Adhyaya 137: The Tale of the Vulture and the She-Jackal: The Māhātmya of the Saukarava Sacred Field

Verse 1

अथ गृध्रजम्बुकाख्यानम् । तत्रादित्यवरप्रदानम् ॥ सूत उवाच ॥ श्रुत्वा तु विपुलं ह्येतदपराधविशोधनम् ॥ कर्म भागवतं श्रेष्ठं सर्वभागवत प्रियम् ॥

Now (begins) the narrative of the vulture and the jackal; therein is Āditya’s (the Sun’s) granting of a boon. Sūta said: “Having heard this extensive purification of transgression—this supremely excellent Bhāgavata practice, dear to all devotees…”

Verse 2

मम किं तात राज्येन कोशेन च बलेन च ॥ यस्त्वया रहितस्तात न शक्नोमि विचेष्टितुम्

“What have I to do, dear father, with a kingdom, with treasury, or with power? Deprived of you, father, I am unable even to act.”

Verse 3

इति गृध्रजम्बूकोपाख्यानं समाप्तम्

“Thus ends the subsidiary narrative concerning the vulture and the jackal.”

Verse 4

अहो कर्म महाश्रेष्ठं भगवन्स्तव भाषितम् ॥ मम चैव प्रियार्थाय तव भक्तसुखावहम्

“Ah! Most excellent indeed is the deed—O Blessed One—expressed in your words; and it is for what is dear to me, bringing well-being to your devotees.”

Verse 5

संगृह्य चोभौ चरणौ भर्तारमिदमब्रवीत् ॥ न चैव रत्नानीच्छामि हस्त्यश्वथमेव च

“Having clasped both his feet, she said this to her lord: ‘I do not desire jewels, nor elephants, horses, or chariots.’”

Verse 6

अभिषेकं राजशब्दं मम संज्ञापितं त्वया ॥ एतन्न बहुमन्येऽहं विना तात त्वया ह्यहम्

“You have designated for me the consecration and the very title ‘king.’ Yet I do not value this much, father—for without you, I am nothing.”

Verse 7

श्रुतं ह्येव महाबाहो सर्वधर्मार्थ साधकम् ॥ तव भक्तसुखार्थाय तद्भवान्वक्तुमर्हति

Indeed, O mighty-armed one, it is heard to accomplish the aims of all dharma and welfare; therefore, for the well-being of your devotees, you should declare it.

Verse 8

पट्टबन्धेन कार्यं च यावद्ध्रियति मे गुरुः ॥ एका स्वपितुमिच्छामि मध्याह्ने तु तथाविधे

So long as my elder teacher attends to the necessary tying of the headband, I wish to sleep alone at midday, in that very manner.

Verse 9

क्रीडामेवात्र जानामि येन क्रीडन्ति बालकाः ॥ राज्यचिन्तां न जानामि राजानो यां तु कुर्वते

Here I know only play—the kind by which children play; I do not know the anxieties of governance that kings, however, undertake.

Verse 10

किमुच्यते व्रतं चैव शुभं कुब्जाम्रकं महत् ॥ कतरच्छापि तच्छ्रेष्ठं क्षेत्रं भक्तसुखावहम्

What is called the vow (vrata), and what is the auspicious great Kubjāmraka? And which of these is the best sacred field (kṣetra) that brings well-being to devotees?

Verse 11

न चिरं वाल्पकालं तु यथा कश्चिन्न पश्यति ॥ श्वशुरो यदि वा श्वश्रूर्यथैवान्यो नराधिप

Not for long—only for a brief time—does someone fail to see it, O king; whether it be a father-in-law or a mother-in-law, or likewise another person, O ruler of men.

Verse 12

ततः पुत्रवचः श्रुत्वा कलिङ्गानां महीपतिः ।। उवाच मधुरं वाक्यं सामपूर्वं यशस्विनि ॥

Having heard his son’s words, the king of the Kaliṅgas spoke in sweet speech, first offering conciliatory counsel—O illustrious one.

Verse 13

सुप्ता नैव च द्रष्टव्या व्रतमेतन्मुहूर्त्तकम् ।। आत्मनो वै गृृहजना ये केचित्स्वजने जनाः ॥

“One should not be seen while asleep—this is a vow to be observed for a fixed period. Indeed, as for one’s own household people—whatever relatives and kin there may be…”

Verse 14

यच्चेदं भाषसे पुत्र नाहं जानामि तद्वचः ।। पुत्र शिक्षापयिष्यन्ति पौरजानपदास्तव ॥

“As for what you are saying here, my son, I do not understand or accept that statement. My son, your townspeople and countryfolk will instruct you.”

Verse 15

तं प्रयान्तं ततो दृष्ट्वा पौरजानपदास्तव ।

Then, seeing him depart, your townspeople and countryfolk…

Verse 16

परं कोकामुखं स्थानं तथा कुब्जा म्रकं परम् ।। परं सौकरवं स्थानं सर्वसंसारमोक्षणम् ॥

“There is the supreme sacred place called Kokāmukha, and likewise Kubjā and Mraka, most excellent. Most excellent is the sacred place Saukarava, described as a liberator from the entirety of saṃsāra (transmigratory existence).”

Verse 17

ते मां प्रसुप्तां पश्येयुः कदाचिदपि संस्थिताम् ।। ततो भार्यावचः श्रुत्वा कलिङ्गैश्वर्यवर्द्धनः ॥

“May they never at any time see me lying asleep.” Then, having heard his wife’s words, he who increased the sovereignty of Kaliṅga…

Verse 18

एवं संदिश्य तं तत्र स राजा धर्मशास्त्रतः ।। गमनाय मतिं चक्रे क्षेत्रं सौकरवं प्रति ॥

Thus, having given him instructions there, that king—guided by dharma-śāstra—resolved to depart, heading toward the sacred field (kṣetra) of Saukarava.

Verse 19

यत्र संस्थाः च मे देवि ह्युद्धृतासि रसातलात् ।। यत्र भागीरथी गङ्गा मम सौकरवे स्थिता ॥

“Where you abide with me, O Goddess—where you were raised up from Rasātala—and where the Bhāgīrathī Gaṅgā stands established in my Saukarava.”

Verse 20

बाढमित्येव तां वाक्यं प्रत्युवाच वसुन्धरे ।। विस्रब्धा भव सुश्रोणि कल्याणेन यशस्विनि ॥

“So be it,” he replied to those words, O Vasundharā. “Be at ease, O fair-hipped one; with auspiciousness, O illustrious one.”

Verse 21

सकलत्रसुताः सर्वेऽप्यनुयान्ति नराधिपम् ।

All of them—together with their wives and sons—also followed the king.

Verse 22

धरोवाच ॥ केषु लोकेषु यान्तीश सौकरे ये मृताः प्रभो ॥ किं वा पुण्यं भवेत् तत्र स्नातस्य पिबतस्तथा ॥

The Earth said: “O Lord, to which worlds do those go who die at Saukara, O Master? And what merit arises there for one who bathes, and likewise for one who drinks its waters?”

Verse 23

न त्वां वै द्रक्ष्यते कश्चिच्छयनीये महाव्रताम् ॥ एवं गच्छति काले तु तयोस्तु तदनन्तरे ॥

“Indeed, no one will see you, O great-vowed one, upon the couch. Thus, as time passes, immediately thereafter something occurs for the two of them.”

Verse 24

हस्त्यश्व रथयानानि स्त्रियश्चान्तःपुरस्थिताः ॥ संहृष्टमनसः सर्वे अनुयान्ति नराधिपम् ॥

Elephants, horses, chariots, and conveyances—and the women stationed within the inner apartments—all, with delighted minds, follow the king.

Verse 25

श्रीवराह उवाच ॥ शृणु मे परमं गुह्यं यत्त्वया पृच्छितं मम ॥ मम क्षेत्रं परं चैव शुद्धं भागवतप्रियम् ॥

Śrī Varāha said: “Hear my supreme secret—what you have asked of me. This is my highest sacred field, pure, and beloved of the devotees of the Lord.”

Verse 26

कति तीर्थानि पद्माक्ष क्षेत्रे सौकरवे तव ॥ धर्मसंस्थापनार्थाय तद्विष्णो वक्तुमर्हसि ॥

“How many tīrthas, O lotus-eyed one, are there in your Saukarava field? For the establishment of dharma, O Viṣṇu, you should declare it.”

Verse 27

कलिङ्गो जरया युक्तो पुत्रं राज्येऽभ्यषेचयत् ॥ राज्यं दत्त्वा वरारोहे यथान्यायं कुलोद्भवम् ॥

Kaliṅga, afflicted by old age, consecrated his son to the kingship. Having handed over the kingdom, O fair-hipped lady, he did so according to propriety, installing one born in the lineage.

Verse 28

अथ दीर्घेण कालेन प्राप्य सौकरवं तदा ॥ धनधान्यसमृद्ध्यादि प्रददौ तत्र माधवि ॥

Then, after a long time, having reached Saukarava, he granted there prosperity—wealth, grain, and the like—O Mādhavī.

Verse 29

यत्र स्नातस्य यत्पुण्यं गतस्य च मृतस्य च ॥ यत्र यानि च तीर्थानि मम संस्थानसंस्थिताः ॥

Where there is such merit for one who bathes, for one who goes there, and for one who dies there; and where the sacred fords (tīrthas) situated within my own domain are found—

Verse 30

एकाकी स्वपते तत्र यत्र कश्चिन्न पश्यति ॥ स तु दीर्घेण कालेन कलिङ्गकुलवर्ध्धनः ॥

Alone he sleeps there, where no one sees him. But in the course of a long time, he became an increaser of the Kaliṅga lineage.

Verse 31

ततः स पद्मपत्राक्षः कलिङ्गानां जनाधिपः ॥ उवाच मधुरं वाक्यं काञ्चीराजसुतां तदा ॥

Then that lotus-leaf-eyed ruler of the Kaliṅgas spoke sweet words to the daughter of the king of Kāñcī.

Verse 32

शृणु पुण्यं महाभागे मम क्षेत्रेषु सुन्दरि ॥ प्राप्नुवन्ति महाभागे गता सौकरवं प्रति ॥

Listen, O greatly fortunate one, O fair lady, to the meritorious account concerning my sacred fields: those who go toward Saukarava attain its reward, O noble one.

Verse 33

सुतानजनयत्पञ्च आदित्यसमतेजसः ॥ एवं तु मानुषं लोकं मम मायाप्रमोहितम् ॥

He produced five sons, possessing a brilliance equal to the Sun; thus indeed the human world is bewildered by my māyā.

Verse 34

पूर्णं वर्षसहस्रं वै जीवितं मम सुन्दरि ॥ ब्रूहि तत्परमं गुह्यं यन्मया पूर्वपृच्छितम् ॥

A full thousand years indeed is my lifespan, O fair lady. Tell that supreme secret which I previously asked about.

Verse 35

दश पूर्वापराश्चापि अपरे सप्त पञ्च च ॥ स्वर्गं गच्छन्ति पुरुषास्तेषां ये तत्र वै मृताः ॥

Ten from the earlier and later groups, and others—seven and five as well—those men who die there indeed go to heaven.

Verse 36

आत्मकर्मसु संयुक्तं चक्रवत्परिवर्तते ॥ जातो जन्तुर्भवेद्बालो बालस्तु तरुणो भवेत् ॥

Bound up with its own actions, the living being turns about like a wheel: once born, a creature becomes a child, and the child in time becomes a youth.

Verse 37

ततो भर्त्तुर्वचः श्रुत्वा प्रहस्य रुचिरेक्षणा ॥ उभौ तौ चरणौ गृह्य राजानं वाक्यमब्रवीत् ॥

Then, having heard her husband’s words, the lady of lovely eyes smiled; taking hold of both his feet, she spoke words to the king.

Verse 38

गमनादेव सुश्रोणि मुखस्य मम दर्शनात् ॥ सप्तजन्मान्तरे भद्रे जायते विपुले कुले ॥

Merely by coming, O fair-hipped one, and by seeing my face, O auspicious lady, one is born—after seven births—into a prominent family.

Verse 39

तरुणो मध्यमं याति पश्चाद्याति जरां ततः ॥ बालो वै यानि कर्माणि करोत्यक्ष्ञानतः स्वयम् ॥

A youth passes into middle age, and afterward goes on to old age. Indeed, the deeds that a child performs are done by oneself out of ignorance.

Verse 40

एवमेतन्महाभाग यन्मां त्वं परिपृच्छसि ॥ उपोष्य तु त्रिरात्रं त्वं पश्चाच्छ्रोष्यसि मानद ॥

This is so, O noble one, regarding what you ask me. But after fasting for three nights, you will hear it, O giver of honor.

Verse 41

धनधान्यसमृद्धेषु रूपवान्गुणवान्शुचिः ॥ मद्भक्तश्चैव जायेत मम कर्मपरायणः ॥

In families prosperous in wealth and grain, one is born handsome, virtuous, and pure; and one becomes devoted to me, devoted as well to the performance of my prescribed acts.

Verse 42

न स लिप्यति पापेन एवमेतन्न संशयः ॥ ततः करिष्यतो राज्यं निष्कण्टकमनामयम्

He is not tainted by sin—so indeed it is, without doubt. Thereafter, he will administer a kingdom free of thorns (i.e., free of troubles) and free from disease.

Verse 43

बाढमित्येव तां राजा प्रत्युवाच यशस्विनि ॥ पद्मपत्रविशालाक्षि पूर्णचन्द्रनिभानने

The king replied to her, “So be it,” O illustrious lady—O you whose eyes are wide like lotus-petals, whose face resembles the full moon.

Verse 44

एवं वै मानुषो भूत्वा अपराधविवर्जितः ॥ गमनं तस्य क्षेत्रस्य मरणं तत्र कारणम्

Thus indeed, having become human and being free from transgression, his going to that sacred region—his death there—is stated as the operative cause (for the promised result).

Verse 45

सप्तसप्ततिवर्षाणि ह्यतीतानि यशस्विनि ॥ अष्टसप्ततिके वर्षे एकान्ते तु नराधिपः

Seventy-seven years had indeed passed, O illustrious one. In the seventy-eighth year, the king, in seclusion, (then acted/decided—continuation implied).

Verse 46

यथा वदसि सुश्रोणि तथैव मम रोचते ॥ दन्तकाष्ठं समादाय द्वादशाङ्गुलमायतम्

“As you say, O fair-hipped lady, so it pleases me as well.” Taking a tooth-stick (for cleansing), measuring twelve finger-breadths in length, (he prepared himself—continuation implied).

Verse 47

ये मृतास्तस्य क्षेत्रस्य सौकरस्य प्रभावतः ॥ शङ्खचक्रगदापद्मधनुर्हस्ताश्चतुर्भुजाः

Those who died in that sacred region, by the power of the Saukara-kṣetra, become four-armed, bearing in their hands the conch, discus, mace, lotus, and bow.

Verse 48

तमेव चिन्तयन्नर्थं मध्यसंस्थे दिवाकरे ॥ माधवस्य तु मासस्य शुक्लपक्षे तु द्वादशी

Reflecting on that very matter, when the sun had reached mid-course (midday), on the twelfth lunar day (Dvādaśī) of the bright fortnight in the month of Mādhava, (he proceeded).

Verse 49

स्नात्वा सङ्कल्पयामास त्रिरात्रं नियमाविन्वितौ ॥ उपोष्य तौ त्रिरात्रं तु विधिना नियमाविन्वितौ

Having bathed, they made a formal resolve (saṅkalpa) for a three-night observance, endowed with restraints. Fasting for those three nights, they followed the prescribed method, disciplined by rules.

Verse 50

त्यक्त्वा कलेवरं तूर्णं श्वेतद्वीपं प्रयान्ति ते ॥ अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे

Casting off the body, they quickly depart to Śvetadvīpa. And I shall tell you something further—listen to that, O Vasundharā (Earth).

Verse 51

बुद्धिः सम्पद्यते तस्य प्रियादर्शनलालसा ॥ कोऽर्च्यस्तत्किं व्रतं चास्या एषा स्वपिति निर्जने

For him, understanding arises, together with a longing to behold the beloved. “Who is to be worshipped? What is that practice, and what vow pertains to her? She sleeps here in solitude.”

Verse 52

ततः स्नातौ शुची क्षौमे परिधाय तु वाससी ॥ प्रणम्य भूषितौ विष्णुं दम्पती तदनन्तरम्

Then, after bathing, the couple—purified and clad in clean linen garments—bowed in reverence to Viṣṇu, adorned, immediately thereafter.

Verse 53

तीर्थेषु तेषु स्नातश्च यां प्राप्नोति परां गतिम् ॥ चक्रतीर्थं महाभागे यत्र चक्रं प्रतिष्ठितम्

And having bathed at those sacred fords, one attains the supreme state. O fortunate one, there is Cakra-tīrtha, where the cakra, the discus, is established and enshrined.

Verse 54

न सुप्ताया व्रतं किञ्चिद्दृश्यते धर्मसंचयः ॥ न च विष्णुकृतं कर्म न चैवेश्वरचोदितम्

For one who is asleep (i.e., inattentive), no vow is seen to be effective as an accumulation of dharma; it is neither an act accomplished for Viṣṇu nor one enjoined by the Lord.

Verse 55

ततः सा सुन्दरी भूषां समुत्तार्य शुभेक्षणा ॥ मह्यं निवेदयामास प्रोवाच च जनेश्वरम्

Then that lovely woman, auspicious-eyed, lifting up the ornament, presented it to me and spoke to the lord of men, the king.

Verse 56

वैशाख द्वादशीं प्राप्य स्नायाद्यो विधिपूर्वकम् ॥ दशवर्षसहस्राणि दश वर्षशतानि च

Upon reaching the Dvādaśī (the twelfth lunar day) in the month of Vaiśākha, one who bathes according to the prescribed procedure is said to gain merit spanning ten thousand years and also ten hundreds of years.

Verse 57

न तत्र एष विद्येत यश्चरेद्व्रतमीदृशम् ॥ बार्हस्पत्येषु धर्मेषु याम्येषु च न विद्यते

There is found nowhere anyone who would observe a vow of this kind; it is not found among the dharmas ascribed to Bṛhaspati, nor among those ascribed to Yama.

Verse 58

उवाच मधुरं वाक्यं कलिङ्गाधिपतिं तथा ॥ सृगाली पूर्वमेवाहं तिर्यग्योनिव्यवस्थिताः

She spoke sweet words to the ruler of Kaliṅga: “Formerly indeed I was a female jackal, established in an animal birth.”

Verse 59

धनधान्यसमृद्धो हि जायते विपुले कुले ॥ मद्भक्तश्चापि जायेत मम कर्मपरायणः

Indeed, one is born into a great and eminent family, prosperous in wealth and grain; and one is also born as my devotee, devoted to my works—aligned with the duties I prescribe.

Verse 60

न एष विद्यते तत्र सुप्ता चरति यद्व्रतम् ॥ भुक्त्वा तु कामभोगानि भुक्त्वा तु पिशितोदनम्

This is not found there: that one who is asleep practices a vow; nor is it consistent with one who has indulged in sensual pleasures and eaten rice with meat.

Verse 61

विद्धास्मि सोमदत्तेन बाणेन मृगलीप्सुना ॥ एतं शिरसि मे राजन्पश्य बाणं सुसंस्कृतम्

“I have been pierced by an arrow of Somadatta, eager for game. O king, look—this well-fashioned arrow is in my head.”

Verse 62

अपराधं वर्जयति दीक्षितश्चैव जायते ॥ भूत्वा वै मानुषस्तत्र तीर्थे संसारसागरम्

One abandons wrongdoing and indeed becomes duly consecrated (dīkṣita); having become human there, at that sacred ford (tīrtha), one crosses the ocean of worldly existence (saṃsāra).

Verse 63

ताम्बूलं रक्तवस्त्रं तु सुसूक्ष्मे पट्टवाससी ॥ सुगन्धैर्भूषिता गात्रे सर्वरत्नसमायुता

She had tāmbūla (betel) and red garments; she wore exceedingly fine silk-cloths; her body was adorned with fragrances and furnished with every kind of jewel.

Verse 64

यस्य दोषेण मेऽप्येषा रुजा शिरसि संस्थिता ॥ काञ्चीराजकुले जन्म पित्रा दत्ता तव प्रिया

By whose fault, even for me, this pain has taken its place in my head. She is born in the royal lineage of Kāñcī; given by her father, she is your beloved.

Verse 65

तीर्त्वा चक्रगदाशङ्खपद्मपाणिश्चतुर्भुजः ॥ मम रूपधरः श्रीमान्मम लोके महीयते

Having crossed over, four-armed, with discus, mace, conch, and lotus in his hands—bearing my form—the illustrious one is honored in my world.

Verse 66

मम कान्ता विशालाक्षी किमत्र चरते व्रतम् ॥ कुप्येतापि तु सन्तुष्टा प्रिया मे कमलेक्षणा

My beloved, the wide-eyed one—what sacred vow (vrata) is she practicing here? Even if she were to grow angry, she remains gracious; my beloved is lotus-eyed.

Verse 67

क्षेत्रप्रभावान्मे सैषा जाता सिद्धिर्नमोऽस्तु ते ॥ स ततः पद्मपत्राक्षः कलिङ्गानां जनाधिपः

“Through the potency of the sacred kṣetra, for me this attainment has arisen—homage to you. Then he, lotus-leaf-eyed, became the ruler of the Kaliṅgas.”

Verse 68

चक्रतीर्थे विशालाक्षि मरणे कृतकृत्यतः ॥ एतच्छ्रुत्वा वचस्तस्य श्रोतुकामा वसुन्धरा

“At Cakra-tīrtha, O wide-eyed one, at death one becomes ‘one who has done what must be done.’ Hearing these words of his, Vasundharā (Earth) became eager to listen further.”

Verse 69

अवश्यमेव द्रष्टव्या कीदृशं चरति व्रतम् ॥ किन्नरैः सुप्रलक्ष्येत वशीकरणमुत्तमम्

“She must certainly be seen—what kind of vow does she practice? By the Kinnaras it would be clearly recognized as an excellent vaśīkaraṇa, a supreme act of bringing under influence.”

Verse 70

श्रुत्वा राजा प्रियां वाक्यं प्रत्युवाच स्मृतिङ्गतः ॥ अहं गृध्रो महाभागे तेनैव वनचारिणा

“Hearing his beloved’s words, the king replied, recollection having arisen: ‘I am a vulture, O fortunate lady—by that very forest-dweller…’”

Verse 71

शिरस्यञ्जलिमाधाय श्लक्ष्णमेतदुवाच ह ॥ तत्र सौकरवे तीर्थे चन्द्रमास्त्वामतोषयत्

“Placing joined palms upon his head, he spoke these gentle words. There, at Saukarava-tīrtha, the Moon indeed satisfied and propitiated you.”

Verse 72

अथ योगीश्वरी भूत्वा यत्र गच्छति रोचते ॥ अथवा चान्यसंसृष्टा कामरोगेण चावृता

Then, becoming a mistress of yogic power, wherever she goes she appears pleasing; or else, being entangled with another, she is enveloped by the affliction of desire.

Verse 73

सोमदत्तेन बाणेन एकेनैव निपातितः ॥ ततो जातोऽस्म्यहं भद्रे कलिङ्गानां जनाधिपः

Struck down by a single arrow shot by Somadatta, thereafter, O auspicious lady, I became the ruler of the Kaliṅgas.

Verse 74

एतदाचक्ष्व तत्त्वेन परं कौतूहलं हि मे ॥ वसुधाया वचः श्रुत्वा विष्णुर्मायाकरण्डकः

Explain this in accordance with the truth, for my curiosity is great. Having heard the words of Vasudhā (Earth), Viṣṇu—here described as the ‘casket of māyā’—…

Verse 75

एवं चिन्तयतस्तस्य अस्तं प्राप्तो दिवाकरः ॥ संवृत्ता रजनी सुभ्रूः सर्वसार्थसुखावहा

As he reflected thus, the sun set. Night then came, O fair-browed lady, bringing comfort to all the assembled company.

Verse 76

जातोऽस्मि परमा व्युष्टिः प्राप्तं राज्यं मया महत् ॥ सिद्धिर्लब्धा वरारोहे मया सर्वाङ्गसुन्दरी

I have attained a supreme dawning, a great renewal; a great kingdom has been obtained by me. Success has been gained by me, O fair-hipped one—you who are beautiful in every limb.

Verse 77

उवाच वाक्यं मेदिन्याः मेषदुन्दुभिनिःस्वनः ॥ शृणु भूमे प्रयत्नेन कथ्यमानं मयानघे

Meṣadundubhinisvana spoke these words to Medinī (Earth): “Listen, O Bhūmi, with earnest attention to what I am declaring, O sinless one.”

Verse 78

ततो रात्र्यां व्यतीतायां प्रभातसमये शुभे ॥ पठन्ति मागधा बन्दिसूता वैतालिकास्तथा

Then, when the night had passed, at the auspicious time of dawn, the Māgadhas, the bards and heralds, and likewise the Vaitālikas recited their praises.

Verse 79

अकामपतितेनापि पश्य क्षेत्रस्य वै फलम् ॥ ये च भागवतश्रेष्ठा ये च नारायणप्रियाः

Even one who has fallen into it unintentionally should behold the fruit of this sacred place. It benefits the foremost among the Bhāgavatas and those devoted to Nārāyaṇa.

Verse 80

तस्य वै कारणं येन तेन चाराधितोऽस्म्यहम् ॥ तस्य प्रीतोऽस्म्यहं देवि विशुद्धेनान्तरात्मना

For that very reason—by him, in that manner—I have been worshipped. By him I am pleased, O Devī, through an inward self that has been purified.

Verse 81

शङ्खदुन्दुभिनादैश्च बोधितो वसुधाधिपः ॥ सर्वलोकहितार्थाय उदिते च दिवाकरे

Awakened by the sounds of conches and drums, the lord of the earth (the king) arose; and when the sun had risen, he acted for the welfare of all people.

Verse 82

पौरजानपदाः सर्वे श्रुत्वा तु तदनन्तरम्॥ लाभालाभौ परित्यज्य सर्वकर्माण्यकारयन्॥

Then all the townspeople and countryside dwellers, having heard what followed thereafter, set aside thoughts of gain and loss and had all the prescribed duties carried out.

Verse 83

मां स द्रष्टुं न शक्नोति मम तेजःप्रमोहितः॥ ततो निमीलिताक्षेण कृत्वा शिरसि चाञ्जलिम्॥

He is unable to look upon me, bewildered by my radiance; therefore, with eyes closed, he placed his joined palms upon his head in reverent salutation.

Verse 84

स्नातस्तु विधिना सोऽथ क्षौमाभ्यामुपसंवृतः॥ भूत्वा चोत्सारयामास आज्ञां दत्त्वा यथोचितम्॥

Then, having bathed according to rule and being clad in linen garments, he proceeded to set matters in order, issuing the appropriate instructions as was fitting.

Verse 85

सर्वे शङ्खधराश्चैव सर्वे चायुधसंयुताः। ताः स्त्रियश्च वरारोहे स्तुतिमन्या महौजसः॥

All were bearers of conches, and all were equipped with weapons. And those women—O fair-hipped one—were intent upon praise, possessed of great energy.

Verse 86

न शक्नोति तथा वक्तुं भीरुः सन्त्रस्तलोचनः॥ एवमेतद्विचेष्टन्तं ब्राह्मणानामपीश्वरम्॥

He is unable to speak in that manner—timid, with eyes trembling in fear. Thus one beholds him acting so, even though he is a lord among Brāhmaṇas.

Verse 87

व्रतस्थं यः स्पृशेन्मां तु नारी पुरुष एव च॥ धर्मयुक्तेन दण्डेन मम वध्यो भवेत् तु सः॥

Whoever touches me while I am under a vow—whether woman or man—shall, by a punishment consistent with dharma, be liable to chastisement in my judgment.

Verse 88

श्वेतद्वीपे प्रमोदन्ते सर्वभोगसमन्विताः॥ एवं ते कथितं भूमे व्युष्टिः सौकरवे महत्॥

In Śvetadvīpa they rejoice, endowed with every enjoyment. Thus, O Earth, the great account concerning Saukarava has been told to you.

Verse 89

वाणीं सूक्ष्मां समादाय स सोमो चोदितो मया॥ किं वा फलं समुद्धिश्य तप्यसे सुमहत्तपः॥

Taking on a subtle voice, that Soma—prompted by me—spoke: ‘For what result, aiming at which fruit, do you practice such very great austerity?’

Verse 90

एवमाज्ञापयित्वा तु कालिङ्गो नृपतिः किल॥ गतश्च त्वरया धीमान् प्रविष्टस्तत्र सुव्रते॥

Having thus issued commands, the king of Kaliṅga, it is said, departed in haste; the wise one entered there—O you of excellent vows.

Verse 91

अकामपतिताश्चैव श्वेतद्वीपमुपागताः॥ य एतेन विधानेन वासं तीर्थे तु कारयेत्॥

They too, having fallen there without deliberate intent, reached Śvetadvīpa. Whoever, by this prescribed method, would arrange residence at a tīrtha (sacred ford/site)…

Verse 92

ब्रूहि तत्त्वेन मे सोम यत्ते मनति वर्तते ॥ सर्वं सम्पादयिष्यामि त्वत्प्रसादान्न संशयः ॥

Tell me truthfully, O Soma, what abides in your mind. By your favor I shall accomplish everything—of this there is no doubt.

Verse 93

मरणं च विशालाक्षि श्वेतद्वीपं च गच्छति ॥ अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥

And death too, O large-eyed one, goes to Śvetadvīpa. I shall tell you something further—listen, O Vasundharā.

Verse 94

मम वाक्यं ततः श्रुत्वा ग्रहाणां प्रवरेश्वरः ॥ उवाच मधुरं वाक्यं सोमतीर्थमवस्थितः ॥

Having then heard my words, the foremost lord among the planetary deities spoke sweetly, while situated at Somatīrtha.

Verse 95

पर्यङ्कस्य तले तत्र राजा दर्शनलालसः ॥ विलोक्य तां वरारोहां ततश्चिन्तापरायणाम् ॥ ततः कमलपत्राक्षी वेदनायासपीडिता ॥ रुजार्ता रुरुदे तत्र शिरोवेदनताडिता ॥

There, beneath the couch, the king—eager to see—looked upon that noble lady, absorbed in anxious thought. Then the lotus-eyed woman, oppressed by pain and fatigue, afflicted with suffering, wept there, struck by a tormenting headache.

Verse 96

स्नानादाखोटके तीर्थे यत्फलं समुपाश्नुते ॥ दशवर्षसहस्राणि दशवर्षशतानि च ॥

Whatever merit is obtained from bathing at the Ākhoṭaka tīrtha is said to endure for ten thousand years, and for hundreds of years as well.

Verse 97

भगवन् यदि तुष्टोऽसि मम चात्र गतः प्रभो ॥ योगनाथो जगच्छ्रेष्ठः सर्वयोगीश्वरेश्वरः ॥

O Blessed One, if you are pleased—and if you have come here for my sake, O Lord—you are the Lord of Yoga, the foremost in the worlds, the supreme Lord over all the lords of yogins.

Verse 98

किं मया तु कृतं कर्म पूर्वमेव सुदुष्करम् ॥ येनाहमीदृशीं प्राप्ता दशां पुण्यपरिक्षयात् ॥

What exceedingly difficult deed did I do in former times, by which I have come to such a condition, through the exhaustion of merit (puṇya)?

Verse 99

नन्दनं समवाश्रित्य मोदन्ते चैव सर्वदा ॥ ततः स्वर्गात्परिभ्रष्टो जायते विपुले कुले ॥

Resorting to Nandana, they rejoice continually; then, having fallen from heaven, one is born in a great and eminent family.

Verse 100

यावल्लोका धरिष्यन्ति तावत्त्वयि जनार्दन ॥ अतुला त्वयि मे भक्तिर्भवेन्नित्यं सुनिश्चला ॥

So long as the worlds endure, O Janārdana, may my devotion toward you be unequaled—eternal and firmly unwavering.

Verse 101

भर्त्ता च मां न जानाति क्लिश्यमानामनाथवत् ॥ अथ मां किं कथं भर्त्ता मन्यते स्वजनोऽपि वा ॥

And my husband does not recognize me, though I suffer like one without protection. Then what—how—does my husband think of me, or even my own people?

Verse 102

मद्भक्तश्चैव जायेत एवमेतन्न संशयः॥ पुनरन्यत्प्रवक्ष्यामि स्नातो गृध्रवटे नरः

He will indeed become My devotee—of this there is no doubt. Again I shall declare something further: a man who has bathed at Gṛdhravaṭa …

Verse 103

यच्चापि मम तद्रूपं त्वया संस्थापितं प्रभो॥ सप्तद्वीपेषु दृश्येत तत्र तत्रैव संस्थितम्

And that very form of Mine which has been established by you, O Lord—may it be seen in the seven continents, abiding there and there (in many places).

Verse 104

कथये किं शयानाऽऽतु सखीनां शयने स्थिता॥ एवमत्र न युज्येत यन्मया परिचिन्तितम्

What shall I say? While lying down—situated on the couch of (my) companions—what I have been considering would not properly fit here in this manner.

Verse 105

यत्फलं समवाप्नोति स्नानमात्रकृतोदकः॥ नववर्षसहस्राणि नववर्षशतानि च

The fruit that one obtains merely by bathing (or by making the water offering connected with bathing) amounts to nine thousand years, and also nine hundred years.

Verse 106

सोम इत्येव यज्ञेषु पिबन्तु मम ब्राह्मणाः॥ गतिः पारमिका तेषां दिव्या विष्णो भवेद्यथा

In sacrifices, let My brāhmaṇas drink (saying) ‘Soma’ alone; their supreme course (of destiny) becomes divine—such as that of Viṣṇu.

Verse 107

किंच वात्मनि दुःखस्य सर्वमेतच्च युज्यते॥ किंच मां वक्ष्यते भर्त्ता किं च मामितरे जनाः

And furthermore, how could all this be fitting in the face of my own sorrow? And what will my husband say to me—and what will other people say?

Verse 108

इन्द्रलोकं समासाद्य मोदते निर्जरैः सह॥ इन्द्रलोकात्परिभ्रष्टो मम तीर्थप्रभावतः

Having reached Indra’s world, he rejoices together with the immortals; yet he falls away from Indra’s world—through the potency connected with My tīrtha.

Verse 109

अधर्मे च न मे बुद्धिर्भवेद्विष्णो कदाचन। पतित्वं चाथ गच्छेयमोषधीनां तथा कुरु

May my mind never incline toward adharma, O Viṣṇu, at any time. And so that I may not fall into a degraded state—please arrange it thus with regard to the medicinal plants (oṣadhīs).

Verse 110

ततो ब्रूयामिदं वाक्यं यन्मे हृद्यवतिṣ्ठते॥ ततः प्रियावचः श्रुत्वा समुत्थाय ततो नृपः

Then I would speak this statement that remains fixed in my heart. Then, having heard the pleasing words, the king arose thereafter …

Verse 111

यत्त्वया पृच्छितं पूर्वं सर्वसंसारमोक्षणम्॥ ततो नारायणाच्छ्रुत्वा पृथिवी संहितव्रता

That which was previously asked by you—the complete release from saṁsāra—then, having heard it from Nārāyaṇa, Pṛthivī became firm in her vow and observance.

Verse 112

यदि तुष्टो महादेव आदिमध्यान्तवर्जितः ॥ मम चैव प्रियार्थाय एतन्मे दीयतां वरः ॥

If Mahādeva, the Great Lord beyond beginning, middle, and end, is satisfied, then—also for what is dear to me—let this boon be granted to me.

Verse 113

दोरभ्यामालिङ्ग्य वै भार्यां वाक्यमेतदुवाच ह ॥ किमिदं भाषसे भद्रे आत्मानं न प्रशंससि ॥

Embracing his wife with both arms, he spoke: “O gentle one, why do you speak like this? Why do you not speak well of yourself?”

Verse 114

उवाच मधुरं वाक्यं लोकनाथं जनार्दनम् ॥ केन कर्मविपाकेन तीर्थं पुनरवाप्यते ॥

She spoke sweetly to Janārdana, the Lord of the world: “Through the fruition of which action (karma-vipāka) is a tīrtha, a sacred ford, attained again?”

Verse 115

ततः सोमवचः श्रुत्वा तत्रैवान्तरहितोऽभवम् ॥ एवं तप्तं महाभागे तपः सोमेन निश्चयात् ॥

Then, having heard Soma’s words, I disappeared right there. O fortunate lady, thus was the austerity (tapas) undertaken by Soma, with firm resolve.

Verse 116

अशोच्या शोचिता या तु यच्च निन्दसि चात्मनि ॥ भिषजः किं न विद्यन्ते अष्टकर्मसमाहिताः ॥

“You, who are not to be grieved for, are being grieved over; and you also reproach yourself. Are there not physicians to be found, trained in the eightfold medical practice?”

Verse 117

स्नानं वा मरणं देव यथावद्वक्तुमर्हसि ॥ श्रीवराह उवाच ॥ शृणु देवि महाभागे पूर्वधर्मकृतो नराः ॥

“Whether it is bathing (for purification) or death, O Lord, you should explain it properly.” Śrī Varāha said: “Listen, O Goddess, O greatly fortunate one—I shall speak of men shaped by former acts of dharma.”

Verse 118

प्राप्ता च परमा सिद्धिः सोमतीर्थेऽन्यदुर्लभा ॥ स्नायाद्यः सोमतीर्थे तु मम कर्मपरायणः ॥

“And supreme attainment is obtained at Soma-tīrtha—hard to obtain elsewhere. Whoever bathes at Soma-tīrtha, devoted to the discipline enjoined by me, attains its fruit.”

Verse 119

ये तु संस्थापयेयुस्ते शिरसो वेदनां पराम् ॥ त्वया पूर्वं व्रतमिषाद्वेदना यदि गोपिता ॥

“But those who would establish it (that is, undertake the prescribed observance) would experience intense pain in the head. If previously, under the pretext of a vow, the pain was concealed by you…”

Verse 120

केनचित्कर्मदोषेण तिर्यग्योनिमवाप्य हि ॥ जन्मान्तरार्जितैः पुण्यैस्तीर्थस्नानजपादिभिः ॥

“Indeed, having fallen into an animal birth due to some defect in action, one may nonetheless be restored by merits acquired in other births—through tīrtha-bathing, japa recitation, and similar practices.”

Verse 121

अष्टमेन तु भक्तेन मम कर्मविधौ स्थितः ॥ फलं तस्य प्रवक्ष्यामि सोमतीर्थे नरस्य यत ॥

“But for the devotee connected with the eighth (observance), abiding in the procedure of actions taught by me, I shall declare the result that belongs to that man at Soma-tīrtha.”

Verse 122

येन वै क्लिश्यसे भद्रे शिरस्य सुखपीडिता ॥ वायुनाऽ कफपित्तेन शोणितेन कफेन वा

“O gentle lady, by what cause are you afflicted—your head being pressed by discomfort—whether by vāyu (wind), by kapha and pitta (phlegm and bile), by blood, or by kapha alone?”

Verse 123

महादानैश्च लभ्येत तीर्थे पञ्चत्वमर्च्छकैः ॥ जन्मान्तरकृतं कर्म यत्स्वल्पमपि वा बहु

“And by great gifts one may obtain its fruit; at a sacred tīrtha, worshippers may reach pañcatva (the fivefold state/merging). The karma performed in another birth—whether little or much—meets with its result.”

Verse 124

यत्र तप्तं तपस्तेन सोमेन सुमहात्मना ॥ पञ्चवर्षसहस्राणि एकपादेन तिष्ठता

“There, the great-souled Soma performed tapas (austerity), standing on a single foot, for five thousand years.”

Verse 125

सन्निपातस्य दोषेण येनेदं पीड्यते शिरः ॥ काले विकाले कृत्वा वै पित्तोद्रेकं यशस्विति

“By the fault of sannipāta (a combined doṣa-disorder) this head is afflicted; having produced an excess of pitta (bile) at proper and improper times—thus, O illustrious one.”

Verse 126

तत्कदाचित्फलत्येव न तस्य परिसङ्क्षयः ॥ कदाचिद्वासहायो वै पुण्यतीर्थादिदर्शनात्

“That indeed bears fruit at some time; there is no total loss of it. And sometimes, through the sight of a meritorious tīrtha and the like, one gains assistance (toward its fruition).”}]}

Verse 127

पञ्चवर्षसहस्राणि तथैवोर्ध्वमुखः स्थितः ॥ एवमुग्रं तपः कृत्वा कान्तिमानभवच्च सः

‘For five thousand years he remained likewise, facing upward; having performed such severe austerity, he became radiant.’

Verse 128

अश्नासि पिशितं चान्नं तेनिदं दूष्यते शिरः ॥ क्रियतेऽत्र शिरावेधो रुधिरस्राव एव च

‘You eat meat and food; by that, this head becomes vitiated. Here, venesection of the head-region is performed, and indeed the letting of blood as well.’

Verse 129

दुर्बलं प्रबलं भूत्वा प्रबलं दुर्बलं भवेत् ॥ पापान्तरं समासाद्य गहना कर्मणो गतिः

‘The weak, becoming strong; the strong may become weak. Encountering further wrongdoing, the course of karma is difficult to fathom.’

Verse 130

ममापराधान्मुक्तश्च ब्राह्मणानां पतिस्तथा ॥ एवमेव महाभागे सोमतीर्थे कृतोदकः

‘And he was freed from his offense against me; likewise (he became) the lord among Brahmins. In the same way, O fortunate lady, at Somatīrtha—having performed the water-rite/ablution—…’

Verse 131

दीयते चेच्छिरोऽभ्यङ्गः कथं तिष्ठति वेदना ॥ किमेतद्गोपितं भद्रे मयि तन्न निवेदितम्

‘If an oil-massage of the head is being given, how does the pain still remain? Why has this been concealed, O gentle lady—why was it not reported to me?’

Verse 132

यदल्पमिव दृश्येत तन्महत्त्वाय कल्पते ॥ अत एव मनुष्यत्वं प्राप्तं राजत्वमेव च ॥

That which appears small can, in truth, become the foundation of greatness. For this very reason human birth was attained—and kingship as well.

Verse 133

त्रिंशद्वर्षसहस्राणि त्रिंशद्वर्षशतानि च ॥ जायते ब्राह्मणः सुभ्रु वेदवेदाङ्गपारगः ॥

After thirty thousand years, and in addition thirty hundreds of years, one is born as a Brāhmaṇa—O fair-browed one—fully versed in the Vedas and the Vedāṅgas.

Verse 134

त्वया व्रतमिषेणायमात्मा संक्लिश्यते वृथा ॥ या त्वं वै भाषसे वाक्यं सौकरे गमनं प्रति ॥

By you, under the pretext of a vow, this self is being afflicted in vain. And the words you speak concerning the journey to Saukara are to be regarded in that light.

Verse 135

सृगाली चैव गृध्रश्च तीर्थस्यैव प्रभावतः ॥ मरणादेव सम्प्राप्य क्षीणपापौ स्मृतिं पुनः ॥

A female jackal and a vulture, by the very power of the sacred ford, upon death alone attained remembrance again, their sins having been diminished.

Verse 136

स एष ब्राह्मणो भूत्वा संसाराद्विप्रमुच्यते ॥ तस्य चिह्नं प्रवक्ष्यामि सोम तीर्थस्य सुन्दरी ॥

Becoming a Brāhmaṇa, this one is released from saṃsāra. I shall declare the identifying sign of Soma-tīrtha, O beautiful one.

Verse 137

भर्तुर्गृहीत्वा चरणौ सा पतिं प्रत्यभाषत ॥ प्रसीद मे महाराज नेदं प्रष्टुं त्वमर्हसि ॥

Taking hold of her husband’s feet, she addressed her lord: “Be gracious to me, O great king; you ought not to ask this.”

Verse 138

तीर्थं वैवस्वतं नाम यत्रार्कस्तप्तवांस्तपः ॥ कदाचित्पुत्रकामेन मार्त्तण्डेन महत्तपः ॥

There is a sacred ford named Vaivasvata, where Arka (the Sun) performed austerity. At one time, Mārtaṇḍa undertook great austerity, desiring a son.

Verse 139

तत्तीर्थं येन विज्ञेयं मम मार्गानुसारिणा ॥ वैशाखस्य तु मासस्य शुक्लपक्षस्य द्वादशी ॥

That sacred ford is to be recognized by one who follows my path: it is marked by the twelfth lunar day of the bright fortnight in the month of Vaiśākha.

Verse 140

मम पूर्वकथां वीर दुष्टकर्मानुसारिणीम् ॥ ततो भार्यावचः श्रुत्वा कलिङ्गानां जनाधिपः ॥

O hero, after hearing my earlier account—concerning one who followed wicked actions—then, having heard his wife’s words, the ruler of the Kaliṅgas responded accordingly.

Verse 141

कृतं चान्द्रायणं तत्र दशवर्षसहस्रकम् ॥ ततः सप्तसहस्राणि वायुभक्षस्तु संस्थितः ॥

There he performed the Cāndrāyaṇa observance for ten thousand years. After that, for seven thousand years, he remained living on air alone.

Verse 142

प्रवृत्ते चान्धकारे तु यत्र कश्चिन्न दृश्यते॥ सोमेन च विना भूमिर्दृश्यते चन्द्रसप्रभा॥

When darkness has arisen, in a place where nothing whatsoever can be seen—yet the Earth is seen with a radiance like that of the Moon, even without the Moon.

Verse 143

उवाच मधुरं वाक्यं सुहितेनान्तरात्मना॥ किमिदं गोप्यते देवि ममाग्रे वरवर्णिनि॥

He spoke sweet words, his inner heart well disposed: “Goddess, why is this being concealed before me, O fair-complexioned one?”

Verse 144

आलोकश्चैव दृश्येत सोमस्तत्र न दृश्यते॥ एवं त्वां वच्मि हे भद्रे एष विस्मयः परः॥

“Light indeed is perceived there, but the Moon is not seen there. Thus I tell you, O gentle one: this is a supreme wonder.”

Verse 145

तथ्यमेव महाभागे पृच्छ्यमाना यशस्विनि॥ ततो भर्तृवचः श्रुत्वा विस्मयोत्फुल्ललोचना॥

“It is indeed true, O fortunate and renowned one, as you are being asked.” Then, hearing her husband’s words, she became wide-eyed with astonishment.

Verse 146

विवस्वन्तं महाभागं मम कर्मपरायणम्॥ वरं वरय भद्रं ते यस्ते मनसि वर्त्तते॥

“(Choose) Vivasvant, the greatly fortunate one devoted to my work. Choose a boon—may it be well with you—whatever rests in your mind.”

Verse 147

एतच्चिह्नं महाभागे पुण्ये सौकरवे मम॥ सौमतीर्थे विशालाक्षि येन मुच्यन्ति जन्तवः॥

This is the sign, O fortunate one, in my holy Saukarava. At the Sauma-tīrtha, O wide-eyed one, by this living beings are released from affliction and bondage.

Verse 148

उवाच मधुरं वाक्यं कलिङ्गानां महाधिपम्॥ भर्त्ता धर्मो यशो भर्त्ता भर्त्तैव प्रियमान्त्मनः॥

She spoke sweet words to the great lord of the Kaliṅgas: “A husband is dharma; a husband is honor; indeed, the husband is what is dear to one’s own self.”

Verse 149

ततो ममवचः श्रुत्वा कश्यपस्य सुतो बली॥ मधुरं स्वरमादाय प्रत्युवाच महद्वचः॥

Then, hearing my words, Bali—the strong son of Kaśyapa—taking up a gentle voice, replied with weighty speech.

Verse 150

अन्यच्च ते प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे॥ प्रभावमस्य क्षेत्रस्य विस्मयं परमं महत्॥

And I shall tell you something else; listen, O Earth. It is the power of this sacred region—an exceedingly great wonder.

Verse 151

तस्य पूर्वेण पार्श्वेन तीर्थं गृध्रवटं स्मृतम्॥ यत्राकामो मृतो गृध्रो मानुषत्वमुपागतः॥

On its eastern side is a pilgrimage-ford known as Gṛdhravaṭa. There, a vulture that died unwillingly attained human status.

Verse 152

अवश्यमेव तद्वाच्यं यन्मां त्वं परिपृच्छसि ॥ तथापि नोत्सहे वक्तुं हृदि यत्परिवर्तते

Truly, what you ask of me must indeed be spoken; yet I lack the courage to utter what keeps turning within my heart.

Verse 153

यदि देव प्रसन्नोऽसि अयं मे दीयतां वरः ॥ पुत्रमिच्छाम्यहं देव प्रसादात्ते सुरेश्वर

If you are pleased, O God, let this boon be granted to me: I desire a son, O God—by your grace, O Lord of the gods.

Verse 154

अकामा तु मृता तीर्थे आत्मनः कर्मनिश्चयात् ॥ मम क्षेत्रप्रभावेण सृगाली मानुषी भवेत्

Though unwilling, she died at the sacred ford, by the fixed consequence of her own deed; yet by the potency of my sacred domain, the she-jackal would become human.

Verse 155

तव पीडाकरमिति तन्मां न प्रष्टुमर्हसि ॥ एतद्दुःखं महाभाग हृदि मे परिवर्तते

Because it would cause you distress, you ought not to ask me that; this sorrow, O fortunate one, keeps turning within my heart.

Verse 156

विवस्वद्वचनं श्रुत्वा तुष्टोऽहं तस्य सुन्दरी ॥ तस्य शुद्धेन मनसा प्रोक्तवानस्मि सुन्दरी

Having heard the words of Vivasvat, I was pleased, O fair one; with a purified mind I spoke to him, O fair one.

Verse 157

राजपुत्री विशालाक्षी श्यामा सर्वाङ्गसुन्दरी ॥ गुणवद्रूपसम्पन्ना चतुःषष्टिकलान्विता

A king’s daughter—large-eyed, dark-complexioned, beautiful in every limb; endowed with virtues and beauty, and accomplished in the sixty-four arts.

Verse 158

सुखे हि वर्तसे नित्यं महाराजोऽसि सुन्दरः ॥ बह्व्यो मत्सदृशा भार्या स्तिष्ठन्त्यन्तःपुरे तव

You dwell always in comfort; you are a great king, handsome. Many wives like me remain in your inner palace.

Verse 159

यमश्च यमुना चैव मिथुनं जनयिष्यतः ॥ एवं तस्य वरं दत्त्वा आदित्यस्य वसुन्धरे

Yama and Yamunā indeed will be born as twins. Thus, having granted that boon to Āditya, O Vasundharā (Earth)…

Verse 160

प्राश्नासि पिशितान्नं च प्रावारान्भूषणानि च ॥ आच्छादयसि यानैश्च हस्त्यश्व-रथपृष्ठगः

You partake of meat-preparations, and (receive) cloaks and ornaments; and you are conveyed with vehicles—mounted upon elephants, horses, and chariots.

Verse 161

आत्मयोगप्रभावेण तत्रैवान्तरहितोऽभवम् ॥ आदित्योऽपि गतो भद्रे वेश्म स्वं च महाधनम्

By the power of my own yogic capacity, I vanished right there. Āditya too departed, O auspicious one, to his own dwelling and great wealth.

Verse 162

अहो तीर्थप्रभावो वै त्वया प्रोक्तो महान्मम ॥ यस्य देव प्रभावेण तिर्यग्योनित्वमागतौ ॥ गृध्रश्चैव सृगाली च प्राप्तौ वै मानुषीं तनुम् ॥

Ah—truly great is the power of the sacred ford you have explained to me. By the efficacy of this holy place, O Lord, a vulture and a female jackal—fallen into an animal birth—attained a human body.

Verse 163

बिभर्षि स्वेच्छया राजन्न मां सम्प्रष्टुमर्हसि ॥ त्वं मे देवो गुरुः साक्षाद्भर्त्ता यज्ञः सनातनः ॥

O King, by your own free will you sustain me; you are worthy to be questioned by me. To me you are the god, the teacher in person, the protector, and the eternal sacrificial principle (Yajña).

Verse 164

दशवर्षसहस्राणि सूर्यलोके महीयते ॥ अथवा तत्र सुष्रोणि म्रियते पुण्यवान्नरः ॥

For ten thousand years one is honored in the world of the Sun; or else, O fair-hipped one, a meritorious person dies there (within that sacred context).

Verse 165

स्नानेन तत्र तीर्थे च मरणाद्वा जनार्दन ॥ कां गतिं वै प्रपद्यन्ते तन्ममाचक्ष्व केशव ॥

By bathing there at that sacred ford—or by dying there—O Janārdana, what destination do they attain? Tell me that, O Keśava.

Verse 166

यमलोकं न गच्छेत्तु तीर्थस्यास्य प्रभावतः ॥ एतत्ते कथितं भद्रे स्नानस्य मरणस्य च ॥

Due to the potency of this sacred ford, one does not go to Yama’s realm. This has been told to you, O noble lady, regarding bathing and also regarding death (there).

Verse 167

चिह्नं च कीदृशं तेषां जायन्ते येन ते तथा ॥ अकामावपि तौ क्षेत्रे प्राप्तौ नु परमां गतिम् ॥

What kind of distinguishing marks arise in them, by which they are recognized as such? And did those two—though without intention—attain the highest destination in that sacred kṣetra?

Verse 168

पतिव्रतानां सर्वासामेष धर्मः सनातनः ॥ न संशये नियोक्तव्यः सुखस्थो हि पतिः स्त्रिया ॥

For all devoted wives (pativratās), this is the eternal rule: the husband should not be constrained by doubt; indeed, a woman should keep her husband at ease.

Verse 169

फलं चैव यथावृत्तं तीर्थे सौकरवे मम ॥ आख्यानानां महाख्यानं क्रियाणां च महाक्रिया ॥

And the result, exactly as it occurred, in my Saukarava sacred ford—this is a great narrative among narratives, and a great rite among rites.

Verse 170

ततो महीवचः श्रुत्वा विष्णुर्धर्मविदां वरः ॥ उवाच मधुरं वाक्यं धर्मकामो वसुन्धराम् ॥

Then, having heard the words of the Earth, Viṣṇu—foremost among the knowers of dharma—spoke sweet words to Vasundharā, intent upon dharma.

Verse 171

एतन्निश्चित्य मे पीडां न प्रष्टुं त्वमिहार्हसि ॥ ततो भार्यावचः श्रुत्वा कलिङ्गानां जनाधिपः ॥

Having thus determined this affliction of mine, you ought not to question me here. Then, having heard the words of his wife, the ruler of the Kaliṅgas responded (and acted).

Verse 172

एष जप्यः प्रमाणं च सन्ध्योपासनमेव च ॥ एष तेजश्च मन्त्रश्च सर्वभागवतप्रियम्

This is to be recited; this is the authoritative standard, and indeed the practice of Sandhyā worship. This is the radiance, and this is the mantra—beloved of all devotees of the Bhāgavata path.

Verse 173

शृणु तत्त्वेन मे भूमे यन्मां त्वं परिपृच्छसि ॥ उभौ तौ कारणाद्यस्मात्प्राप्तौ वै मानुषीं गतिम्

Listen, O Earth, in accordance with truth, to what you ask of me. For from a certain causal basis, those two indeed came to attain the human condition.

Verse 174

धर्मश्चार्थश्च कामश्च यशः स्वर्गश्च मानद ॥ पृष्टया मे सदा वाच्यं सर्वं सत्यं प्रियं तव

Dharma, artha, kāma, renown, and heaven as well, O bestower of honor—when I am questioned, I should always speak everything: what is true and what is pleasing to you.

Verse 175

उवाच मधुरं वाक्यं भार्यापीडाभिपीडितः ॥ शृणु तत्त्वेन मे भद्रे शुभं वा यदि वाशुभम्

Afflicted by the distress caused by his wife, he spoke gentle words: “Listen truly, O good lady—whether it be auspicious or inauspicious.”

Verse 176

अवश्यमेव वक्तव्यं पृष्टया पतिना ध्रुवम् ॥ यानि गुह्यान्यगुह्यानि स्त्रियो धर्मपथे स्थिताः

Indeed, it must certainly be spoken when questioned by one’s husband, without doubt. Whether matters are secret or not secret—such are women who stand upon the path of dharma.

Verse 177

पिशुनाय न दातव्यं मूर्खे भागवते न तु ॥ न च वैश्याय शूद्राय येन जानन्ति मां परम्

It should not be given to a slanderer, nor to a fool—even if he is called a “Bhāgavata.” Nor should it be given to a Vaiśya or a Śūdra, by whom they would come to know Me as the Supreme.

Verse 178

तस्मिन्काले ह्यतिक्रान्ते मम कर्मविनिश्चयात् ॥ त्रेतायुगे ह्युपक्रान्ते ज्ञाते च युगसंस्थितौ

When that time had passed, according to My determination regarding action (karma), and when the Tretā Yuga had begun, and the ordering of the yugas had become known…

Verse 179

पण्डितानां सभामध्ये ये च भागवता भुवि ॥ मठे ब्राह्मणमध्ये तु ये च वेदविदां वराः

In the midst of assemblies of learned people, and among the devotees (bhāgavatas) upon the earth; and in the monasteries (maṭhas), among Brahmins—those who are foremost among knowers of the Veda…

Verse 180

तत्र राजा महाभागः स्वधर्मकृतनिश्चयः ॥ ब्रह्मदत्तेति विख्यातः पुरं काम्पिल्लमास्थितः

There, a highly fortunate king—resolved in the performance of his own dharma—known as Brahmadatta, dwelt in the city of Kāmpilla.

Verse 181

भर्त्तारं च समासाद्य रहस्तां गोपयन्ति न ॥ कृत्वा सुदुष्करं कर्म रागलोभप्रमोहिता

And having approached her husband, she did not conceal the secret. Having done a very difficult and grievous deed, she was deluded by passion and greed.

Verse 182

दीक्षिताय च दातव्यं ये च शास्त्राणि जानते ॥ एतत्ते कथितं भद्रे पुण्यं सौकरवे महत्

It should be bestowed upon one duly initiated (dīkṣā), and also upon those who know the sacred śāstras. Thus, O blessed lady, I have told you this great meritorious matter connected with the Varāha (Boar) tradition.

Verse 183

तस्य पुत्रो महाभागः सर्वधर्मेषु निष्ठितः ॥ सोमदत्तेति विख्यातः कुमारः शुभलक्षणः

His son was greatly fortunate, steadfast in all dharmas. The youth, famed by the name Somadatta, bore auspicious marks.

Verse 184

या सुगोपायते गुह्यं सती सा नोच्यते बुधैः ॥ एवं चिन्त्य महाभागे ब्रूहि सत्यं यशस्विनि

A virtuous woman who carefully guards a secret is not censured by the wise. Therefore, O noble lady, considering this, speak the truth, O renowned one.

Verse 185

य एतत्पठते सुभ्रु कल्य उत्थाय मानवः ॥ तेन द्वादशवर्षाणि चिन्तितोऽहं न संशयः

O fair-browed lady, whoever recites this upon rising at dawn will be remembered by me for twelve years—of this there is no doubt.

Verse 186

पित्रर्थे मृगयां यातो मृगलिप्सुर्वने तदा ॥ अरण्ये स तदा गत्वा व्याघ्रसिंहनिषेविते

For his father’s sake he went hunting then, desiring game in the forest. Having entered that wilderness, frequented by tigers and lions, he proceeded onward.

Verse 187

अधर्मस्ते न भविता गुह्यार्थकथने मम ॥ ततो भर्तृवचः श्रुत्वा सा देवी परमप्रिया

There will be no adharma for you in telling me the confidential matter. Then, having heard her husband’s words, that lady—most dear—continued.

Verse 188

न स जायेत गर्भेषु मुक्तिमाप्नोति शाश्वतीम् ॥ यः पठेदेकमध्यायं तारयेत्स कुलान्दश

He will not be born again into wombs; he attains enduring liberation. Whoever recites a single chapter delivers ten generations of his family.

Verse 189

अङ्गमध्ये तु विद्धा सा स्फुरन्ती सर्वमङ्गला ॥ तथा सा बाणसन्तप्ता व्यथया च परिप्लुता

Wounded in the middle of her body, she trembled, though she was wholly auspicious. Struck and scorched by the arrow, she was overwhelmed with pain.

Verse 190

अवश्यमेव वक्तव्यमेष धर्मः सनातनः ॥ यदि गुह्यं न मे कार्यं श्रूयतां राजसत्तम

It must certainly be spoken—this is the eternal rule of dharma. If there is no need for secrecy on my part, then let it be heard, O best of kings.

Verse 191

पीत्वा सा सलिलं तत्र वृक्षं शाकोटकङ्गता ॥ आतपेन परिक्लान्ता बाणविद्धातुरा भृशम्

Having drunk water there, she went to a śākoṭaka tree. Exhausted by the heat and severely distressed from being pierced by an arrow, she suffered greatly.

Verse 192

अभिषिञ्चस्व राज्ये स्वे ज्येष्ठं पुत्रं कुलोचितम्॥ एहि नाथ मया सार्द्धं क्षेत्रं सौकरवं प्रति॥

“Consecrate, in your own kingdom, the eldest son who is proper to the lineage. Come, my lord, together with me, toward the sacred field called Saukarava.”

Verse 193

अकामाऽ मुञ्चती प्राणान् तीर्थं सोमात्मकं प्रति॥ एतस्मिन्नन्तरे भद्रे राजपुत्रः क्षुधार्दितः॥

“Unwilling, she was giving up her life-breaths, facing toward the Soma-natured sacred ford. In the meantime, O gentle one, the prince was afflicted by hunger.”

Verse 194

ततो भार्यावचः श्रुत्वा कलिङ्गानां जनाधिपः॥ बाढमित्येव वाक्येन छन्दयामास तां प्रियाम्॥

“Then, having heard his wife’s words, the lord of the Kaliṅgas assented to his beloved, saying simply, ‘So be it.’”

Verse 195

प्राप्तो गृध्रवटं तीर्थं विश्रामं तत्र चाकरोट्॥ अथ पश्यति गृध्रं स वटशाखां समाश्रितम्॥

“Having reached the sacred ford called Gṛdhravaṭa, he took rest there. Then he saw a vulture perched upon a branch of the banyan tree.”

Verse 196

दास्यामि राज्यं पुत्राय वचनात्तव सुन्दरि॥ यथा पूर्वं मया लब्धं स्वपितुर्यद्यथाक्रमम्॥

“I will give the kingdom to my son, O beautiful one, in accordance with your word—just as formerly it was obtained by me from my own father, in due order.”

Verse 197

एकेन स तु बाणेन तया गृध्रो निपातितः॥ स तत्र पतितो गृध्रो वटमूले यशस्विनि॥

With a single arrow, she brought down that vulture. The vulture fell there at the root of the banyan tree, O illustrious one.

Verse 198

इत्युक्त्वा तौ महाभागौ युक्तं चैव परस्परम्॥ राजा च राजपुत्री च निष्क्रान्तौ तद्गृहात्ततः॥

Having spoken thus, those two fortunate ones, being in accord with one another—the king and the princess—departed from that house.

Verse 199

गतासुर्नष्टसंज्ञो वै बाणभिन्नस्तथा हृदि॥ तं दृष्ट्वा पतितं गृध्रं राजपुत्रस्तुतोष ह॥

His life-breath gone and consciousness lost, his heart pierced by an arrow—seeing that vulture fallen, the prince was satisfied.

Verse 200

ततः कञ्चुकिनं दृष्ट्वा प्रोवाचोच्चस्वरेण च॥ अपसारय सर्वं वै जनमावृत्य तिष्ठति॥

Then, seeing the chamberlain, he spoke aloud: “Drive everyone back; stand here, blocking access.”