Adhyaya 126: The Greatness of Kubjāmraka: Raibhya’s Boon and the Teaching on the Sacred Tīrthas

Verse 1

अथ कुब्जाम्रकमाहात्म्यारम्भः ॥ तत्र रैभ्यानुग्रहः ॥ श्रुत्वा मायाबलं ह्येतद्धरणी संशितव्रता ॥ वराहरूपिणं देवं प्रत्युवाच वसुन्धरा ॥

Now begins the Māhātmya of Kubjāmraka; and in that context, the favor shown to Raibhya. Having heard of this power of māyā, Dharāṇī—steadfast in her observances—replied to the god who had the form of Varāha; Vasundharā spoke in response.

Verse 2

पुनश्च पीतवर्णाभा पुनरक्तः कदा भवेत् ॥ पुनर्मरकताभासं पुनर्मुक्तासमप्रभम् ॥

And again: when does it become yellow-hued, and when again red? When again does it appear with the sheen of an emerald, and when again does it bear a radiance like that of pearls?

Verse 3

ततो बहुतिथे काले व्यतीते सति धीमताम् ॥ ततः कदाचिद्भूपालो राजपुत्रमुपस्थितम् ॥

Then, after a long time had passed among the wise, at some point a king appeared, with a prince in attendance (or having approached).

Verse 4

धरण्युवाच ॥ यत्तत्कुब्जाम्रके देव भाषसे तदनन्तकम् ॥ न तत्राहं विजानामि पूर्वमुक्तं च यत्त्वया ॥

Dharāṇī said: O Deva, what you say regarding Kubjāmraka is without end, vast. In that matter I do not fully understand what was previously spoken by you.

Verse 5

एतैश्चिह्नैस्तु विज्ञेयं तत्तीर्थं विदितात्मभिः ॥ अन्यच्च ते प्रवक्ष्यामि तीर्थं कुब्जाम्रके महत् ॥

By these signs, that tīrtha is to be recognized by those of discerning understanding. And I shall tell you further about the great tīrtha at Kubjāmraka.

Verse 6

दम्पत्योः प्रीतिविच्छेदं गुह्यं तत्समपृच्छत ॥ स्थानं पावनकं वत्स विष्णोः पादसमाश्रयम् ॥

He/they inquired about that secret matter—the rupture of affection between husband and wife. It is a purifying place, dear one, a sanctuary associated with Viṣṇu’s feet.

Verse 7

यच्च कुब्जाम्रके पुण्यं पुष्टिस्तस्य सनातनी ॥ एतन्मे परमं गुह्यं भगवन् वक्तुमर्हसि

Whatever merit (puṇya) there is at Kubjāmraka—and its enduring, perennial prosperity (puṣṭi)—I regard as a supreme secret. O Blessed One, you ought to explain this to me.

Verse 8

तीर्थं मानसरो नाम सर्वभागवतप्रियम् ॥ तस्मिन् स्नातो वरारोहे गच्छते मानसं सरः

There is a sacred ford called Mānasara, dear to all devotees. O fair-hipped lady, one who bathes there reaches the lake known as Mānasasaras.

Verse 9

दत्तानि धनरत्नानि जातस्तस्य विधिः परः ॥ इदानीं ब्रूहि सत्यं तद्यत्कृते सुन्दरी स्नुषा

Wealth and jewels were given, and from that there arose a further course of events. Now speak the truth: for what reason did the beautiful daughter-in-law (snuṣā) become involved?

Verse 10

वराह उवाच ॥ सर्वं तत्कथयिष्यामि सर्वलोकसुखावहम् ॥ यच्च कुब्जाम्रके पुष्टिर्यच्च तीर्थमनिन्दिते

Varāha said: I shall relate all of that, which brings well-being to all worlds. I shall explain both the prosperity at Kubjāmraka and the sacred ford, O blameless lady.

Verse 11

देवान्पश्यति वै सर्वान्रुद्रेन्द्रसमरुद्गणान् ॥ अथ तत्र मृतो भूमे त्रिंशद्रात्रोषितो नरः

Indeed, he beholds all the gods—Rudra, Indra, and the hosts of the Maruts. And then, O Earth, a man who dies there is said to have remained for thirty nights [in that state or realm].

Verse 12

अदुष्टकारिणी युक्ता कुलशीलगुणान्विता ॥ त्वया मिथ्यैव किं त्यक्ता तद्गुह्यं वद पुत्रक

She does no wrong; she is capable and endowed with good lineage, conduct, and virtues. Why, then, did you cast her off on false grounds? Tell me that hidden matter, my son.

Verse 13

तच्च कार्त्स्न्येन मे देवि शृणु तत्त्वेन सुन्दरी ॥ यथा कुब्जाम्रको जातस्ततस्तीर्थं यथाक्रमम्

And hear from me in full, O goddess—truly and in principle, O beautiful one—how Kubjāmraka came to be, and then the sacred ford, in due sequence.

Verse 14

सर्वसङ्गविनिर्मुक्तो मम लोकं स गच्छति ॥ तस्य चिह्नं प्रवक्ष्यामि येन तज्ज्ञायते नरैः

Freed from all attachments, he goes to my realm. I shall state his distinguishing mark, by which it may be recognized by people.

Verse 15

ततः स पितरं प्राह रात्रिगर्च्छतु सुप्यताम् ॥ श्वः प्रभाते ततः सर्वं कथयिष्यामि तत्पुनः

Then he said to his father: “Let the night pass; let us sleep. Tomorrow at dawn I will relate all of that again.”

Verse 16

यच्च कर्म यतो भूमे स्नातो याति मृतोऽपि च ॥ युगे सप्तदशे भूमे कृत्वा चैकाṃ वसुन्धराम्

And what action (karma), and from what cause, O Earth: by bathing one attains a certain state, even if one has died. In the seventeenth age, O Earth, having made the Earth a single domain…

Verse 17

पञ्चाशत्क्रोशविततं मानुषाणां दुरासदम् ॥ एतत्तु भूमे विज्ञेयं यथैतन्मानसं सरः ॥

Spreading across fifty krośas and difficult for humans to approach—this, O Earth, should be understood as the Mānasa lake.

Verse 18

ततो रात्र्यां व्यतीतायामुदिते च दिवाकरे ॥ कृतोदकस्तु गङ्गायां क्षौमवस्त्रविभूषितः ॥

Then, when the night had passed and the sun had risen, he performed the water-rite in the Gaṅgā, adorned in linen garments.

Verse 19

मधुकैटभौ तथा हत्वा ब्रह्मणो वचनात्तदा ॥ जलसंहरणं कृत्वा ममाधारमुपागतः ॥

Having then slain Madhu and Kaiṭabha in accordance with Brahmā’s instruction, and having brought about the withdrawal of the waters, he came to my supporting base.

Verse 20

शुद्धैर्भागवतैर्ज्ञेयं मम कर्मसु निष्ठितैः ॥ एतत्तीर्थं महाभागे तस्मिन्कुब्जाम्रकं स्मृतम् ॥

This is to be recognized by pure Bhāgavatas—those steadfast in my deeds; this ford (tīrtha), O fortunate one, is remembered there as Kubjāmraka.

Verse 21

अर्चयित्वा यथान्यायं मां चैव गुरुवत्सलः ॥ पितुः प्रदक्षिणं कृत्वा वाक्यमेतदुदाहरत् ॥

Having worshipped me according to proper rule—and being devoted to his teacher—he then circumambulated his father and spoke these words.

Verse 22

पश्यामि तं नतं भूमे रैभ्यं नाममहामुनिम् ॥ ममैवाराधने युक्तं सर्वकर्मसु निष्ठितम् ॥

I behold, O Earth, the great sage named Raibhya, bowed down—devoted to my worship and steadfast in all his undertakings.

Verse 23

सिद्धिकामस्य विप्रस्य रैभ्यस्य परिकीर्तितम् ॥ अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुंधरे ॥

Thus has it been recounted concerning the brāhmaṇa Raibhya, who seeks attainment (siddhi); and I shall tell you something else—listen to it, O Vasundharā, bearer of riches.

Verse 24

एह्येहि तात गच्छामः यस्त्वं गुह्यानि पृच्छसि ॥ शृणु तत्त्वेन मे राजन् यत्तवया पूर्वपृच्छितम् ॥

Come, come, dear one—let us proceed. Since you inquire into hidden matters, hear from me in truth, O king, what you asked earlier.

Verse 25

युक्तिमन्तं गुणज्ञं च शुचिं दक्षं जितेन्द्रियम् ॥ दशवर्षसहस्राणि ऊर्ध्वबाहुः स तिष्ठति ॥

Endowed with discernment, knowing virtue, pure, capable, and self-controlled, he stands with arms raised for ten thousand years.

Verse 26

तत्र कुब्जाम्रके वृत्तं पुराश्चर्यं महाद्भुतम् ॥ मम निर्माल्यपार्श्वे वै व्याली तिष्ठति निर्भया ॥

There, at Kubjāmraka, in former times a marvelous wonder occurred: near my nirmālya—the sacred remnants of offerings—a female serpent stands, wholly unafraid.

Verse 27

राजपुत्रश्च वै राजा सा च पङ्कजलोचना ॥ गत्वा निर्माल्यकूटं ते यत्त्वृत्तं पुरातनम्

The king, together with the prince, and she—lotus-eyed—went to Nirmālyakūṭa to learn the ancient account of what had occurred there.

Verse 28

इतः प्रीतोऽस्म्यहं देवि रैभ्यस्य च महात्मनः ॥ भक्त्या च परया चैव तेन चाराधितो ह्यहम्

“For this reason, O Devī, I am pleased with the great-souled Raibhya; by supreme devotion he has indeed worshipped and propitiated me.”

Verse 29

नकुलोऽहं महाराज वसामि कदलीतले ॥ ततोऽहं कालसंयुक्तः प्राप्तो निर्माल्यकूटकम्

“I am a nakula—a mongoose—O great king; I dwell beneath a plantain tree. Then, in the course of time, I came to Nirmālyakūṭa.”

Verse 30

ततो वै तप्यमानं तं गङ्गाद्वारमुपागतम् ॥ आम्रवृक्षं समासाद्य दृष्टः स मुनिपुङ्गवः

Then, when that one—afflicted and suffering—had reached Gaṅgādvāra and approached a mango tree, he was seen by that foremost of sages.

Verse 31

पश्यते च ततस्तत्र रममाणं यदृच्छया ॥ नकुलेन सह व्याल्या तदा युद्धमभूच्च तत् ॥११॥ सम्पन्ने ते तु मध्याह्ने माघमासे तु द्वादशीम् ॥ तया स दष्टो नकुलो नाशाय मम मन्दिरे

And then he saw there, by chance, one sporting; at that time a battle arose between a female serpent and the mongoose. When midday was complete—on the twelfth day of the month of Māgha—she bit the mongoose, to his ruin, within my shrine.

Verse 32

ततस्त्वाशीविषा सर्पी सर्पतेऽत्र जनाधिप ॥ भक्षयन्ती सुगन्धानि पुष्पाणि विविधानि च

Then, O lord of men, a venomous she-serpent crawls here, consuming fragrant flowers of various kinds.

Verse 33

दर्शितोऽयं मया चात्मा हेतुमात्रेण केनचित् ॥ मया यदाश्रितश्चाम्रस्तेन कुब्जत्वमागतः

“This self was shown by me for some merely causal reason; and the mango tree, when resorted to by me, thereby became crooked.”

Verse 34

तेनापि विषदिग्धेन व्याली शीघ्रं निपातिता ॥ उभौ चान्योन्य युद्धेन तदा पञ्चत्वमागतौ

And that female serpent, too, was quickly brought down by him—poison-smeared; and by fighting one another, both then met their end (returned to the five elements).

Verse 35

दृष्ट्वा तु तां महाव्यालीं क्रोधसंरक्तलोचनः ॥ अचिरेणैव कालेन तस्याङ्कं सहसा गतः

But upon seeing that great she-serpent, with eyes reddened by anger, he quickly—after no long time—rushed to her very side.

Verse 36

एवं कुब्जाम्रकं ख्यातं स्थानमेतन्मनस्विनि ॥ मृतापि तत्र गच्छन्ति मम लोकाय केवलम्

Thus this place is renowned as Kubjāmraka, O thoughtful one; even those who die there go exclusively to my world.

Verse 37

व्याली प्राग्ज्योतिषे जाता राजपुत्री यशस्विनी ॥ नकुलोऽजायत तदा कोसलेषु जनाधिपः ॥

Vyālī, a renowned princess, was born in Prāgjyotiṣa; and at that time Nakula, a ruler among the people, was born in the regions of Kosala.

Verse 38

तया सह महाराज घोरं युद्धमवर्त्तत ॥ माघमासस्य द्वादश्यां तत्र कश्चिन्न पश्यति ॥

With her, O great king, a dreadful battle took place; on the twelfth day of the month of Māgha, no one is seen there.

Verse 39

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ दृष्ट्वा स मामृषिश्चैव यानि वाक्यानि भाषते ॥

And I shall tell you something further—listen, O Vasundharā. Having seen me, that sage too spoke whatever words he uttered.

Verse 40

रूपवान्गुणवान्देवि सर्वशास्त्रकलान्वितः ॥ तौ तु दीर्घेण कालेन सौख्येन परिरञ्जितौ ॥

Handsome and virtuous, O Devī, and endowed with all disciplines and arts—those two, after a long time, came to be contented with happiness and well-being.

Verse 41

युध्यमानस्य मे तत्र गात्रं चैव निगूहतः ॥ नासावंशे तया दष्टो भुजङ्ग्या च तदन्तरे ॥

While I was fighting there, and while I was shielding my body, at that moment I was bitten on the bridge of the nose by her—a serpent-woman.

Verse 42

एवं तत्र मया दृष्टः कुब्जरूपं समास्थितः ॥ जानुभ्यामवनीङ्गत्वा किञ्चिदेव प्रभाषते ॥

Thus, there I saw him, having assumed a hunched form; moving along the ground upon his knees, he spoke only a little.

Verse 43

अवर्द्धतां यथाकालं शुक्लपक्षे यथा शशी ॥ सा कन्या नकुलं दृष्ट्वा सद्यो हन्तुं तथेच्छति ॥

May it increase in due course, like the moon in the bright fortnight. That young woman, seeing Nakula, immediately wishes to kill him.

Verse 44

मयापि विषदिग्धेन निहता च भुजंगमा ॥ उभौ प्राणान्परित्यज्य उभौ पञ्चत्वमागतौ ॥

And the serpent too was slain by me with a poison-smeared weapon. Both, abandoning their lives, both reached the state of the five elements—that is, death.

Verse 45

नमस्कृत्य स्थितं तं तु मुनिं वै संशितव्रतम् ॥ वरेण छन्दयामास अहं प्रीतमना धरे ॥

Having bowed, I stood before that sage, truly of well-restrained vows; seeking to please him with a boon, O Dhara, I asked with a satisfied mind.

Verse 46

व्यालीं दृष्ट्वा राजपुत्रः सहसा हन्तुमिच्छति ॥ अथ तस्यास्तु कालेन कोसलाधिपतिस्तथा ॥

Seeing Vyālī, the prince suddenly wishes to kill her. Then, in due course of time, he likewise became the lord of Kosala.

Verse 47

मृतौ स्वकाले राजेन्द्र क्रोधमोहपरिच्युतौ ।। जातोऽहं तव पुत्रस्तु कोसलाधिपतेः प्रियः

O lord of kings, at the destined time of death, freed from anger and delusion, I was born as your son—dear to the ruler of Kosala.

Verse 48

ममैव वचनं श्रुत्वा स मुनिस्तपसान्वितः ।। उवाच मधुरं वाक्यं प्रसादार्थी महायशाः

Having heard my very words, that sage—endowed with austerity—spoke sweet speech, seeking favor, renowned in fame.

Verse 49

पाणिं जग्राह विधिवन्मत्प्रसादाद्वसुन्धरे ।। कोसलाधिपतेश्चापि राज्ञः प्राग्ज्योतिषस्य च

O Vasundharā, by my favor he took the hand in due rite—also in relation to the lord of Kosala and to the king of Prāgjyotiṣa.

Verse 50

एवं मे घातितः सर्पस्तत्क्रोधवश निश्चयात् ।। एतद्गुह्यं मया राजन्यत्तवया पूर्वपृच्छितम्

Thus the serpent was slain by me, due to a resolve born of that anger. O king, this is the confidential matter that you previously asked about.

Verse 51

यदि प्रसन्नो भगवान् लोकनाथो जनार्दनः ।। तव चात्र निवासं वै देव इच्छामि नित्यशः

If the Blessed One, Janārdana—the Lord of the world—has become pleased, then, O deity, I wish for your dwelling here always, in relation to you.

Verse 52

महोत्सवेन संवृत्तः सम्बन्धो मत्प्रसादतः ।। दृढप्रीतिस्तयोर् जाता यथा च जटुकाष्ठयोः

Through a great festival, by my favor, their relationship was established; and firm affection arose between them, like the bond of lac and wood.

Verse 53

राजपुत्रवचः श्रुत्वा वधूर्वचनमब्रवीत् ।। अहं सर्पी महाराज पुरा निर्माल्यकूटके

Having heard the prince’s words, the bride spoke: “O great king, formerly I was a female serpent at Nirmālyakūṭaka.”

Verse 54

त्वयि भक्तिः सदा भूयाद् यावत्स्थानं जनार्दन ।। अन्यभक्तिर्मम विभो रोचते न कदाचन

May devotion to you ever increase so long as I remain (in this state), O Janārdana; devotion to any other never pleases me, O mighty Lord.

Verse 55

एवं च दीर्घकालं हि तयोः प्रीतिर्न हीयते ।। एवं तौ विहरन्तौ तु तस्मिन्नुपवने ततः

And thus indeed, for a long time, their affection did not wane. Thus the two, sporting in that grove, then continued on.

Verse 56

तेन क्रोधेन नृपते मूर्च्छिता मरणं प्रति ।। घातितो नकुलश्चैतद्गुह्यं प्रोक्तं तव प्रभो

By that anger, O king, she fell into a swoon, moving toward death; and the mongoose was slain. This confidential account has been told to you, O lord.

Verse 57

एतदेव परं चित्ते मया चैव विधार्यते ॥ उपेन्द्र यदि तुष्टोऽसि ममायं दीयतां वरः ॥

This alone I hold in my mind as the highest resolve. O Upendra, if you are satisfied, let this boon be granted to me.

Verse 58

वसते च यथान्यायं वेलामिव महोदधिः ॥ एवं तयोर्गतः कालो वर्षाणां सप्तसप्ततिः ॥

And they dwelt in due order—like the great ocean remaining within its shoreline. Thus time passed for the two of them: seventy-seven years.

Verse 59

वधूपुत्रवचः श्रुत्वा स राजा संशितव्रतः ॥ मायातीर्थं समासाद्य ततः पञ्चत्वमागतः ॥

Having heard the words of the bride’s son, that king—firm in his vows—reached Māyātīrtha; thereafter he came to his end (entered the state of the five elements).

Verse 60

ततस्तस्य वचः श्रुत्वा रैभ्यस्यर्षेरहं पुनः ॥ बाढमित्येव ब्रह्मर्षे एवमेतद्भविष्यति ॥

Then, having heard the words of the sage Raibhya, I again replied: “Certainly, O brahmarṣi—so indeed it shall be.”

Verse 61

न बुध्यतोस्तथात्मानं मम मायाविमोहितौ ॥ एवं तौ विहरन्तौ तु तस्मिन्नुपवने ततः ॥

Deluded by my māyā, the two did not recognize themselves as such. Thus they wandered about in that grove thereafter.

Verse 62

राजपुत्रो विशालाक्षी राजपुत्री यशस्विनी ॥

(There were) a prince and a wide-eyed princess, illustrious in renown.

Verse 63

ममैवं वचनं श्रुत्वा ब्राह्मणः स वसुन्धरे ॥ मुहूर्त्तं ध्यानमास्थाय मामुवाच मुदान्वितः ॥

O Vasundharā, having heard my words in this manner, that brāhmaṇa—after a moment of contemplation—spoke to me, filled with joy.

Verse 64

दृष्ट्वा व्यालीं राजपुत्रस्ततो हन्तुं व्यवस्थितः ॥ स तया वार्यमाणोऽपि व्याली हन्तुमिहोद्यताḥ ॥

Seeing the fierce beast (vyālī), the prince resolved to strike it down. Though restrained by her, he remained intent on killing the beast there.

Verse 65

पौण्डरीके ततस्तीर्थे तेऽपि पञ्चत्वमागताः ॥

Then, at the tīrtha called Pauṇḍarīka, they too met their end (returned to the five elements).

Verse 66

एतस्य तीर्थवर्यस्य महिमानं त्वया प्रभो ॥ शृणु वै कथ्यमानं तु वद लोकोपकारक ॥

O Lord, hear the greatness of this excellent tīrtha as it is being related; speak, O benefactor of the world.

Verse 67

गरुडो हन्ति नागान्वै दृष्ट्वैव विनतात्मजः ॥ एवं स वार्यमाणोऽपि व्यालीं हन्ति स्म दारुणम् ॥

Garuḍa, the son of Vinatā, strikes down serpents merely upon seeing them. Thus, even when restrained, he still killed a fearsome she-serpent.

Verse 68

गतास्ते परमं स्थानं यत्र देवो जनार्द्दनः ॥ राजा वा राजपुत्रश्च राजपुत्री यशस्विनी ॥

They have gone to the supreme abode where the god Janārdana is—whether a king, a prince, or a renowned princess.

Verse 69

अन्यानि यानि तीर्थानि एतत्क्षेत्राश्रितानि तु ॥ तान्यपि श्रोतुमिच्छामि कथ्यमानानि च त्वया ॥

I wish to hear also of the other sacred fords (tīrthas) that are connected with this sacred region—those that are to be narrated by you.

Verse 70

तदा सा रुषिता देवी न किञ्चिदपि भाषते ॥ ततस्तस्यां तु वेलायां राजपुत्र्यग्रतो बिलात् ॥

Then the goddess-lady, angered, spoke nothing. Thereupon, at that very time, in front of the princess, from a burrow...

Verse 71

मम चैव प्रसादेन तपसश्च बलेन च ॥ कृत्वा सुदुष्करं कर्म श्वेतद्वीपमुपागताः ॥

By my favor, and by the power of austerity (tapas) as well, having performed an exceedingly difficult deed, they reached Śvetadvīpa.

Verse 72

शृणु तत्त्वेन मे ब्रह्मन् यन्मां त्वं परिपृच्छसि ॥ तीर्थे कुब्जाम्रके पुण्ये मम लोके सुखावहे ॥

Hear from me in truth, O Brahmin, what you ask of me—concerning the sacred, merit-bearing tīrtha called Kubjāmraka, in my realm, which brings well-being.

Verse 73

नकुलस्तु विनिर्गत्य आहारार्थं समुद्यतः ॥ दृष्ट्वा तु राजपुत्री सा नकुलं सर्पकाङ्क्षिणम् ॥

But the mongoose, having come out, set about seeking food. Seeing the mongoose, that princess—desiring its death, thinking it connected with a serpent—reacted accordingly.

Verse 74

योऽसौ परिजनो देवि कृत्वा तु सुकृतं महत् ॥ सोऽपि सिद्धिं परां प्राप्तः श्वेतद्द्वीपमुपागतः ॥

That attendant, O goddess, having performed a great meritorious deed, also attained the highest accomplishment and reached Śvetadvīpa.

Verse 75

तीर्थं तु कुमुदाकारं तस्मिन् कुब्जाम्रके स्थितम् ॥ स्नानमात्रेण सुश्रोणि स्वर्गं प्राप्नोति मानवः ॥

There is a lotus-shaped tīrtha situated there at Kubjāmraka. By bathing there alone, O fair-hipped one, a person attains heaven.

Verse 76

हृष्टं चङ्क्रममाणं सा नकुलं शुभदर्शनम् ॥ क्रोधात्तं नकुलं चापि विनिहन्तुं प्रचक्रमे ॥

Seeing the mongoose—joyful, moving about, and pleasing to behold—she, out of anger, set about to kill that mongoose.

Verse 77

एषा ते कथिता देवि पुष्टिः कुब्जाम्रकस्य च ॥ तस्य ब्राह्मणमुख्यस्य रैभ्यस्य कथिता मया

O Goddess, this account has been told to you—also the prosperity (puṣṭi) of Kubjāmraka; and I have narrated what concerns that foremost brāhmaṇa, Raibhya.

Verse 78

कौमुदस्य तु मासस्य तथा मार्गशीर्षस्य च ॥ वैशाखस्यैव मासस्य कृत्वा कर्म सुदुष्करम्

In the month of Kaumuda, and likewise in Mārgaśīrṣa, and indeed in the month of Vaiśākha—having performed a very difficult rite/act—

Verse 79

वारिता राजपुत्रेण सुता प्राज्योतिषस्य वै ॥ नकुलं घातितं दृष्ट्वा माङ्गल्यं शुभदर्शनम्

The daughter of Prāgjyotiṣa, indeed, was restrained by the prince; and seeing the mongoose slain—(an event regarded as) auspicious, of propitious appearance—

Verse 80

एतत्पुण्यं परं जप्यं चातुर्वर्ण्येन सर्वदा ॥ सर्वकर्मसु मुख्यं च एतदेव विशिष्यते

This supremely meritorious recitation (japa) is to be uttered always by the four varṇas; and among all rites and actions, this alone is said to be preeminent.

Verse 81

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुंधरे ॥ तीर्थं मानसमित्येव विख्यातं मम सुन्दरि

And further I shall explain to you—listen, O Vasundharā—about the sacred ford (tīrtha) called ‘Mānasa’, renowned by that very name, O fair one.

Verse 82

दर्शनीयः प्रियो राज्ञां माङ्गल्यः शुभदर्शनः ॥ घातितो नकुलः कस्मान्मया वै वार्यमाणया

Worthy to behold, dear to kings, auspicious, of propitious appearance—why was the mongoose slain, even though I truly sought to prevent it?

Verse 83

न पठेद्गोघ्नमध्ये तु वेदवेदाङ्गनिन्दके ॥ न पठेद्गुरुविद्विष्टे न पठेच्छास्त्रदूषके

One should not recite in the midst of a cow-slayer, nor in the presence of one who disparages the Veda and its Vedāṅgas; one should not recite before one hostile to the teacher, nor before one who maligns the śāstras.

Verse 84

यस्मिन् स्नात्वा विशालाक्षि गच्छते नन्दनं वनम् ॥ दिव्यं वर्षसहस्रं वै मोदते चाप्सरैः सह

O wide-eyed one, having bathed there, one goes to the Nandana grove; indeed, for a divine thousand years one rejoices together with the apsarases.

Verse 85

इति भर्तृवचः श्रुत्वा प्राग्ज्योतिषसुता तदा ॥ प्रत्युवाच ततः क्रोधात्कोसलाधिपतेः सुतम्

Thus, having heard her husband’s words, the daughter of Prāgjyotiṣa then replied; thereafter, in anger, she spoke to the son of the lord of Kośala.

Verse 86

पठेद्भागवतानां च मध्ये दीक्षावतां तथा ॥ य एतत्पठते भूमे कल्यमुत्थाय मानवः

One should recite in the midst of devotees of the Bhāgavata, and likewise among the initiated; O Earth, the person who recites this, rising at dawn—

Verse 87

पूर्णे वर्षसहस्रे तु जायते विपुले कुले ॥ द्रव्यवान् गुणवांश्चैव जायते तत्र मानवः ॥

When a thousand years have been completed, a man is born there in a distinguished lineage—endowed with wealth and indeed possessed of virtues.

Verse 88

असकृद्वार्यमाणोऽपि व्याली घातितवान्यतः ॥ तस्मान्मयापि नकुलो घातितः सर्पघातकः ॥

Although repeatedly restrained, he had killed a she-serpent; therefore, by me too the nakula (ichneumon), slayer of serpents, was killed.

Verse 89

तारयेच्च स्वकुलजान् दशपूर्वान्दशापरान् ॥ एतत्तु पठमानो वै यस्तु प्राणान्विमुञ्चति ॥

And he would carry across (deliver) his own kinsmen—ten generations before and ten after. Indeed, whoever recites this and then relinquishes life-breath…

Verse 90

तत्राथ मुञ्चते प्राणान् कौमुदस्य तु द्वादशी ॥ पुष्कलां लभते सिद्धिं मम लोकं च गच्छति ॥

Then, if he relinquishes life there on the Dvādaśī of Kaumuda, he attains abundant accomplishment and goes to my world.

Verse 91

राजपुत्र्या वचः श्रुत्वा राजपुत्रस्ततोऽब्रवीत् ॥ वाग्भिः स कटुकाभिश्च तर्जयन्निव तां धरे ॥

Having heard the princess’s words, the prince then spoke—addressing the Earth as though reproaching her, with harsh and biting speech.

Verse 92

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ मायातीर्थमिदं ख्यातं येन मायां विजानते ॥

And I shall tell you something further; listen, O Vasundharā. This is renowned as the Māyā-tīrtha, by which māyā is understood.

Verse 93

सर्पस्तीव्रविषो भद्रे तीक्ष्णदंष्ट्रो दुरासदः ॥ दंशते मानुषं दुष्टो येनासौ म्रियते जनः ॥

O Bhadrā, the serpent is of fierce venom, sharp-fanged and hard to approach; the wicked one bites a human, by which that person dies.

Verse 94

तस्मिन् कृतोदको ब्रह्मन्मायातीर्थे महायशाः ॥ दशवर्षसहस्राणि मद्भक्तो जायते नरः ॥

O Brahman, at that Māyā-tīrtha, one who has performed the water-offering becomes a man of great renown; for ten thousand years he is born as my devotee.

Verse 95

तस्मान्मया हतो भद्रेऽहितकारी विषोद्धतः ॥ प्रजापाला वयं भद्रे येऽपि चैवापथे स्थिताः ॥

Therefore, O Bhadrā, the harmful one—maddened by venom—was killed by me. We are guardians of creatures, O Bhadrā, even of those who have strayed onto a wrong path.

Verse 96

लभते परमां पुष्टिं कुबेरभवनं यथा ॥ एकं सहस्रं वर्षाणां स्वच्छन्दगमनात्त्रयम् ॥

He attains supreme flourishing, like one who reaches Kubera’s abode; and through free movement he gains three measures of merit for a thousand years.

Verse 97

सर्वांस्तान्दण्डयामो हि तीव्रदण्डैर्यथोचितम् ॥ साधून्ये चापि हिंसन्ति ह्यपराधविवर्जितान्

Indeed, we punish all such persons with severe penalties, as is fitting—those who even harm the virtuous, who are free from wrongdoing.

Verse 98

अथवा म्रियते तत्र मायातीर्थे यशस्विनि ॥ मायायोगी ततो भूत्वा मम लोकाय गच्छति

Or else, O illustrious one, if one dies there at the Māyā-tīrtha, then—becoming a practitioner of Māyā-yoga—one goes to my world.

Verse 99

स्त्रियं चैवापि हिंसन्ति कामकाराश्च ये नराः ॥ ते दण्ड्याश्चैव वध्याश्च राजधर्माद्यथार्हतः

And those men who, acting from mere whim or lust, harm women—such persons are to be punished, and even executed, according to rājadharma, as they deserve.

Verse 100

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ तीर्थं सर्वात्मकं नाम सर्वतीर्थगुणान्वितम्

And I shall tell you something further; listen, O Vasundharā: there is a sacred place named ‘Sarvātmakam’, endowed with the qualities of all tīrthas.

Verse 101

मयापि राजधर्मो वै कर्त्तव्यो राजकर्मणि ॥ नकुलेनापराद्धं किं तद्वद त्वं ममापि हि

Even I, in royal administration, must indeed carry out rājadharma. What offence has the mongoose committed? Tell me that as well.

Verse 102

अथात्र मुंचते प्राणांस्तीर्थे सार्षपके तथा ॥ सर्वसङ्गं परित्यज्य मम लोकं च गच्छति

Now, if one relinquishes life here at the Sārṣapaka-tīrtha, then—abandoning all attachments—one also goes to my world.

Verse 103

वार्यमाणोऽपि हि मया घातितो नकुलस्ततः ॥ ततो मम न भार्यासि न चाहं ते पतिः स्थितः

Though he was being restrained by me, the mongoose was nevertheless killed there. Therefore, you are not my wife, and I am not established as your husband.

Verse 104

पुनरन्यत् प्रवक्ष्यामि शृणुष्व शुभलोचने ॥ तीर्थं पूर्णमुखं नाम तन्न जानाति कश्चन

Again I shall explain something else; listen, O fair-eyed one: there is a tīrtha named Pūrṇamukha—no one knows it well.

Verse 105

किञ्च तेन न हन्मि त्वां स्त्रियोऽवध्याः तदैव यत् ॥ इत्युक्त्वा राजपुत्रस्तां निवृत्य नगरं प्रति

Moreover, for that reason I do not kill you—since women are not to be slain. Having said this, the prince turned back toward the city.

Verse 106

तत्र सर्वा भवेद्गङ्गा शीतलं जायते जलम् ॥ यत्र चोष्णं भवत्यम्बु ज्ञेयं पूर्णमुखं तथा

There, everything becomes like the Gaṅgā, and the water becomes cool; but where the water is warm, that is to be known as Pūrṇamukha.

Verse 107

एवं क्रोधं समादाय नष्टस्नेहैः परस्परम् ॥ एवं गच्छति काले वै कोसलायां जनाधिपः

Thus, taking up anger, and with their mutual affection destroyed, in due course the king, lord of men, goes to Kosalā.

Verse 108

स्नातो गच्छति सुश्रोणी सोमलोके महीयते ॥ तदा सोमं पश्यति तु सहस्रं दश पञ्च च

Having bathed, O fair-hipped one, he goes and is honored in Soma’s world; then indeed he beholds Soma—one thousand, and ten, and five (i.e., 1015).

Verse 109

शृणोति तां कथां सर्वां वधं नकुलसर्पयोः ॥ एवं श्रुत्वा यथान्यायं सक्रोधौ तावुभावपि

He hears that entire story—the killing concerning the mongoose and the serpent. Having heard thus, as is fitting, both of them too become possessed of anger.

Verse 110

ततः स्वर्गात्परिभ्रष्टो ब्राह्मणश्चैव जायते ॥ मद्भक्तः शुचिमान्दक्षः सर्वकर्मगुणान्वितः

Then, having fallen away from heaven, he is indeed born as a brāhmaṇa—devoted to me, pure, capable, and endowed with the virtues required for all duties.

Verse 111

ततः कञ्चुकिनश्चैव स्वामात्यानग्रतः स्थितान् ॥ पुत्रं मम वधूं चैव समानयत सत्वरम्

Then he addressed the chamberlains and his ministers standing in front: “Bring my son and my daughter-in-law here at once.”

Verse 112

अथवा म्रियते तत्र मासि मार्गशिरे तथा ॥ शुक्लपक्षे च द्वादश्यां मम लोकं च गच्छति

Or else, if he dies there in the month of Mārgaśīrṣa, on the twelfth day of the bright fortnight (śukla-pakṣa), he goes to my world.

Verse 113

ततो वै राजभृत्यास्तु राज्ञो वै प्रियकारिणः ॥ राजाज्ञां तां पुरस्कृत्य वधूं पुत्रं च सादरम्

Then the king’s servants—indeed, those who carry out what is pleasing to the king—placing that royal command foremost, brought the daughter-in-law and the son with due respect.

Verse 114

तत्र पश्यति मां नित्यं दीप्तिमन्तं चतुर्भुजम् ॥ न जन्म विद्यते तस्य मरणं च कदाचन

There he continually beholds me—radiant and four-armed. For him there is no birth, nor death at any time.

Verse 115

आनीय दर्शयामासुर्यत्र राजा स्वयं स्थितः ॥ वधूपुत्रौ ततो दृष्ट्वा राजा वचनमब्रवीत्

Having brought them, they presented them where the king himself was standing. Then, seeing the daughter-in-law and the son, the king spoke these words.

Verse 116

पुनरन्यत्प्रवक्ष्याभि तच्छृणुष्व वसुन्धरे ॥ अनन्यमानसो भूत्वा भक्तो भागवतो मम

Again I shall explain something else—listen to that, O Vasundharā. Becoming single-minded, be devoted—(as) my Bhāgavata (devotee).

Verse 117

पुत्र कुत्र गतं प्रेम युवयोस्तत्समाहितम् ॥ स्नेहश्च क्व गतः पूर्वो विरुद्धाचरणौ कथम् ॥

“Son, where has that love of yours gone—once so firmly established between you two? And where has the former affection gone? How have you come to act in opposition to one another?”

Verse 118

तस्मिंस्तीर्थे तु यः स्नाति कदाचिदपि मानवः ॥ दशवर्षसहस्राणि मोदते ह्यमरालये ॥

“But whoever—any human—bathes at that sacred ford even once, rejoices for ten thousand years in the abode of the immortals.”

Verse 119

आसीद्याऽ युवयोः प्रीतिरन्योन्यं जटुकाष्ठवत् ॥ दर्पणे प्रतिबिम्बं च दृश्यते यद्वदात्मनः ॥

“The affection that once existed between you two was mutual—like lac and wood bound together; and like a reflection seen in a mirror, as it were, of one’s own self.”

Verse 120

वैशाखस्य तु मासस्य शुक्लपक्षस्य द्वादशी ॥ यदि मुञ्चेत्स्वकं देहं कृत्वा कर्म सुदुष्करम् ॥

“And on the twelfth lunar day of the bright fortnight of the month of Vaiśākha—if, having performed a very difficult act, one were to relinquish one’s own body…”

Verse 121

अप्रियं नोक्तपूर्वं तु यया परिजनेऽपि च ॥ मिष्टान्नसाधने दक्षाः त्वया त्यक्तं न युज्यते ॥

“She by whom nothing unpleasant had previously been spoken—even among the household attendants—and who was skilled in preparing sweet foods: it is not fitting that she has been abandoned by you.”

Verse 122

न जन्म मरणं तस्य न ग्लानिर्न च वै भयम् ॥ सर्वसङ्गविनिर्मुक्तो मम लोकाय गच्छति ॥

For him there is neither birth nor death, neither weariness nor fear; freed from all attachments, he goes to my world.

Verse 123

धनपूर्वस्तु ते धर्मः स च योषित्कृतः खलु ॥ अहो सत्यं जनानां च स तु स्त्रीभ्यः सुतः कुलम् ॥

Your ‘dharma’, it seems, is preceded by wealth—and it is, indeed, fashioned by a woman. Ah—this is truly the case with people: lineage and sons are, after all, born from women.

Verse 124

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुंधरे ॥ करवीरं नाम तीर्थं सर्वलोकसुखावहम् ॥

And I shall tell you something further—listen, O Vasuṁdharā: there is a sacred ford named Karavīra, which brings well-being to all worlds.

Verse 125

ततः पितुर्वचः श्रुत्वा राजपुत्रो यशस्विनि ॥ उभौ तच्छरणौ गृह्य पितरं प्रत्यभाषत ॥

Then, O illustrious one, having heard his father’s words, the prince grasped both his feet and spoke in reply to his father.

Verse 126

तस्य चिह्नं प्रवक्ष्यामि येन ज्ञापयते शुभे ॥ पुरुषो ज्ञानवांस्तावन्मम भक्तिविनिश्चितः ॥

I shall explain its distinguishing mark, by which it is recognized, O auspicious one. A person is considered truly wise to the extent that his devotion to me is firmly ascertained.

Verse 127

दोषो न विद्यते तात स्नुषायां कोऽपि कुत्रचित् ॥ किं मे तु वार्यमाणापि नकुलं मेऽग्रतोऽहनत् ॥

Dear one, no fault at all is found in my daughter-in-law anywhere. But why did she—though being restrained—strike down my mongoose right before me?

Verse 128

ततोऽभवन् मम क्रोधो दृष्ट्वा पातितमग्रतः ॥ क्रोधासक्तेन तु मया यथेयं परिभाषिता ॥

Then anger arose in me when I saw it lying struck down before me; and, seized by anger, I spoke to her in just this manner.

Verse 129

तस्मिन् कृतोदकस्तीर्थे स्वच्छन्दगमनालयः ॥ भ्रमे द्विमानमारूढो सहस्रान्तरणर्तितः ॥

At that tīrtha where the water-rite was performed—an abode for free movement—he would wander, having mounted a celestial vehicle, made to roam through a thousand intervals (or circuits).

Verse 130

मम भार्या न भवती न चाहं तव वै पतिः ॥ एतच्च कारणं नान्यत्किञ्चिद्राजन्न संशयः ॥

You are not my wife, nor am I truly your husband. This is the reason—there is nothing else at all, O king—without doubt.

Verse 131

तत्राथ म्रियते भूमे माघमासस्य द्वादशीम् ॥ ब्रह्माणं मां च पश्येत पश्यते च वृषध्वजम् ॥

There, O Earth, one should meet one’s end on the twelfth day of the month of Māgha; one would behold Brahmā and me, and one also beholds Vṛṣadhvaja (Śiva).

Verse 132

ततः पतिवचः श्रुत्वा प्राग्ज्योतिषकुलोद्भवा ॥ शिरसा प्रणतिं कृत्वा इदं वचनमब्रवीत् ॥

Then, having heard her husband’s words, the woman born in the lineage of Prāgjyotiṣa bowed her head in reverence and spoke these words.

Verse 133

पुनरन्यत्प्रवक्ष्यामि तच्छृणुष्व वसुंधरे ॥ तस्य ब्राह्मणमुख्यस्य पूर्वं यत्कथितं मया ॥

I shall again explain something further; listen, O Vasundharā. It concerns what I previously related about that foremost among brāhmaṇas.

Verse 134

तस्मिन्कुब्जाम्रके भद्रे स्थानं तु मम रोचते ॥ पुण्डरीक इति ख्यातं तीर्थं चैव महत्फलम् ॥

In that place called Kubjāmraka, O noble one, the site is dear to me. The tīrtha is renowned as “Puṇḍarīka” and yields great fruit.

Verse 135

ततः सर्पवधं दृष्ट्वा कोधसंतप्तमानसा ॥ नाभाषितः किमपि नो मयैतदवधेहि वै ॥

Then, seeing the killing of the snake, with my mind scorched by anger, I spoke nothing at all—know this indeed.

Verse 136

रथचक्रप्रमाणो वै चरते तत्र कच्छपः ॥ अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुंधरे ॥

A tortoise, the size of a chariot-wheel, moves about there. And I shall tell you something else as well—listen, O Vasundharā.

Verse 137

अनेन निहतः सर्पस्त्वया च नकुलो हतः ॥ कथं वा क्रियते क्रोधस्तन्मे वक्तुमिहार्हथ ॥

By this act the serpent has been slain, and by you the mongoose too has been killed. How, then, is anger to be justified? Please explain that to me here.

Verse 138

स्नात्वा प्राप्नोति सुश्रोणि फलं तत्र महागुणम् ॥ पुण्डरीकस्य यज्ञस्य यजमानस्य यत्फलम् ॥

Having bathed there, O fair-hipped lady, one attains a highly meritorious reward—the same reward that belongs to the sacrificer of the Puṇḍarīka sacrifice.

Verse 139

हते तु नकुले पुत्र किं ते क्रोधस्य कारणम् ॥ राजपुत्रि हते सर्पे किं वा ते मन्युकारणम् ॥

But when the mongoose has been killed, my child, what is the cause of your anger? O princess—when the serpent has been killed—what, indeed, is the cause of your wrath?

Verse 140

प्राप्नोति वसुधे तत्र एवमेव न संशयः ॥ अथवा म्रियते तत्र लब्धसंज्ञो महायशाः ॥

One attains it there, O Earth—just so; there is no doubt. Or else, one may die there, having regained consciousness—(becoming) greatly renowned.

Verse 141

ततः पितुर्वचः श्रुत्वा कोसलेश्वरनन्दनः ॥ उवाच मधुरं वाक्यं राजपुत्रो महायशाः ॥

Then, having heard his father’s words, the son of the lord of Kosala—the renowned prince—spoke a gentle statement.

Verse 142

दशानां पुण्डरीकाणां फलं प्राप्नोति मानवः ॥ भुक्त्वा यज्ञफलं तत्र जातिशुद्धो महातपाः ॥

A person obtains the reward of ten Puṇḍarīka sacrifices. Having enjoyed the sacrificial fruit there, he becomes purified in status and becomes a great ascetic of austere discipline.

Verse 143

एतेन किं वा प्रश्नेन नैतत्प्रष्टुं त्वमर्हसि ॥ एनां पृच्छ महराज ज्ञास्यते कायचेष्टितम् ॥

What is the use of this question? You should not ask this. Ask her, O great king; then her bodily conduct and intention will be understood.

Verse 144

सिद्धस्य लभते नित्यं मम लोकाय गच्छति ॥ अन्यच्च ते प्रवक्ष्यामि प्रिये तद्वै शृणुष्व मे ॥

He continually attains the state of a perfected one (a siddha) and goes to my world. And further, beloved, I shall tell you something else—listen to me.

Verse 145

पुत्रस्य वचनं श्रुत्वा कोसलानां जनेश्वरः ॥ उवाच मधुरं वाक्यं धर्मसंयोगसाधनम् ॥

Having heard his son’s words, the lord of the people of Kosala spoke a gentle, sweet statement conducive to proper alignment with dharma.

Verse 146

अग्नितीर्थमिति ख्यातं सिद्धं कुब्जाम्रके स्थितम् ॥ यद्वै प्रज्ञायते देवि द्वादश्यां पापवर्जितैः ॥

There is a sacred ford known as “Agnitīrtha,” a proven holy place situated at Kubjāmraka. What is understood there, O lady, on the twelfth lunar day by those free from sin is as follows.

Verse 147

ब्रूहि पुत्र यथान्यायं यत्ते मनसि वर्तते ॥ प्रीतिविच्छेदकरणमुभयोर्हि कathyatām

Speak, my son, as is proper—whatever abides in your mind. Here, let the cause that brings about a rupture of affection between the two be stated.

Verse 148

कौमुदस्य तु मासस्य मासो मार्गशिरस्य च ॥ आषाढस्य च मासस्य शुक्लपक्षस्य द्वादशीम्

In the month called Kaumuda, and in the month Mārgaśīrṣa; and in the month Āṣāḍha—on the Dvādaśī of the bright fortnight (śukla-pakṣa)—(the prescribed time of observance is indicated).

Verse 149

जाताः संवर्धिताः पुत्राः सर्वकामेषु निष्ठिताः ॥ पितृपृष्टं तु यद्गुह्यं गोपयन्ति सुताधमाः

Though sons are born and raised, and established in the pursuit of all desired ends, the worst among sons conceal what is secret when their father asks about it.

Verse 150

यश्चैव माधवे मासि समये यदि वर्तते ॥ तस्यां तु शुक्लद्वादश्यां तीर्थे तिष्ठति यत्रतः

And whoever is present at the proper time in the month Mādhava (Caitra), on that bright-fortnight Dvādaśī, remains at the sacred ford (tīrtha)—wherever it may be.

Verse 151

सत्यं वा यदि वा असत्यं न ब्रुवन्ति कदाचन ॥ पतन्ति नरके घोरे रौरवे तप्तवालुके

Whether it be truth or untruth, they never speak; they fall into a dreadful hell—Raurava—of burning sand.

Verse 152

तस्य चिह्नं प्रवक्ष्यामि शृणुष्व हि वसुन्धरे ॥ येन चिह्नेन विज्ञेयं तीर्थं तत्रैव मामकम्

I shall declare its distinguishing mark—listen, O Vasundharā—by which sign that sacred tīrtha belonging to Me is recognized right there.

Verse 153

पित्रा पृष्टं तु ये ब्रूयुः शुभं वाशुभमेव वा ॥ दिव्यां च ते गतिं यान्ति या गतिः सत्यवादिनाम्

Those who, when questioned by their father, speak—whether auspicious or inauspicious—attain a radiant course, the very destiny of the truth-speakers.

Verse 154

न हि कश्चिद्विजानाति शास्त्रं मम न यश्च वै ॥ फलं तस्य प्रवक्ष्यामि मृतोऽपि स्नातकोऽपि वा

For no one truly understands My śāstra; and as for whoever indeed does not, I shall declare the consequence of that—whether he has died or whether he is a snātaka, purified by ritual bathing.

Verse 155

ततः पितुर्वचः श्रुत्वा कोसलानन्दिवर्धनः ॥ उवाच श्लक्ष्णया वाचा तत्रैव जनसंसदि

Then, having heard his father’s words, Kosalānandivardhana spoke in gentle speech, right there in the public assembly.

Verse 156

एकचित्तं समाधाय तच्छृणुष्व वसुन्धरे ॥ अग्नितीर्थेषु स्नातो वै तस्मिन्कुब्जाम्रकेषु च

With the mind gathered into single-pointed attention, listen to this, O Vasundharā. Indeed, having bathed at the Agni-tīrthas, and also at those places called Kubjāmraka…

Verse 157

गच्छत्वेष जनः सर्वो यथान्यायं गृहानि वै ॥ प्रातस्त्वां कथयिष्यामि यद्वक्तव्यमवश्यकम्

“Let all these people go to their homes according to proper custom. In the morning I shall tell you what must necessarily be said.”

Verse 158

अग्नितीर्थं महाभागे दीप्तमन्तं सवैष्णवम् ॥ सप्त कृत्वाग्निमेधानां यत्फलं भवति प्रिय

“O fortunate one, this Agni-tīrtha is radiant, endowed with sacred potency, and associated with the Vaiṣṇava tradition. Beloved, the merit that arises from performing seven Agni-medha rites is obtained here.”

Verse 159

प्रभातायां तु शर्वर्यां दुन्दुभीनां विनादनैः ॥ निबुद्धः कोसलश्रेष्ठः सूतमागधबन्दिभिः

“When the night had turned to dawn, the foremost of the Kosalas was awakened by the resounding of kettle-drums, and by sūtas, māgadhas, and bards.”

Verse 160

प्राप्नोति तन्महाभागे स्नानमात्रान्न संशयः ॥ अथवा म्रियते तत्र एकैकान्द्वादशीकृतान्

“O fortunate one, by bathing alone one attains that fruit—there is no doubt. Or else, if one dies there, the merit is made twelvefold for each act.”

Verse 161

तदा कमलपत्राक्षो राजपुत्रो महायशाः ॥ स्नात्वा च मङ्गलैर्युक्तो राजद्वारमुपागतः

“Then the lotus-eyed prince of great renown, having bathed and being accompanied by auspicious rites, approached the royal gate.”

Verse 162

स्थित्वा विंशत्यहोरात्रान्मम लोकाय गच्छति ॥ तीर्थस्य तस्य वक्ष्यामि चिह्नानि शृणु सुन्दरी

Having remained for twenty days and nights, one goes to my world. I shall describe the signs of that tīrtha—listen, O fair one.

Verse 163

येन विज्ञायते प्राज्ञैर्मम भक्तं सुखावहम् ॥ उष्णं भवति हेमन्ते वसुधे तज्जलं तथा

By this the wise recognize (this place) as devotion to me, bringing well-being. In winter, O Earth, its water becomes warm.

Verse 164

कञ्चुकेस्तु वचः श्रुत्वा कोसलानां जनेश्वरः ॥ शीघ्रं प्रवेशय सुतं कञ्चुके साधुवादिनम्

But the lord of the people of Kosala, having heard the chamberlain’s words, said: “Chamberlain, quickly admit my son, the one who speaks rightly.”

Verse 165

उष्णकाले भवेच्छीतमेवं चिह्नं तु तद्भवेत् ॥ एष वह्निर्महाभागे तीर्थमाग्नेयमुत्तरे

In the hot season it becomes cool—such indeed is its sign. This, O fortunate one, is the “Fire” (Vahni): the Āgneya-tīrtha, in the northern region.

Verse 166

इत्युक्तो राजपुत्रं तु प्रावेशयदनुज्ञया ॥ राजपुत्रः पितुर्वेश्म प्रविश्य नियतः शुचिः

Thus instructed, he admitted the prince with permission. The prince, entering his father’s residence, was disciplined and pure.

Verse 167

तरन्ति मानवाः येन घोरं संसारसागरम् ॥ अन्यच्च ते प्रवक्ष्यामि देवि कुब्जाम्रके महत् ॥

By that means, people cross the dreadful ocean of saṃsāra, worldly existence. And further, O Goddess, I shall explain to you the great account concerning Kubjāmraka.

Verse 168

ववन्दे चरणौ मूर्ध्ना निषीदेतिसुतं ततः ॥ तमब्रवीत्पिता जीव जयेत्युक्ता मुदान्वितः ॥

He bowed at the feet, touching them with his head; then (someone said), “Sit, my son.” The father then spoke to him—“Live; be victorious”—and, having said so, he was filled with joy.

Verse 169

वायव्यमिति विख्यातं तीर्थं धर्माद्विनिःसृतम् । तस्मिंस्तीर्थे तु यः स्नातः कृतनित्योदकक्रियः ॥

A sacred ford (tīrtha) renowned as “Vāyavya” is said to have arisen from Dharma. And whoever bathes at that tīrtha, having performed the regular daily water-rite (nityodaka), (obtains the stated merit).

Verse 170

ततस्तु कञ्चुकी गत्वा राज्ञे चैव न्यवेदयत् ॥ द्वारि तिष्ठति पुत्रस्ते तव दर्शनलालसः ॥

Then the chamberlain (kancukī) went and reported to the king: “Your son stands at the gate, eager to see you.”

Verse 171

पितृपुत्रौ तु विज्ञेयौ जनैस्त्वेकत्र संस्थितौ ॥ हर्षितस्त्वान्तरो बाह्यः कृतकौतुकमङ्गलः ॥

People recognized them as father and son standing together in one place. He was joyous inwardly and outwardly, having performed festive, auspicious observances.

Verse 172

दिनानि दश पञ्चैतत्कृतमेव हि मामकम् ॥ जन्म वा मरणं वापि भूमौ नैव पुनर्भवेत् ॥

For fifteen days this has indeed been done on my behalf. Upon the earth there would be no birth again, nor even death (that is, release from recurring embodied existence).

Verse 173

युवयोः प्रीतिविच्छेदे कारणं गोपितं हि यत् ॥ ततो राजकुमारस्तं पितरं प्रत्यभाषत ॥

Since the cause of the rupture in affection between you two had been kept concealed, then the prince addressed that father.

Verse 174

जायते च चतुर्बाहुर्मम लोके प्रतिष्ठितः ॥ तस्य चिह्नं प्रवक्ष्यामि वायुतीर्थस्य सुन्दरि ॥

And a four-armed being is born, established in my world. I shall describe its sign—the sign of the Vāyu-tīrtha, O fair one.

Verse 175

अवश्यमेव वक्तव्यं त्वया पृष्टेन निष्फलम् ॥ तद्गुह्यं हि महाराज प्रीतिविच्छेदकारकम् ॥

It must certainly be spoken; when you have been asked, withholding it is fruitless. For that secret, O great king, is indeed the cause that brings about the rupture of affection.

Verse 176

येन चिह्नेन विज्ञेयं तीर्थं तच्च महत्तरम् ॥ अश्वत्थवृक्षपत्राणि चलन्ति नित्यशो वने ॥

By what sign should that tīrtha—indeed most eminent—be recognized? In the forest, the leaves of the aśvattha tree move continually.

Verse 177

यदीच्छसि महाराज श्रोतुं गुह्यमिदं महत् ॥ आगच्छ तात कुब्जाम्रे मया सह महीपते

If you wish, O great king, to hear this profound and mighty secret, then come, dear one, to Kubjāmra with me, O lord of the earth.

Verse 178

चतुर्विंशतिर्द्वादश्यां येन विज्ञायते खलु ॥ पुनरन्यत्प्रवक्ष्यामि तीर्थं कुब्जाम्रके धरे

On the twelfth day, by which indeed the mark of the twenty-four is recognized, I shall again proclaim another sacred tīrtha at Kubjāmra upon the earth.

Verse 179

तत्र ते कथयिष्यामि कोसलाधिपते त्वरन् ॥ यत्त्वया पृच्छितं ह्येतद्गुह्यं पूर्वमनिन्दितम्

There, O ruler of Kosala, I shall quickly tell you that very secret—formerly blameless in its tradition—which you have asked about.

Verse 180

शक्रतीर्थमिति ख्यातं सर्वसंसारमोक्षणम् ॥ तस्मिंस्तीर्थे वरारोहे शक्रतीर्थे वसुंधरे

It is renowned as “Śakra-tīrtha,” a means of release from the entire cycle of worldly existence. At that sacred ford—O noble one—at Śakra-tīrtha upon the earth,

Verse 181

ततस्तस्य वचः श्रुत्वा राजपुत्रस्य वै नृपः ॥ बाढमित्येव तत्राह पुत्रप्रेम्णा समन्वितः

Then, having heard the words of the prince, the king replied there, “So be it,” filled with affection for his son.

Verse 182

शक्रस्तु वसते लोके वज्रहस्तो न संशयः ॥ अथवा म्रियते तत्र शक्रतीर्थे महातपे

Śakra—bearing the thunderbolt (vajra)—dwells in the world, without doubt; or else it is said that he dies there at Śakra-tīrtha, O great ascetic.

Verse 183

राजपुत्रे गते सुभ्रु अमात्यानां च सन्निधौ ॥ उवाच मधुरं वाक्य ये वै तत्र समागताः

When the prince had departed, O fair one, and in the presence of the ministers, those who had assembled there spoke sweet words.

Verse 184

उपोष्य दशरात्राणि मम लोकाय गच्छति ॥ तस्य चिह्नं प्रवक्ष्यामि येन विज्ञायते ततः

Having fasted for ten nights, he goes to my world. I shall state his distinguishing sign, by which he is recognized thereafter.

Verse 185

अमात्याः शृणुतेमं मे वचनं कृतनिश्चयम् ॥ कुब्जाम्रकं प्रति वयं गच्छामस्तस्य साधनम्

Ministers, hear this statement of mine, made with firm resolve: we shall go toward Kubjāmraka, undertaking the means for that aim.

Verse 186

एकचित्तं समाधाय शृणु सुन्दरि तत्त्वतः ॥ पञ्च वृक्षास्तु तिष्ठन्ति तद्दक्षिणदिशे क्षिते

Composing your mind into one-pointed attention, listen, O fair one, in truth: five trees stand there in the southern direction upon the earth.

Verse 187

शीघ्रं सम्पाद्यतां चैव युज्यन्तां गजवाजिनः ॥ राज्ञो वचस्ते संश्रुत्य तमूचुः कृतमेव तत् ॥

“Let the preparations be made swiftly, and let the elephants and horses be harnessed.” Hearing the king’s command, they said to him, “Truly, it has already been done.”

Verse 188

शक्रतीर्थस्य चिह्नं ते वसुधे परिकीर्तितम् ॥ अन्यच्च तीर्थं वक्ष्यामि तस्मिन् कुब्जाम्रके परम् ॥

“The distinguishing mark of Śakra’s tīrtha has been declared to you, O Earth. And I shall also describe another sacred ford—supreme—there in the region called Kubjāmraka.”

Verse 189

इत्युक्त्वा सप्तरात्रेण सर्वं सम्पाद्य साधनम् ॥ गजाश्वपशुयानादिकार्षापणकधेनुकम् ॥

Having spoken thus, within seven nights they arranged all requisites—elephants, horses, beasts of burden and conveyances, as well as kārṣāpaṇa coins and milch-cows.

Verse 190

यत्प्राप्नोति मृतो वापि पुरुषः संहितव्रतः ॥ अष्टवर्षसहस्राणि गत्वा वै वरुणालयम् ॥

What a man obtains—even if he dies—when his vows are well observed: having gone to the abode of Varuṇa for eight thousand years, he attains that state.

Verse 191

ततः स राजशार्दूलः पुत्रमाह वसुन्धरे ॥ राज्यं शून्यं कथं त्यक्त्वा गमिष्यामो वयं सुत ॥

Then that tiger among kings said to his son, O Earth: “How can we depart, leaving the kingdom empty, my son?”

Verse 192

स्वच्छन्दगमनो भूत्वा एवमेव न संशयः ॥ अथ वै म्रियते तत्र विंशवर्षोषितो नरः ॥

Becoming free to depart as one wishes—so it is, without doubt. Then indeed a man who has lived there for twenty years dies there.

Verse 193

ततः पितुर्वचः श्रुत्वा राजपुत्रो महायशाः ॥ उवाच मधुरं वाक्यं गृहीत्वा चरणौ पितुः ॥

Then, hearing his father’s words, the illustrious prince spoke gentle speech, taking hold of his father’s feet.

Verse 194

सर्वसङ्गं परित्यज्य मम लोकं स गच्छति ॥ तस्य चिह्नं प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥

“Abandoning all attachments, he goes to my world. I shall state its identifying mark; listen to that, O Earth.”

Verse 195

कनीयानेष मे भ्राता एकोदरसमुद्भवः ॥ एतस्य दीयतां राज्यं यथान्यायेन चागतम् ॥

“This is my younger brother, born of the same womb. Let the kingdom be given to him, as is proper and in accordance with rightful order.”

Verse 196

तत्र धारा पतत्येका एकरूपा सदा भवेत् ॥ न वर्धते च वर्षासु घर्मे न ह्रसते पुनः ॥

There a single stream falls—uniform in form, always the same. It does not increase in the rainy season, nor does it diminish again in the heat.

Verse 197

पुत्रस्य वचनं श्रुत्वा कोसलानां कुलोद्वहः ॥ वर्तमानॆऽपि च ज्येष्ठे कनीयान् कथमर्हति

Having heard his son’s words, the eminent scion of the Kosalā lineage reflected: “Even while the elder brother is alive, how could the younger be deemed entitled to the kingship or privilege?”

Verse 198

सप्तसामुद्रकं नाम तस्मिन्कुब्जाम्रके परम् ॥ तस्मिन्कृतोदको भूमे नरो धर्मपरायणः

“At the supremely revered site of Kubjāmraka there is a place called Saptasāmudraka. O Earth, a person devoted to dharma who performs the water-rite there…”

Verse 199

ततः पितुर्वचः श्रुत्वा कोसलायाः कुलोद्भवः ॥ उवाच मधुरं वाक्यं पितरं धर्मकारणात्

Then, having heard his father’s words, the descendant of the Kosalā line spoke sweetly to his father, motivated by the cause of dharma, to uphold what is right.

Verse 200

त्रयाणामश्वमेधानां फलं प्राप्नोति मानवः ॥ शीघ्रं गच्छति वै स्वर्गं सहस्रं दश पञ्च च

A person attains the fruit of three Aśvamedha sacrifices, and indeed goes swiftly to heaven—after “a thousand, ten, and five” (the measure being elliptical in this excerpt).