्जिता । शूद्रादिग्रथिताऽशुद्धा दूरात्तां परिवर्जयेत्

One should avoid from afar a mālā that is self-strung, or one that is loosely intertwined and tangled, with beads catching upon one another; likewise, a mālā strung by a Śūdra and the like is considered impure—therefore it should be shunned.

Verse 122

मध्यमालग्नकं बीजं जप्तव्यं च यथाक्रमम् । हस्तसंभ्रमणेनैव मेर्वामर्शं पुनः पुनः

The seed-mantra fixed upon the middle finger is to be recited in proper order; and by the swift movement of the hand alone, one should touch the Meru, the central bead, again and again.

Verse 123

संख्यातं यज्जपेन्मंत्रमसंख्यातं च निष्फलम् । सर्वेषामेव देवानां जपेन्मंत्रं स्वमालया

A mantra should be recited with a counted number of repetitions; uncounted repetition is fruitless. Therefore, using one’s own mālā, one should recite the mantras of all the deities.

Verse 124

प्रयतः सकले तीर्थे कोटिकोटिगुणं भवेत् । शुद्धायामेव भूम्यां तु मेध्यके वृक्षमूलके

With self-restraint and purity, at any tīrtha the merit becomes multiplied by crores upon crores; likewise, on clean ground—in a pure place, at the foot of a sacred tree—the merit is greatly increased.

Verse 125

गोष्ठे चतुष्पथागारे विष्णोर्मंत्रं शिवस्य च । गणपतेश्च सूरस्य लिंगेनंतफलं लभेत्

In a cow-pen and in a crossroads resting-house, one who installs the sacred emblems attains the full and inexhaustible fruit of worship through the mantras of Viṣṇu, Śiva, Gaṇapati, and the Sun.

Verse 126

शून्यागारे शवस्याग्रे श्मशाने च चतुष्पथे । देवीमंत्रं जपेद्यस्तु सद्यस्सिध्यति साधकः

Whoever repeats the Goddess’s mantra in an empty house, before a corpse, in a cremation ground, or at a crossroads—the sādhaka attains success immediately.

Verse 127

यावच्चावैदिकं मंत्रं पौराणं चागमोद्भवम् । सर्वं रुद्राक्षमालायामीप्सितेष्टार्थदायकम्

Whatever mantra be non-Vedic, Purāṇic, or born of the Āgamas—everything, when practiced with a rudrākṣa rosary, becomes a giver of the desired and cherished fruits.

Verse 128

रुद्राक्षस्रवजं शुद्धं जलं शिरसि धारयेत् । सर्वस्मात्कल्मषात्पूतः पुण्यं भवति चाक्षयम्

One should pour upon one’s head the pure water that has flowed from washing rudrākṣa beads. Purified from every sin, one gains merit that is imperishable.

Verse 129

रुद्राक्षस्य च प्रत्येकं बीजं प्रत्येक निर्जरं । धारयेद्यस्तनौ मर्त्यः सुराणां सत्तमो भवेत्

Each rudrākṣa bead is, individually, a distinct divine being; the mortal who wears them upon the body becomes the best among the gods.

Verse 130

द्विजा ऊचुः । रुद्राक्षस्तु कुतो जातः कुतो वा मेध्यतां गतः । किमर्थं स्थावरो भूमौ केनैव च प्रचारितः

The twice-born said: “From where did the rudrākṣa originate? And how did it come to be regarded as purifying? For what reason does this immobile being exist upon the earth, and by whom indeed was its use propagated?”

Verse 131

व्यास उवाच । पुरा कृतयुगे विप्रास्त्रिपुरो नाम दानवः । सुराणां च वधं कृत्वा अंतरिक्षपुरे हि सः

Vyāsa said: In ancient times, in the Kṛta Yuga, there was an asura named Tripura. After slaying the gods, he indeed dwelt in a city in the sky.

Verse 132

प्रणाशे सर्वलोकानां स्थिरो ब्रह्मवरेण च । शुश्राव शंकरो भीमं देवैरीशो निवेदितम्

When all the worlds faced destruction, Śaṅkara—made steadfast by Brahmā’s boon—heard from the gods the dreadful matter they reported to the Lord.

Verse 133

ततोऽजगवमासज्य बाणमंतकसन्निभम् । धृत्वा तं च जघानाथ दृष्टं दिव्येन चक्षुषा

Then, fitting the bow, he set an arrow like Death itself; taking it up, he struck down the one beheld with divine sight.

Verse 134

स पपात महीपृष्ठे महोल्केव च्युतो दिवः । घटनव्याकुलाद्रुद्रात्पतिताः स्वेदबिंदवः

He fell upon the earth’s surface like a great meteor dropped from the sky; and sweat-drops, shaken loose from Rudra amid the turmoil of the clash, fell down as well.

Verse 135

तत्राश्रुबिंदुतो जातो महारुद्राक्षकः क्षितौ । अस्यैव च फलं जीवा न जानंत्यतिगुह्यतः

From that very teardrop, the great Rudrākṣa tree was born upon the earth. Yet living beings do not truly know its fruit—its spiritual result—for it is exceedingly secret.

Verse 136

ततः कैलासशिखरे देवदेवं महेश्वरम् । प्रणम्य शिरसा भूमौ स्कंदो वचनमब्रवीत्

Then, upon the peak of Kailāsa, Skanda bowed to Maheśvara—the God of gods—placing his head upon the ground, and spoke these words.

Verse 137

रुद्राक्षस्य फलं नाथ ज्ञातुमिच्छामि तत्त्वतः । जप्येथ धारणे चैव दर्शने स्पर्शनेपि वा

O Lord, I wish to know the true benefit of the rudrākṣa—whether in japa (recitation), in wearing it, and also in merely seeing it or touching it.

Verse 138

ईश्वर उवाच । लक्षं तु दर्शनात्पुण्यं कोटिर्वै स्पर्शनेन च । दशकोटिफलं पुण्यं धारणाल्लभते नरः

Īśvara said: Merely by seeing it one gains merit equal to a hundred thousand; by touching it, indeed, a crore. By wearing it with devotion, a man obtains merit bearing the fruit of ten crores.

Verse 139

लक्षकोटिसहस्राणि लक्षकोटिशतानि च । जप्त्वास्य लभते पुण्यं नात्र कार्या विचारणा

After reciting this for tens of thousands of crores, and even for hundreds of crores of lakhs of repetitions, one attains merit—there is no need for any doubt or deliberation.

Verse 140

उच्छिष्टो वा विकर्मस्थो युक्तो वा सर्वपातकैः । मुच्यते सर्वपापेभ्यो रुद्राक्षधारणेन वै

Even if one is in a state of ritual impurity, engaged in improper acts, or associated with all grave sins, one is indeed freed from all sins by wearing the rudrākṣa.

Verse 141

कंठे रुद्राक्षमादाय श्वापदो म्रियते यदि । सोपि रुद्रत्वमाप्नोति किं पुनर्मानुषादयः

If even a beast dies while wearing a rudrākṣa upon its neck, it too attains the state of Rudra—how much more, then, do humans and other beings.

Verse 142

ध्यानधारणहीनोपि रुद्राक्षं यदि धारयेत् । सर्वपापविनिर्मुक्तः स याति परमां गतिम्

Even if one lacks dhyāna and inner concentration, if one wears a rudrākṣa, one is freed from all sins and attains the supreme state.

Verse 143

कार्तिकेय उवाच । एकवक्त्रं द्वित्रिचतुःपंचषड्वक्त्रमेव च । सप्ताष्टनववक्त्रं च दशैकादशवक्त्रकम्

Kārtikeya said: “There is the one-faced form, and also the two-, three-, four-, five-, and six-faced forms; likewise the seven-, eight-, and nine-faced forms, and the ten- and eleven-faced forms.”

Verse 144

रुद्राक्षं द्वादशास्यं च त्रयोदशमुखं तथा । चतुर्दशास्यसंयुक्तं स्वयमुक्तं च शंकरम्

There are also Rudrākṣa beads of twelve faces, likewise those of thirteen faces, and those endowed with fourteen faces—self-manifest forms; and Śaṅkara (Śiva) as well.

Verse 145

तेषां च तन्मुखानां च देवताः काश्च तद्वद । गुणो वा कीदृशस्तेषां दोषो वा जगदीश्वर

And which deities preside over them and over their respective faces? Likewise, what virtue do they possess, and what fault (if any), O Lord of the world?

Verse 146

यदि मेनुग्रहोवास्ति कथयस्व यथार्थतः । ईश्वर उवाच । एकवक्त्रः शिवः साक्षाद्ब्रह्महत्यां व्यपोहति

“If you truly show me favor, then tell me the truth exactly as it is.” Īśvara said: “Śiva, manifest with a single face, directly removes the sin of brahma-hatyā (the killing of a brāhmaṇa).”

Verse 147

तस्मात्तु धारयेद्देहे सर्वपापक्षयाय च । शिवलोकं स गच्छेच्च शिवेन सह मोदते

Therefore one should wear it upon the body for the destruction of all sins; he goes to Śiva’s world and rejoices there together with Śiva.

Verse 148

महतापुण्ययोगेन हरानुग्रहकारणात् । एकवक्त्रं लभेन्मर्त्यो कैलासं च षडानन

O Ṣaḍānana, by the powerful conjunction of merit—and through the grace of Hara (Śiva)—a mortal attains the state of being ‘one-faced’ and also reaches Kailāsa.

Verse 149

देवदेवो द्विवक्त्रं च यस्तु धारयते नरः । सर्वपापक्षयं याति यद्गुह्यंगोवधादिकम्

Any person who bears the two-faced form of the Devadeva, Lord of gods, attains the destruction of all sins—even hidden ones, such as the sin of killing a cow and the like.

Verse 150

स्वर्गं चाक्षयमाप्नोति द्विवक्त्रधारणात्ततः । त्रिवक्त्रमनलस्साक्षाद्यस्यदेहे प्रतिष्ठति

By bearing the two-faced form, one then attains an imperishable heaven; for in that person’s body the three-faced Fire itself becomes directly established.

Verse 151

तस्य जन्मार्जितं पापं दहत्यग्निरिवेंधनम् । स्त्रीहत्या ब्रह्महत्याभ्यां बहूनां चैव हत्यया

The sin accumulated from birth is burned away for him, just as fire burns fuel—even (sins as grave as) the killing of a woman, the killing of a Brahmin, and indeed the killing of many.

Verse 152

यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात् । यत्फलं वह्निपूजायामग्निकार्ये घृताहुतौ

Whatever sin a mortal may acquire—of it, all is destroyed that very instant; such is the merit born of worship of the sacred Fire, of the fire-rite, and of offering ghee as an oblation.

Verse 153

तत्फलं लभते धीरः स्वर्गं चानंतमश्नुते । त्रिवक्त्रं धारयेद्यस्तु स च ब्रह्मसमो भुवि

That steadfast one attains its fruit and enjoys endless heaven. But whoever bears the three-faced form becomes, upon earth, equal to Brahmā.

Verse 154

निचितं दुष्कृतं सर्वं दहेज्जन्मनि जन्मनि । न चोदरे भवेद्रोगो न चैवापटुतां व्रजेत्

All accumulated evil deeds are burned away, life after life; there will be no disease in the belly, nor will one fall into weakness or incapacity.

Verse 155

पराजयं न लभते नाग्निना दह्यते गृहम् । एतान्यन्यानि सर्वाणि वज्रादेश्च निवारणम्

He does not meet with defeat, and his house is not burned by fire. These and all other calamities too are warded off—such as the thunderbolt, the vajra, and the like.

Verse 156

नाशुभं विद्यते किंचित्त्रिवक्त्रस्य तु धारणात् । चतुर्वक्त्रः स्वयं ब्रह्मा यस्य देहे प्रतिष्ठति

No inauspiciousness whatsoever exists for one who bears the three-faced form; for in that person’s body Brahmā himself—the four-faced—becomes established.

Verse 157

स भवेत्सर्वशास्त्रज्ञो द्विजो वेदविदां वरः । सर्वधर्मार्थतत्त्वज्ञः स्मार्तः पौराणिको भवेत्

Such a twice-born man becomes a knower of all Śāstras, the foremost among those who know the Vedas; he understands the true principles of dharma and artha, follows the Smṛtis, and becomes a learned expounder of the Purāṇas.

Verse 158

यत्पापं नरहत्यायां बहुसत्त्वेषु वेश्मसु । तत्सर्वं दहते शीघ्रं चतुर्वक्त्रस्य धारणात्

Whatever sin arises from slaying a human being, and whatever sin comes from dwelling in a house crowded with many living creatures—bearing the remembrance or mark of the Four-faced Lord swiftly burns it all away.

Verse 159

महेशस्तुष्यते नित्यं भूतानामधिपो भवेत् । सद्योजातस्तथेशानस्तत्पुरुषोऽघोर एव च

Mahesha is ever pleased, and the devotee becomes the lord of beings. He attains the forms Sadyojāta, Īśāna, Tatpuruṣa, and also Aghora.

Verse 160

वामदेव इमे देवा वक्त्रैः पंचभिराश्रिताः । अतः सर्वत्र भूयिष्ठाः पंचवक्त्रो धरातले

O Vāmadeva, these deities are supported by five faces; therefore, everywhere upon the earth, the five-faced form is especially prevalent.

Verse 161

रुद्रस्यात्मजरूपोयं तस्मात्तं धारयेद्बुधः । कल्पकोटिसहस्राणि कल्पकोटिशतानि च

This is of the form of Rudra’s own son; therefore the wise should wear or hold it—for thousands of crores of kalpas, and for hundreds of crores of kalpas as well.

Verse 162

तावत्कालं शिवस्याग्रे पूजनीयः सुरासुरैः । सार्वभौमो भवेद्भूमौ शर्वतेजाः शिवालये

For that whole span, he is to be worshipped before Śiva by both the gods and the asuras. On earth he becomes a universal sovereign, endowed with the splendor of Śarva (Śiva), in Śiva’s abode (temple).

Verse 163

तस्मात्सर्वप्रयत्नेन पंचवक्त्रं तु धारयेत् । षड्वक्त्रं कार्तिकेयं तु धारयन्दक्षिणे भुजे

Therefore, with every effort one should wear the emblem of the Five-faced Lord Śiva (Pañcavaktra); and wearing the Six-faced Kārtikeya, one should bear it upon the right arm.

Verse 164

ब्रह्महत्यादिभिः पापैर्मुच्यते नात्र संशयः । स्कंदस्य सदृशः शूरः कल्पांते समुपस्थिते

One is freed from sins such as brahmin-slaying—of this there is no doubt. At the end of the kalpa, when dissolution draws near, a hero arises equal to Skanda.

Verse 165

नात्र पराजयं चैति गुणानामाकरो भुवि । कुमारत्वमवाप्नोति यथा गौरीशनंदनः

Here one does not meet with defeat; on earth it becomes a mine of virtues. One attains the state of youthful vigor, just as Gaurī’s and Īśa’s son, Kumāra (Skanda), did.

Verse 166

ब्राह्मणो भूपपूज्यश्च क्षत्रियो लभते जयम् । वैश्याः शूद्रादयो वर्णाः सदैश्वर्यप्रपूरिताः । तस्यैव वरदा गौरी मातेव सुलभा भवेत्

A brāhmaṇa becomes worthy of honor from kings; a kṣatriya attains victory; and the vaiśyas, the śūdras, and the other orders are ever filled with prosperity. For such a person, boon-giving Gaurī becomes easily accessible—like a mother.

Verse 167

ततो भुजबलादेव विश्वतेजा भवेन्नरः । वाग्मी धीरस्सभायां च नृपवेश्मनि संसदि

From that, by the strength of his arms alone, a man becomes endowed with universal splendor; he becomes eloquent and steady-minded in the assembly, in the king’s palace, and in the council.

Verse 168

न च कातरतामेति नैव भंगो भवेद्ध्रुवम्

And one does not fall into cowardice; nor does any downfall occur—this is certain.

Verse 169

एतान्यन्यानि सर्वाणि षड्वक्त्रस्यैव धारणात् । सप्तवक्त्रो महासेनस्त्वनंतो नाम नागराट्

All these and other forms arise from bearing the six-faced one (Ṣaṇmukha/Skanda). And the great commander (Mahāsena) is seven-faced; he is Ananta, the king of serpents.

Verse 170

अस्य प्रत्येक वक्त्रे तु प्रतिनागा व्यवस्थिताः । अनंतः कर्कटश्चैव पुंडरीकोथ तक्षकः

In each of his mouths, a corresponding serpent is stationed—namely Ananta, Karkaṭa, Puṇḍarīka, and also Takṣaka.

Verse 171

विषोल्बणश्च कारीषः शंखचूडश्च सप्तमः । एते नागा महावीर्याः सप्तवक्त्रे व्यवस्थिताः

Viṣolbaṇa and Kārīṣa, and as the seventh, Śaṅkhacūḍa—these nāgas, possessed of great valor, are stationed at Saptavaktra.

Verse 172

अस्य धारणमात्रे तु विषं न क्रमते तनौ । हरश्च परमप्रीतो भवेन्नागेश्वरे यथा

By merely wearing or holding this, poison does not spread through the body; and Hara (Śiva) becomes supremely pleased—just as he is at Nāgeśvara.

Verse 173

प्रीत्यास्या सर्वपापानि क्षयं यांति दिनेदिने । ब्रह्महत्या सुरापानं स्तेयादि गुरुतल्पजम्

Through devotion to her, all sins diminish day by day—even brahmin-slaying, drinking intoxicants, theft and the like, and the sin arising from violating the teacher’s bed.

Verse 174

यत्पापं लभते मर्त्यः सर्वं नश्यति तत्क्षणात् । देवस्य सदृशं भोज्यं त्रैलोक्ये निश्चितं लभेत्

Whatever sin a mortal may have acquired—all of it is destroyed that very moment; and he certainly obtains, throughout the three worlds, food fit to be offered to the gods.

Verse 175

अष्टवक्त्रो महासेनः साक्षाद्देवो विनायकः । अस्यैव धारणादेव यत्पुण्यं तच्छृणुष्व मे

Eight-faced, the great commander—Vināyaka—is directly the very deity. Now hear from me what merit arises simply from bearing this alone.

Verse 176

जन्मजन्म न मूर्खः स्यान्नातुरो न च नष्टधीः । अविघ्नं सर्वकार्येषु तस्यैव सततं भवेत्

Across birth after birth, he will not become foolish, nor will he be afflicted by disease or lose his discernment; and in all his undertakings, freedom from obstacles will always be his.

Verse 177

नैपुण्यं लिपिकार्येषु महाकार्येषु कौशलम् । सर्वारंभादिकार्येषु क्षमंतस्य दिने दिने

Day by day, in one who is patient and forbearing, skill arises in clerical work, competence in great undertakings, and success in every task—from the very beginning of an enterprise onward.

Verse 178

अर्धकूटं तुलाकूटं सर्वकूटं तथैव च । शिश्नोदरकरेणैव संस्पृशेद्वा गुरुस्त्रियम्

Likewise, one is guilty of half-deceit, deceit in weighing, and every kind of fraud; and also if a teacher were to touch another man’s wife with his sexual organ, belly, or hand.

Verse 179

एवमादीनि सर्वाणि हंति पापानि सर्वथा । अक्षयं त्रिदिवं भुक्त्वा मुक्तो याति परां गतिम्

Thus, all such acts completely destroy sins. Having enjoyed the imperishable heaven, one is freed and attains the supreme state.

Verse 180

गुणान्येतानि सर्वाणि अष्टवक्त्रस्य धारणात् । नवास्यं भैरवं प्रोक्तं धारयेद्यस्तु बाहुतः

All these merits arise from bearing the Eight-faced form. Yet the Nine-faced Bhairava is declared even higher; whoever bears it—especially in the many-armed form—attains those results.

Verse 181

कपिलं मुक्तिदं धृत्वा ममतुल्य बलो भवेत् । लक्षकोटिसहस्राणि ब्रह्महत्याः करोति यः

Having borne Kapila, the giver of liberation, one becomes endowed with strength equal to mine; but whoever commits the slaying of a brāhmaṇa incurs that sin in hundreds of thousands of lakhs and crores.

Verse 182

ताः सर्वा दहते शीघ्रं नववक्त्रस्य धारणात् । सुरलोके सदा देवैः पूजितो मघवान्यथा

By wearing or bearing the nine-faced form, he swiftly burns away all those evils and afflictions. In the realm of the devas he is ever honored by the deities, just as Maghavān (Indra) is.

Verse 183

हरवद्वरवेश्मस्थो गणेशो नात्र संशयः । पन्नगाश्च विनश्यंति दशवक्त्रस्य धारणात्

Gaṇeśa dwells in a splendid mansion like that of Hara (Śiva)—of this there is no doubt. And serpents are destroyed by bearing the Ten-Faced One (Daśavaktra).

Verse 184

वक्त्रे चैकादशे वत्स रुद्राश्चैकादश स्मृताः । शिखायां धारयेन्नित्यं तस्य पुण्यफलं शृणु

In the mouth, dear child, eleven are remembered, and the Rudras too are said to be eleven. One should always bear them upon the śikhā (the crown hair-tuft); listen to the meritorious fruit that arises from it.

Verse 185

अश्वमेधसहस्राणि यज्ञकोटिशतानि च । गवां शतसहस्रस्य सम्यग्दत्तस्य यत्फलम्

The merit gained by properly gifting a hundred thousand cows is equal to that of thousands of Aśvamedha sacrifices and hundreds of crores of other yajñas.

Verse 186

तत्फलं शीघ्रमाप्नोति वक्त्रैकादश धारणात् । हरस्य सदृशो लोके पुनर्जन्म न विद्यते

By bearing the eleven-faced form, one swiftly attains that fruit. In this world one becomes like Hara (Śiva), and there is no rebirth again.

Verse 187

रुद्राक्षं द्वादशास्यं यः कंठदेशे तु धारयेत् । आदित्यस्तुष्यते नित्यं द्वादशास्ये व्यवस्थितः

Whoever wears a twelve-faced Rudrākṣa at the region of the throat—Āditya, the Sun who abides in that twelve-faced bead, is ever pleased.

Verse 188

गोमेधं नरमेधं च कृत्वा यत्फलमश्नुते । तत्फलं शीघ्रमाप्नोति वज्रादेश्च निवारणम्

Whatever reward is said to be gained by performing the cow-sacrifice and the man-sacrifice—one quickly attains that very reward, and there is also protection from Indra’s thunderbolt and the like.

Verse 189

नैव वह्नेर्भयं चैव न च व्याधिः प्रवर्तते । अर्थलाभं सुखं भुंक्त ईश्वरो न दरिद्रता

He has no fear of fire, nor does disease take hold of him. He enjoys happiness and the gain of wealth; he becomes prosperous—poverty does not befall him.

Verse 190

हस्त्यश्वनरमार्जार मूषकाञ्छशकांस्तथा । व्यालदंष्ट्रि सृगालादीन्हत्वा व्याघातयत्यपि

Even if one has killed elephants, horses, men, cats, mice, and also birds, and likewise fanged serpents, jackals, and the rest—even so, he still suffers affliction (as a consequence).

Verse 191

मुच्यते नात्र संदेहो वक्त्रद्वादश धारणात् । वक्त्र त्रयोदशो रुद्रो रुद्राक्षः प्राप्यते यदि

There is no doubt: by wearing the twelve-faced (Rudrākṣa), one is liberated. And if a thirteen-faced Rudrākṣa is obtained, it is Rudra himself.

Verse 192

शंतमः स तु विज्ञेयः सर्वकामफलप्रदः । सुधारसायनं चैव धातुवादश्च पादुका

He should be known as the most auspicious and pacifying one, bestowing the fruits of all desires; it is also a nectar-like rejuvenating elixir, an alchemical doctrine, and a revered pair of pādukā (sandals).

Verse 193

सिध्यंति तस्य वै सर्वे भाग्ययुक्तस्य षण्मुख । मातृपितृ स्वसृ भ्रातृ गुरून्वाथ निहत्य च

O Ṣaṇmukha, the Six-faced One: for that fortunate person, everything indeed succeeds—even after killing one’s mother and father, sister and brother, and even one’s teachers.

Verse 194

मुच्यते सर्वपापेभ्यो त्रयोदशास्य धारणात् । अक्षयं लभते स्वर्गं यथा देवो महेश्वरः

By wearing or upholding the thirteen-faced form, one is freed from all sins and attains an imperishable heaven—just as the god Maheśvara (Śiva) does.

Verse 195

चतुर्दशमुखं वत्स रुद्राक्षं यदि धारयेत् । सततं मूर्ध्नि बाहौ वा शक्तिपिंडं शिवस्य च

O dear one, if a person wears a fourteen-faced rudrākṣa constantly—upon the head or upon the arm—it is to be regarded as a condensed embodiment of Śiva’s power.

Verse 196

किं पुनर्बहुनोक्तेन वर्णितेन पुनः पुनः । पूज्यते सततं देवैः प्राप्यते पुण्यगौरवात्

What more is there to say—why describe it again and again? By the majesty of its merit, it is continually worshipped by the gods and is attained by the worthy.

Verse 197

कार्तिकेय उवाच । भगवन्श्रोतुमिच्छामि वक्त्रे वक्त्रे यथाविधि । न्यसनं केन मंत्रेण धारणं वा कथं वद

Kārtikeya said: “O Lord, I wish to hear—according to the proper procedure—for each ‘mouth’ (each face): by which mantra is nyāsa to be performed, and how is dhāraṇā to be done? Please tell me.”

Verse 198

ईश्वर उवाच । शृणु षण्मुख तत्त्वेन वक्त्रे वक्त्रे यथाविधि । अमंत्रोच्चारणादेव गुणा ह्येते प्रकीर्तिताः

Īśvara said: “Listen, O Ṣaṇmukha—truly and as prescribed—about each mouth in due order. These qualities are declared to arise merely from the utterance of the non-mantra, that is, ordinary uninitiated recitation.”

Verse 199

यः पुनर्मंत्रसंयुक्तं धारयेद्भुवि मानवः । गुणास्तस्य महत्त्वं च कथितुं नैव शक्यते

But the human being on earth who bears something empowered and joined with a mantra—his virtues and his greatness cannot truly be described.

Verse 200

इदानीं मंत्रा दिश्यंते ॐ रुद्र एकवक्त्रस्य । ॐ खं द्विवक्त्रस्य ॐ वुं त्रिवक्त्रस्य । ॐ ह्रीं चतुर्वक्त्रस्य ॐ ह्रां पंचवक्त्रस्य । ॐ ह्रूं षड्वक्त्रस्य ॐ ह्रः सप्तवक्त्रस्य । ॐ कं अष्टवक्त्रस्य ॐ जूं नववक्त्रस्य । ॐ क्षं दशवक्त्रस्य ॐ श्रीं एकादशवक्त्रस्य । ॐ ह्रीं द्वादशवक्त्रस्य ॐ क्षौं त्रयोदशवक्त्रस्य । ॐ न्रां चतुर्दशवक्त्रस्य । एवं मंत्रा यथाक्रमं न्यस्तव्याः । शिरस्युरसि मालां च गृहीत्वा यो व्रजेन्नरः । पदेपदेश्वमेधस्य फलमाप्नोति नान्यथा

Now the mantras are taught: “Oṁ rudra” for the one-faced; “Oṁ khaṁ” for the two-faced; “Oṁ vuṁ” for the three-faced; “Oṁ hrīṁ” for the four-faced; “Oṁ hrāṁ” for the five-faced; “Oṁ hrūṁ” for the six-faced; “Oṁ hraḥ” for the seven-faced; “Oṁ kaṁ” for the eight-faced; “Oṁ jūṁ” for the nine-faced; “Oṁ kṣaṁ” for the ten-faced; “Oṁ śrīṁ” for the eleven-faced; “Oṁ hrīṁ” for the twelve-faced; “Oṁ kṣauṁ” for the thirteen-faced; and “Oṁ nrāṁ” for the fourteen-faced. These mantras should be placed by nyāsa in due order. The man who, taking the rosary (mālā) upon his head and chest, proceeds onward—at every step attains the merit of an Aśvamedha sacrifice; there is no other way to state it.