Adhyaya 15

Verse 1

। सूत उवाच । ऋषभस्यानुभावोयं वर्णितः शिवयोगिनः । अथान्यस्यापि वक्ष्यामि प्रभावं शिवयोगिनः

Sūta said: “Thus has the spiritual power of the Śiva-yogin Ṛṣabha been described. Now I shall also relate the greatness of another Śiva-yogin.”

Verse 2

भस्मनश्चापि माहात्म्यं वर्णयामि समासतः । कृतकृत्या भविष्यंति यच्छुत्वा पापिनो जनाः

I shall also describe, in brief, the greatness of sacred ash (bhasma). On hearing it, even people burdened with sin become fulfilled—having accomplished what must be accomplished.

Verse 3

अस्त्येको वामदेवाख्यः शिवयोगी महा तपाः । निर्द्वंद्वो निर्गुणः शांतो निःसंगः समदर्शनः

There was a Śiva-yogin named Vāmadeva, a great ascetic—free from dualities, beyond the guṇas, tranquil, unattached, and equal-seeing.

Verse 4

आत्मारामो जितक्रोधो गृहदारविवर्जितः । अतर्कितगतिर्मौनी संतुष्टो निष्प रिग्रहः

Delighting in the Self, having conquered anger, free from home and spouse, moving in an untraceable way, silent, content, and without possessions—such was he.

Verse 5

भस्मोद्धूलितसर्वांगो जटामंडलमंडितः । वल्कलाजिनसंवीतो भिक्षामात्रपरिग्रहः

His whole body was dusted with sacred ash; he was adorned with a circle of matted locks; clad in bark-garments and a deerskin; and he accepted only alms as his sole support.

Verse 6

स एकदा चरंल्लोके सर्वानुग्रहतत्परः । क्रौंचारण्यं महाघोरं प्रविवेश यदृच्छया

Once, wandering the world intent on bestowing grace upon all, he entered—by chance—the exceedingly dreadful Krauñca Forest.

Verse 7

तस्मिन्निर्मनुजेऽरण्ये तिष्ठत्येकोऽतिभीषणः । क्षुत्तृषाकुलितो नित्यं यः कश्चिद्ब्रह्मराक्षसः

In that uninhabited forest there dwelt a solitary, most terrifying being—a certain brahma-rākṣasa—ever tormented by hunger and thirst.

Verse 8

तं प्रविष्टं शिवात्मानं स दृष्ट्वा ब्रह्मराक्षसः । अभिदुद्राव वेगेन जग्धंु क्षुत्परिपीडितः

Seeing the one who had entered the state of oneness with Śiva, the fierce Brahmarākṣasa—tormented by hunger—rushed at him swiftly, intent on devouring him.

Verse 9

व्यात्ताननं महाकायं भीमदंष्ट्रं भयानकम् । तमायांतमभिप्रेक्ष्य योगीशो न चचाल सः

Its mouth gaping wide, its body enormous, its tusks terrifying and dreadful—seeing it rushing toward him, the lordly yogin did not move at all.

Verse 10

अथाभिद्रुत्य तरसा स घोरो वनगोचरः । दोर्भ्यां निष्पीड्य जग्राह निष्कंपं शिवयोगिनम्

Then the dreadful forest-roamer charged at him in haste and, seizing the unmoving Śiva-yogin, crushed him tightly with both arms.

Verse 11

तदंगस्पर्शनादेव सद्यो विध्वस्तकिल्बिषः । स ब्रह्मराक्षसो घोरो विषण्णः स्मृतिमाययौ

By the mere touch of his body, that dreadful Brahmarākṣasa had his sins destroyed at once; becoming subdued and sorrow-stricken, he regained his memory.

Verse 12

यथा चिंतामणिं स्पृष्ट्वा लोहं कांचनतां व्रजेत् । यथा जंबूनदीं प्राप्य मृत्तिका स्वर्णतां व्रजेत्

Just as iron, on touching the wish-fulfilling gem Cintāmaṇi, becomes gold; and just as clay, reaching the Jāmbū river, attains a golden state—

Verse 13

यथा मानसमभ्येत्य वायसा यांति हंसताम् । यथामृतं सकृत्पीत्वा नरो देवत्वमाप्नुयात्

Just as crows, upon reaching Mānasarovar, become swan-like; and just as a man, by drinking amṛta even once, attains godhood—

Verse 14

तथैव हि महात्मानो दर्शनस्पर्शनादिभिः । सद्यः पुनंत्यघोपेतान्सत्संगो दुर्लभो ह्यतः

So too, great souls—by mere seeing, touch, and the like—purify at once those burdened with sin. Therefore satsanga, the company of the holy, is indeed rare and precious.

Verse 15

यः पूर्वं क्षुत्पिपासार्तो घोरात्मा विपिने चरः । स सद्यस्तृप्तिमायातः पूर्णानंदो बभूव ह

He who earlier, tormented by hunger and thirst, of dreadful nature, roaming in the forest—he at once became satisfied and entered into fullness of bliss.

Verse 16

तद्गात्रलग्नसितभस्मकणानुविद्धः सद्यो विधूतघनपापतमःस्वभावः । संप्राप्तपूर्वभव संस्मृतिरुग्रकार्यस्तत्पादपद्मयुगले प्रणतो बभाषे

Sprinkled with the white particles of sacred ash clinging to that yogin’s limbs, his very nature—darkened by dense sin—was instantly shaken off. Regaining memory of former births and of his dreadful deeds, he bowed at the pair of lotus-feet and spoke.

Verse 17

राक्षस उवाच । प्रसीद मे महायोगिन्प्रसीद करुणानिधे । प्रसीद भवतप्तानामानंदामृवारिधे

The Rākṣasa said: “Be gracious to me, O great yogin; be gracious, O treasury of compassion. Be gracious, O ocean of amṛta-like bliss for those scorched by worldly suffering.”

Verse 18

क्वाहं पापमतिर्घोरः सर्वप्राणिभयंकरः । क्व ते महानुभावस्य दर्शनं करुणात्मनः

What am I—sin-minded, dreadful, a terror to all living beings? And what is this vision of you—so great in spirit, compassionate by nature? How could one like me behold you?

Verse 19

उद्धरोद्धर मां घोरे पतितं दुःखसागरे । तव सन्निधिमात्रेण महानंदोऽभिवर्धते

Rescue me—rescue me—fallen into this dreadful ocean of sorrow. By your mere presence, a great bliss increases within me.

Verse 20

वामदेव उवाच । कस्त्वं वनेचरो घोरो राक्षसोऽत्र किमास्थितः । कथमेतां महाघोरां कष्टां गतिमवाप्तवान्

Vāmadeva said: Who are you—this dreadful forest-roamer? Why, as a rākṣasa, are you stationed here? And how did you come to attain this exceedingly dreadful and painful condition?

Verse 21

राक्षस उवाच । राक्षसोऽहमितः पूर्वं पंचविंशतिमे भवे । गोप्ता यवनराष्ट्रस्य दुर्जयो नाम वीर्यवान्

The rākṣasa said: Formerly, before this—in my twenty-fifth existence—I was a rākṣasa, the protector of the Yavana kingdom, a mighty one named Durjaya.

Verse 22

सोऽहं दुरात्मा पापीयान्स्वैरचारी मदोत्कटः । दंडधारी दुराचारः प्रचंडो निर्घृणः खलः

I was wicked, exceedingly sinful—acting as I pleased, swollen with intoxication; a staff-wielding oppressor, of corrupt conduct, fierce, merciless, and vile.

Verse 23

युवा बहुकलत्रोऽपि कामासक्तोऽजितेंद्रियः । इमां पापीयसीं चेष्टां पुनरेकां गतोऽस्म्यहम्

Though I was young and had many wives, I was bound by desire, my senses unrestrained; once again I turned to this most sinful course of conduct.

Verse 24

प्रत्यहं नूतनामन्या नारीं भोक्तुमनाः सदा । आहृताः सर्वदेशेभ्यो नार्यो भृत्यैर्मदाज्ञया

Every day I longed to enjoy a different, new woman; by my command my servants brought women from every land.

Verse 25

भुक्त्वाभुक्त्वा परित्यक्तामेकामेकां दिनेदिने । अन्तर्गृहेषु संस्थाप्य पुनरन्याः स्त्रियो धृताः

Having enjoyed them again and again, I abandoned each one day after day; placing them in inner chambers, I would then take other women anew.

Verse 26

एवं स्वराष्ट्रात्परराष्ट्रतश्च देशाकरग्रामपुरव्रजेभ्यः । आहृत्य नार्यो रमिता दिनेदिने भुक्वा पुनः कापि न भुज्यते मया

Thus, from my own kingdom and from other kingdoms—from regions, mines, villages, towns, and settlements—women were brought and enjoyed day after day; once enjoyed, none was ever enjoyed again by me.

Verse 27

अथान्यैश्च न भुज्यंते मया भुक्तास्तथा स्त्रियः । अन्तर्गृहेषु निहिताः शोचंते च दिवानिशम्

Then those women—thus enjoyed by me—were not enjoyed by others either; confined in inner chambers, they grieved day and night.

Verse 28

ब्रह्मविट्क्षत्रशूद्राणां यदा नार्यो मया हृताः । मम राज्ये स्थिता विप्राः सह दारैः प्रदुद्रुवुः

When I abducted the women of the brāhmaṇas, vaiśyas, kṣatriyas, and śūdras, the brāhmaṇas living in my kingdom fled away together with their wives.

Verse 29

सभर्तृकाश्च कन्याश्च विधवाश्च रजस्वलाः । आहृत्य नार्यो रमिता मया कामहतात्मना

Women with husbands, maidens, widows, and even women in their monthly course—having seized them, I enjoyed them, for my mind was destroyed by lust.

Verse 30

त्रिशतं द्विजनारीणां राजस्त्रीणां चतुःशतम् । षट्शतं वैश्यनारीणां सहस्रं शूद्रयोषिताम्

Three hundred women of the twice-born, four hundred women of royal rank, six hundred vaiśya women, and a thousand śūdra women—(these were the numbers) I violated in my frenzy.

Verse 31

शतं चांडालनद्गीर्णा पुलिंदीनां सहस्रकम् । शैलूषीणां पंचशतं रजकीनां चतुःशतम्

A hundred women of the Cāṇḍāla communities, a thousand Pulindī women, five hundred women of the performers, and four hundred washerwomen—(thus too) I counted among those I wronged.

Verse 32

असंख्या वारमुख्याश्च मया भुक्ता दुरात्मना । तथापि मयि कामस्य न तृप्तिः समजायत

Countless courtesans too were enjoyed by me, that wicked-souled man; yet even then, in me there arose no satisfaction of desire.

Verse 33

एवं दुर्विषयासक्तं मत्तं पानरतं सदा । यौवनेपि महारोगा विविशुर्यक्ष्मकादयः

Thus, attached to vile pleasures—intoxicated and always devoted to drink—even in youth great diseases entered me, beginning with consumption.

Verse 34

रोगार्दितोऽनपत्यश्च शत्रुभिश्चापि पीडितः । त्यक्तोमात्यैश्च भृत्यैश्च मृतोऽहं स्वेन कर्मणा

Afflicted by disease, without offspring, oppressed by enemies, and abandoned by ministers and servants—I died, brought down by my own deeds.

Verse 35

आयुर्विनश्यत्ययशो विवर्धते भाग्यं क्षयं यात्यतिदुर्गतिं व्रजेत् । स्वर्गाच्च्यवंते पितरः पुरातना धर्मव्यपेतस्य नरस्य निश्चितम्

For a man fallen away from dharma, it is certain: his lifespan perishes, disgrace increases, fortune wastes away, he goes to extreme misery, and even his ancient forefathers fall from heaven.

Verse 36

अथाहं किंकरैर्याम्यैर्नीतो वैवस्वतालयम् । ततोऽहं नरके घोरे तत्कुण्डे विनिपातितः

Then I was taken by Yama’s servants to the abode of Vaivasvata (Yama); thereafter I was cast into a dreadful hell, into that pit.

Verse 37

तत्राहं नरके घोरे वर्षाणामयुतत्रयम् । रेतः पिबन्पीड्यमानो न्यवसं यमकिंकरैः

There, in that dreadful hell, for thirty thousand years I remained—made to drink semen and tortured, tormented by Yama’s servants.

Verse 38

ततः पापावशेषेण पिशाचो निर्जने वने । सहस्रशिश्नः संजातो नित्यं क्षुत्तृषयाकुलः

Then, by the remaining residue of sin, I became a piśāca in a lonely forest—manifest as the “thousand-membered” one—ever afflicted by hunger and thirst.

Verse 39

पैशाचीं गतिमाश्रित्य नीतं दिव्यं शरच्छतम् । द्वितीयेहं भवे जातो व्याघ्रः प्राणिभयंकरः

Having fallen into the state of a piśāca, I passed a divine hundred autumns; then, in the second birth here, I was born as a tiger, terrifying to living beings.

Verse 40

तृतीयेऽजगरो घोरश्चतुर्थेऽहं भवे वृकः । पंचमे विड्वराहश्च षष्ठेऽहं कृकलासकः

In the third birth I became a dreadful ajagara (great python); in the fourth, a wolf. In the fifth, a boar; and in the sixth, a lizard.

Verse 41

सप्तमेऽहं सारमेयः सृगालश्चाष्टमे भवे । नवमे गवयो भीमो मृगोऽहं दशमे भवे

In the seventh birth I became a dog; in the eighth, a jackal. In the ninth, a fearsome gavaya (wild ox); and in the tenth, a deer.

Verse 42

एकादशे मर्कटश्च गृध्रोऽहं द्वादशे भवे । त्रयोदशेऽहं नकुलो वायसश्च चतु र्दशे

In the eleventh birth I became a monkey; in the twelfth, a vulture. In the thirteenth, a nakula (mongoose); and in the fourteenth, a crow.

Verse 43

अच्छभल्लः पंचदशे षोडशे वनकुक्कुटः । गर्दभोऽहं सप्तदशे मार्जारोष्टादशे भवे

In the fifteenth birth I became an acchabhalla; in the sixteenth, a wild fowl. In the seventeenth, a donkey; and in the eighteenth, a cat.

Verse 44

एकोनविंशे मण्डूकः कूर्मो विंशतिमे भवे । एकविंशे भवे मत्स्यो द्वाविंशे मूषकोऽभवम्

In the nineteenth birth I became a frog; in the twentieth, a tortoise. In the twenty-first, a fish; and in the twenty-second, I became a mouse.

Verse 45

उलूकोहं त्रयोविंशे चतुर्विशे वनद्विपः । पंचविंशे भवे चास्मिञ्जातोहं ब्रह्मराक्षसः

In the twenty-third birth I became an owl; in the twenty-fourth, a wild elephant. And in the twenty-fifth birth, here, I was born as a brahmarākṣasa.

Verse 46

क्षुत्परीतो निराहारो वसाम्यत्र महावने । इदानीमागतं दृष्ट्वा भवंतं जग्धुमुत्सुकः । त्वद्देहस्पर्शमात्रेण जाता पूर्वभवस्मृतिः

Afflicted by hunger and without food, I dwell here in this great forest. Seeing you arrive just now, I became eager to devour you; but by the mere touch of your body, the memory of my former births has arisen.

Verse 47

गतजन्म सहस्राणि स्मराम्यद्य त्वदंतिके । निर्वेदश्च परो जातः प्रसन्नं हृदयं च मे

Here, in your presence, I now remember thousands of past births. A profound dispassion has arisen in me, and my heart, too, has become clear and serene.

Verse 48

ईदृशोऽयं प्रभावस्ते कथं लब्धो महामते । तपसा वापि तीव्रेण किमु तीर्थनिषेवणात्

O great-minded one, how have you obtained such extraordinary spiritual power? Was it through intense tapas (austerity), or through devoted service to the sacred tīrthas, the holy places of pilgrimage?

Verse 49

योगेन देवशक्त्या वा मंत्रैर्वानंतशक्तिभिः । तत्त्वतो ब्रूहि भगवंस्त्वामहं शरणं गतः

Was it attained by yoga, by the divine power of the devas, or by mantras endowed with limitless potency? O venerable one, tell me the truth in full, for I have come to you as my refuge.

Verse 50

वामदेव उवाच । एष मद्गात्रलग्नस्य प्रभावो भस्मनो महान् । यत्संपर्कात्तमोवृत्तेस्तवेयं मतिरुत्तमा

Vāmadeva said: “This is the great potency of the sacred bhasma, the holy ash that clings to my body. By its very contact, your mind—once inclined to darkness—has now turned toward the highest understanding.”

Verse 51

को वेद भस्मसामर्थ्यं महादेवा दृते परः । दुर्विभाव्यं यथा शंभोर्माहात्म्यं भस्मनस्तथा

Who, other than Mahādeva, can truly know the power of bhasma? Just as Śambhu’s greatness is beyond full comprehension, so too is the greatness of the sacred ash.

Verse 52

पुरा भवादृशः कश्चिद्ब्राह्मणो धर्मवर्जितः । द्राविडेषु स्थितो मूढः कर्मणा शूद्रतां गतः

Formerly there was a brāhmaṇa much like you, yet devoid of dharma. Dwelling among the Drāviḍas, that deluded man, by his own actions, fell into the condition of a śūdra.

Verse 53

चौर्यवृत्तिर्नैष्कृतिको वृषलीरतिलालसः । कदाचिज्जारतां प्राप्तः शूद्रेण निहतो निशि

He lived by theft, committed wicked deeds, and lusted for the company of a low-born woman. Once, having become an adulterer, he was killed at night by a śūdra.

Verse 54

तच्छवस्य बहिर्ग्रामा त्क्षिप्तस्य प्रेतकर्मणः । चचार सारमेयोंऽगे भस्मपादो यदृच्छया

When his corpse was thrown outside the village without the funerary rites due to the dead, a dog happened to wander over his body—its paws smeared with sacred ash, by mere chance.

Verse 55

अथ तं नरके घोरे पतितं शिवकिंकराः । निन्युर्विमानमारोप्य प्रसह्य यमकिंकरान्

Then, when he had fallen into a dreadful hell, Śiva’s attendants lifted him onto a celestial chariot and carried him away, forcibly overpowering Yama’s servants.

Verse 56

शिवदूतान्समभ्येत्य यमोपि परिपृष्टवान् । महापातककर्त्तारं कथमेनं निनीषथ

Approaching the messengers of Śiva, Yama himself asked: “How is it that you intend to take away this doer of great sins?”

Verse 57

अथोचुः शिवदूतास्ते पश्यास्य शवविग्रहम् । वक्षोललाटदोर्मूलान्यंकितानि सुभस्मना

Then the messengers of Śiva replied: “Look upon this corpse-body of his—on his chest, forehead, and the roots of his arms are marks impressed with auspicious sacred ash (bhasma).”

Verse 58

अत एनं समानेतुमागताः शिवशासनात् । नास्मान्निषेद्धुं शक्तोसि मास्त्वत्र तव संशयः

Therefore we have come, by Śiva’s command, to bring him back. You are not able to restrain us—let there be no doubt about this.

Verse 59

इत्याभाष्य यमं शंभोर्दूतास्तं ब्राह्मणं ततः । पश्यतां सर्वलोकानां निन्युर्लोकमनामयम्

Having spoken thus to Yama, Śambhu’s messengers then led that brāhmaṇa away—while all beings looked on—into a world free from sorrow and affliction.

Verse 60

तस्मादशेषपापानां सद्यः संशोधनं परम् । शंभोर्विभूषणं भस्म सततं ध्रियते मया

Therefore, for the complete purification of all sins—immediately and supremely—I always wear bhasma, the sacred adornment of Śambhu.

Verse 61

इत्थं निशम्य माहात्म्यं भस्मनो ब्रह्मराक्षसः । विस्तरेण पुनः श्रोतु मौत्कंठ्यादित्यभाषत

Hearing in this way the greatness of bhasma, the brahmarākṣasa, eager with longing, spoke again: “I wish to hear it in fuller detail.”

Verse 62

साधुसाधु महायोगिन्धन्योस्मि तव दर्शनात् । मां विमोचय धर्मात्मन्घोरादस्मात्कुजन्मनः

“Excellent, excellent, O great yogin! Blessed am I by your sight. O righteous-souled one, release me from this dreadful, evil birth.”

Verse 63

किंचिदस्तीह मे भाति मया पुण्यं पुराकृतम् । अतोहं त्वत्प्रसादेन मुक्तोस्म्यद्य द्विजोत्तम

It seems to me that I must have performed some merit long ago; therefore, by your grace, O best of the twice-born, I am freed today.

Verse 65

यमेनापि तदैवोक्तं पंचविंशतिमे भवे । कस्यचिद्योगिनः संगान्मोक्ष्यसे संसृतेरिति

Even Yama said to me at that very time: “In your twenty-fifth birth, through association with a certain yogin, you will be released from saṃsāra.”

Verse 66

तदद्य फलितं पुण्यं यत्किंचित्प्राग्भवार्जितम् । अतो निर्मनुजारण्ये संप्राप्तस्तव संगमः

So today that merit—whatever I had earned in former lives—has borne fruit. Therefore, in this forest devoid of people, I have obtained your company.

Verse 67

अतो मां घोरपाप्मानं संसरंतं कुजन्मनि । समुद्धर कृपासिन्धो दत्त्वा भस्म समंत्रकम्

Therefore, O ocean of compassion, lift me up—sin-laden and wandering in a wretched birth—by granting me bhasma together with its mantra.

Verse 68

कथं धार्यमिदं भस्म को मंत्रः को विधिः शुभः । कः कालः कश्च वा देशः सर्वं कथय मे गुरो

How should this bhasma be worn? What is the mantra, and what auspicious procedure? What time and what place are prescribed? Tell me everything, O guru.

Verse 69

भवादृशा महात्मानः सदा लोकहिते रताः । नात्मनो हितमिच्छंति कल्पवृक्षसधर्मिणः

Great-souled ones like you are ever devoted to the welfare of the world. Like wish-fulfilling trees, you do not seek benefit for yourselves alone.

Verse 70

सूत उवाच । इत्युक्तस्तेन योगीशो घोरेण वनचारिणा । भूयोपि भस्ममाहात्म्यं वर्णयामास तत्त्ववित्

Sūta said: Thus addressed by that formidable forest-dwelling ascetic, the lord of yogins—knower of truth—once again expounded the greatness of sacred ash.

Verse 99

एकस्मै शिवभक्ताय तस्मिन्पार्थिवजन्मनि । भूमिर्वृत्तिकरी दत्ता सस्यारामान्विता मया

To one devotee of Śiva—during that earthly lifetime—I granted land that provided livelihood, furnished with fields of grain and gardens.