Adhyaya 144: The Māhātmya of Someśvara and Related Liṅgas: The Liberation-Field of Triveṇī and the Śālagrāma Sacred Landscape

Verse 1

अथ सोमेश्वरादिलिङ्गमुक्तिक्षेत्रत्रिवेण्यादिमाहात्म्यम् ॥ सूत उवाच ॥ श्रुत्वा मन्दारमाहात्म्यं धर्मकामा वसुन्धरा ॥ विस्मयं परमं गत्वा पुनः पप्रच्छ माधवम्

Now (begins) the glorification of Somēśvara and other liṅgas, the liberation-site (mukti-kṣetra), and Triveṇī and related places. Sūta said: Having heard the greatness of Mandāra, Vasundharā—desiring dharma—entered into great wonder and again questioned Mādhava.

Verse 2

धरण्युवाच ॥ मया देवप्रसादेन श्रुतं मन्दारवर्णनम् ॥ मन्दारात्परमं स्थानं विष्णो तद्वक्तुमर्हसि

Dharāṇī said: By the grace of the deity, I have heard the description of Mandāra. O Viṣṇu, you should explain that place which is superior to Mandāra.

Verse 3

श्रीवराह उवाच ॥ शृणु तत्त्वेन मे देवि यन्मां त्वं परिपृच्छसि ॥ कथयिष्यामि मे गुह्यं शालग्राममिति स्मृतम्

Śrī Varāha said: Listen in truth, O Goddess, to what you ask me. I will explain my secret teaching, remembered as ‘Śālagrāma.’

Verse 4

द्वापरे तु युगे भूमे यदूनां कुलसङ्कुले ॥ तत्र शूर इति ख्यातो यदूनां वंशवर्धनः

In the Dvāpara age, O Earth, amid the dense network of the Yadus’ lineages, there was one renowned as Śūra, an increaser of the Yadu line.

Verse 5

तस्य पुत्रो महाभागो सर्वकर्मपरायणः ॥ वसुदेवो गृहे जातो यादवानाṃ कुलोद्वहः ॥

His son was greatly blessed, devoted to every righteous duty: in that household Vasudeva was born, the eminent upholder of the Yādava lineage.

Verse 6

तस्य भार्या च वसुधे सर्वावयवसुन्दरी ॥ देवकी नाम नामाच मनोज्ञा शुभदर्शना ॥

And his wife, O Vasudhā, was beautiful in every limb—named Devakī—charming and of auspicious appearance.

Verse 7

तस्या गर्भे महाभागे भविष्यामि न संशयः ॥ वासुदेव इति ख्यातो देवानामरिमर्दनः ॥

In her blessed womb, O greatly fortunate one, I shall manifest—without doubt—renowned as Vāsudeva, the subduer of the enemies of the gods.

Verse 8

ततोऽपि संस्थिते तत्र यादवानाṃ कुलोद्वहे ॥ तत्र ब्रह्मर्षिपरमः सालङ्कायन एव च ॥

Then, when the upholder of the Yādava line was established there, the eminent Brahmarṣi—Sālaṅkāyana as well—was present in that place.

Verse 9

ममैवाराधनार्थाय भ्रमते स दिशो दश ॥ पुत्रार्थं स तपस्तेपे मेरुशृङ्गे समाहितः ॥

For the sake of worshipping me alone, he wandered through the ten directions; seeking a son, he undertook tapas (austerities), his mind concentrated upon the peak of Meru.

Verse 10

ईश्वरेण समं पूर्वं सर्वयोगेश्वरं स्थितम् ॥ न च पश्यति मां देवि मार्गमाण इतस्ततः ॥

Formerly, even while standing together with the Lord—the sovereign of all yogas—he does not see me, O goddess, as he searches here and there.

Verse 11

ईश्वरेण समं पूर्वमहमासं वसुन्धरे ॥ तस्यैव तप्यमानस्य सालङ्कायनकस्य ह ॥

Formerly I was together with the Lord, O Vasundharā—indeed, in relation to that very Sālaṅkāyana who was engaged in austerity.

Verse 12

तस्मिन्क्षेत्रे हरो देवो मत्स्व रूपेण संयुतः ॥ शालग्रामे गिरौ तस्मिञ्छिलारूपेण तिष्ठति ॥

In that sacred region, the god Hara—associated with my own form—abides at that mountain of Śālagrāma in the form of a stone.

Verse 13

अहं तिष्ठामि तत्रैव गिरिरूपेण नित्यशः ॥ तस्मिञ्छिलाः समग्रास्तु मत्स्वरूपा न संशयः ॥

I too abide there alone, perpetually, in the form of a mountain; and the stones there, wholly, are of my own form—without doubt.

Verse 14

पूजनीयाः प्रयत्नेन किंपुनश्चक्रलाञ्छिताः ॥ लिङ्गरूपेण च हरस्तत्र देवालये गिरौ ॥

They are to be venerated with care—how much more so those marked with a discus-emblem; and Hara too is there on the mountain, in the temple, in liṅga form.

Verse 15

शिवनाभाः शिलास्तत्र चक्रनाभास्तथा शिलाः ॥ सोमेश्वराधिष्ठितस्तु शिवरूपो गिरिः स्मृतः

There, stones are found bearing “Śiva-like navels,” and likewise stones bearing “wheel-like navels.” And that mountain, presided over by Someśvara, is remembered as having the form of Śiva.

Verse 16

सोमेन तत्र संस्थाप्य स्वनाम्ना लिङ्गमुत्तमम् ॥ वर्षाणां तु सहस्रं वै स्वशापस्य निवृत्तये

There Soma installed an excellent liṅga bearing his own name; and for a thousand years indeed—so that his own curse might come to an end.

Verse 17

ततः शापाद्विनिर्मुक्तः तेजसा च परिप्लुतः ॥ स्वकं तेजोबलं प्राप्य तुष्टाव गिरिजा पतिम्

Then, freed from the curse and suffused with radiance, having regained his own power of brilliance, he praised the Lord of Girijā (Pārvatī).

Verse 18

सोमेश्वराच्च वरदमाविर्भूतं त्र्यम्बकम्

And from Someśvara, the boon-giving Tryambaka (Śiva) became manifest.

Verse 19

शशाङ्कशेखरं दिव्यं सर्वदेवनमस्कृतम् ॥ पिनाकपाणिं देवेशं भक्तानामभयप्रदम्

Moon-crested, radiant, revered by all the gods—Pināka in hand, Lord of the gods—granting fearlessness to devotees.

Verse 20

त्रिशूलिनं डमरुणा लसद्धस्तं वृषध्वजम् ॥ नानामुखैर्गणैर्जुष्टं नानारूपैर्भयानकैः

Bearing the trident, with a resplendent hand holding the ḍamaru, marked by the bull-banner; attended by gaṇas of many faces and many forms, awe-inspiring.

Verse 21

त्रिपुरघ्नं महाकालमन्धकादिनिषूदनम् ॥ गजाजिनावृतं स्थाणुं व्याघ्रचर्मविभूषितम्

Slayer of Tripura; Mahākāla; destroyer of Andhaka and others; the Immovable (Sthāṇu), wrapped in elephant-hide, adorned with tiger-skin.

Verse 22

नागभोगोपवीतं च रुद्रमालाधरं प्रभुम् ॥ अरूपमपि सर्वेशं भक्तेच्छोपात्तविग्रहम्

Wearing a serpent-coil as the sacred thread, bearing a garland of rudrākṣa, the Lord—though formless, the ruler of all—assumes a bodily form in accordance with the devotee’s wish.

Verse 23

वह्निसोमार्क नयनं मनोवाचामगोचरम् ॥ जटाजूटप्रकटितं गङ्गासम्मार्ज्जितांहसम्

Whose eyes are Fire, Moon, and Sun; beyond the reach of mind and speech; made manifest with a mass of matted locks; whose sin is washed away by the Gaṅgā.

Verse 24

कैलासनिलयं शम्भुं हिमाचलकृताश्रमम् ॥ एवं स्तुतस्तदा शम्भुरिन्दुं वचनमब्रवीत्

Śambhu, whose abode is Kailāsa, whose hermitage is fashioned upon the Himālaya—thus praised, Śambhu then spoke words to Indu (Soma).

Verse 25

वरं वरय भद्रं ते यत्ते मनसि वर्तते ॥ दुर्लभं दर्शनं यस्मात् प्राप्तवानसि गोपते ॥

“Choose a boon—may it be well with you—whatever is in your mind. For you have obtained a vision that is difficult to attain, O protector (gopati).”

Verse 26

सोम उवाच ॥ वरं ददासि चेद्देव मम लिङ्गे सदा वस ॥ एतल्लिङ्गस्य भक्तानां पूरयस्व मनोरथम् ॥

Soma said: “If you grant a boon, O god, then dwell always in my liṅga. Fulfil the cherished aims of the devotees of this liṅga.”

Verse 27

देवदेव उवाच ॥ विष्णुसान्निध्यमप्यत्र सदैव निवसाम्यहम् ॥ विशेषतस्त्वदीयेऽस्मिन्नद्यप्रभृतिगोपते ॥

Devadeva said: “Here, I dwell always—along with the presence of Viṣṇu as well. And in particular, from today onward, (I shall abide) in this (liṅga) that is yours, O gopati.”

Verse 28

वरान्दास्यामि भद्रं ते देवानामपि दुर्लभान् ॥ सालङ्कायनकाख्यस्य मुनेस्तपसो बलात् ॥

“I shall grant you boons—may it be well with you—boons that are difficult even for the gods (to obtain), by the power of the austerities of the sage known as Sālaṅkāyanaka.”

Verse 29

विष्णुना सह सम्मन्त्र्य स्थितावावां कलानिधे ॥ शालग्रामगिरिर्विष्णुरहं सोमेश्वराभिधः ॥

“Having deliberated together with Viṣṇu, we two remained here, O lord of digits (Moon). The mountain Śāligrāma is (identified with) Viṣṇu, and I am known by the name Someśvara.”

Verse 30

तयोः पर्वतयोऱ्या वै शिला विष्णुशिवाभिधा ॥ रेवया च कृतं पूर्वं तपः शिवसुतुष्टिदम् ॥

And the stone belonging to those two mountains is indeed called “Viṣṇu–Śiva.” And formerly, Revā performed tapas—an austerity that brings satisfaction to Śiva.

Verse 31

मम त्वत्सदृशः पुत्रो भूयादिति मनीषया ॥ अहं कस्यापि न सुतः किं करोमीति चिन्तयन् ॥

With the intention, “May I have a son like you,” she prayed/acted. And he reflected: “I am not anyone’s son—what am I to do?” thus thinking.

Verse 32

रेवायास्तु वरो देयस्त्ववश्यं मृगलाञ्छन ॥ निश्चित्यैवं तदा प्रोक्तः प्रसन्नेनान्तरात्मना ॥

A boon must certainly be granted to Revā, O bearer of the deer-mark. Having thus decided, he then spoke with an inwardly serene mind.

Verse 33

लिङ्गरूपेण ते देवि गजाननपुरस्कृतः ॥ गर्भे तव वसिष्यामि पुत्रो भूत्वा शिवप्रिये ॥

In liṅga-form, O goddess—preceded by (or accompanied with) Gajānana—I shall dwell in your womb, becoming a son, O beloved of Śiva.

Verse 34

मम त्वमपरा मूर्तिः ख्याता जलमयी शिवा ॥ शिवशक्तिविभेदेन आवामेकत्रसंस्थितौ ॥

You are my other manifestation, renowned as Śivā made of water. Through the distinction of Śiva and Śakti, we two are established together in one place.

Verse 35

एवं दत्तवरा रेवा मत्सान्निध्यमिहागता ॥ रेवाखण्डमिति ख्यातं ततः प्रभृति गोपते ॥

Thus Revā, having received the boon, came here into my presence; from that time onward, O lord of the cowherds, it became known as the Revā-khaṇḍa.

Verse 36

गण्डक्यापि पुरा तप्तं वर्षाणामयुतं विधो ॥ शीर्णपर्णाशनं कृत्वा वायुभक्षा अप्यनन्तरम् ॥

Even Gaṇḍakī formerly performed austerities for ten thousand years, O sage—first subsisting on withered leaves, and thereafter even living on air alone.

Verse 37

उवाच मधुरं वाक्यं प्रीतः प्रणतवत्सलः ॥ गण्डकि त्वां प्रसन्नोऽस्मि तपसा विस्मितोऽनघे ॥

Pleased, and affectionate toward one who bows in reverence, he spoke sweet words: “O Gaṇḍakī, I am satisfied with you; by your austerity I am astonished, O blameless one.”

Verse 38

अनविच्छिन्नया भक्त्या वरं वरय सुव्रते ॥ किं देयं तद्वदस्वाशु प्रीतोऽस्मि वरवर्णिनि ॥

“By your uninterrupted devotion, O woman of excellent observance, choose a boon. Tell at once what should be granted; I am pleased, O fair-limbed one.”

Verse 39

गण्डक्यपि पुरा दृष्ट्वा शंखचक्रगदाधरम् ॥ दण्डवत्प्रणता भूत्वा ततः स्तोतुं प्रचक्रमे ॥

Then Gaṇḍakī, having seen him bearing conch, discus, and mace, bowed down fully in prostration, and thereafter began to praise him.

Verse 40

अहो देव मया दृष्टो दुर्दर्शो योगिनामपि ॥ त्वया सर्वमिदं सृष्टं जगत्स्थावरजङ्गमम् ॥

Ah, O God—I have beheld You, whom even yogins find hard to see. By You this entire world has been created, both the immobile and the mobile.

Verse 41

तदनु त्वं प्रविष्टोऽसि पुरुषस्तेन चोच्यते ॥ त्वल्लीलोन्मीलिते विश्वे कः स्वतन्त्रोऽस्ति वै पुमान् ॥

Thereafter You entered into it; therefore You are called “Puruṣa.” In a universe unfolded by Your divine play, what person could truly be independent?

Verse 42

अनाद्यन्तमपर्यन्तं यद्ब्रह्म श्रुतिबोधितम् ॥ तदेव त्वं महाविष्णो यस्त्वां वेद स वेदवित् ॥

That Brahman, without beginning or end and beyond all limit, as taught by the Vedas—this indeed are You, O Mahāviṣṇu. Whoever knows You is a true knower of the Veda.

Verse 43

तवैवाद्या जगन्माता या शक्तिः परमा स्मृता ॥ तां योगमायां प्रकृतिं प्रधानमिति चक्षते ॥

Yours indeed is that primordial World-Mother, the supreme power remembered in tradition; she is spoken of as Yogamāyā, as Prakṛti, and as Pradhāna.

Verse 44

निर्गुणः पुरुषोऽव्यक्तश्चित्स्वरूपो निरञ्जनः ॥ आनन्दरूपः शुद्धात्मा ह्यकर्त्ता निर्विकारकः ॥

The Puruṣa is beyond the guṇas, unmanifest, of the very nature of consciousness, stainless—of the form of bliss, pure in Self; indeed non-agent and without modification.

Verse 45

स्वां योगमायामाविश्य कर्तृत्वं प्राप्तवानसि ॥ प्रकृत्या सृज्यमानेऽस्मिन्द्रष्टा साक्षी निगद्यते ॥

Entering your own Yoga-māyā, you have assumed the status of an agent. Yet when creation unfolds through Prakṛti, you are spoken of as the seer and the witnessing presence.

Verse 46

स्फटिके हि यथा स्वच्छे जपा कुसुमरागतः ॥ प्रकाश्यते त्वप्रकाशाज्ज्योतीरूपं नतास्मि तत् ॥

Just as the hue of a hibiscus flower becomes manifest in a clear crystal, so too—by your illumination—your form as Light is revealed; to that I bow.

Verse 47

ब्रह्मादयोऽपि कवयो न विदन्ति यथार्थतः ॥ तत्कथं वेद्म्यहं मूढा तव रूपं निरञ्जनम् ॥

Even Brahmā and other inspired sages do not know it as it truly is. How then could I, bewildered as I am, comprehend your stainless form?

Verse 48

मूढस्य जगतो मध्ये स्थिता किञ्चिदजानती ॥ त्वया धृता कृता चास्मि योग्यायोग्यमविन्दती ॥

Situated amid a deluded world, knowing little, I have been upheld and shaped by you—yet I keep encountering what is fitting and what is not fitting.

Verse 49

तेन लोके महत्त्वं च त्वत्प्रसादेन चैषिता ॥ ययाचेऽज्ञातयोदार तन्मे दातुं त्वमर्हसि ॥

Thus I have sought eminence in the world through your favor. O noble one, I asked through ignorance—yet you ought to grant that to me.

Verse 50

दयालुरसि दीनेषु नेति मां न वद प्रभो ॥ ततः प्रोवाच भगवान्देवि यद्यत्त्वमिच्छसि ॥

You are compassionate toward the distressed; do not tell me “no,” O Lord. Then the Blessed One said: “Goddess, whatever you wish…”

Verse 51

तद्याचय वरारोहे अदेयमपि सर्वथा ॥ यद्दुर्लभं मनुष्याणां शीघ्रं याचय मां प्रति ॥

Therefore ask, O fair-hipped one—even what is in every way “not to be given.” Whatever is difficult for humans to obtain, ask it quickly from me.

Verse 52

मद्दर्शनमनु प्राप्य को वा अपूर्णो मनोरथः ॥ ततो हिमांशो सा देवी गण्डकी लोकतारिणी ॥

After attaining my vision (darśana), what desire could remain unfulfilled? Then that goddess—Gaṇḍakī, the deliverer of the worlds—(stood forth), O moon-like one.

Verse 53

प्राञ्जलिः प्रणता भूत्वा मधुरं वाक्यमब्रवीत् ॥ यदि देव प्रसन्नोऽसि देयो मे वाञ्छितो वरः ॥

With joined palms, having bowed, she spoke gentle words: “If you are pleased, O God, then the boon I desire should be granted to me.”

Verse 54

मम गर्भगतो भूत्वा विष्णो मत्पुत्रतां व्रज ॥ ततः प्रसन्नो भगवान्श्चिन्तयामास गोपते ॥

“Entering my womb, O Viṣṇu, become my son.” Then the Blessed One, pleased, reflected—O protector (gopati).

Verse 55

इत्येवं कृपया देवो निश्चित्य मनसा स्वयम्॥ गण्डकीमवदत्प्रीतः शृणु देवि वचो मम॥

Thus the God, having resolved within his own mind out of compassion, spoke with satisfaction to Gaṇḍakī: “Listen, O Devī, to my words.”

Verse 56

शालग्रामशिलारूपी तव गर्भगतः सदा॥ स्थास्यामि तव पुत्रत्वे भक्तानुग्रहकारणात्॥

“Assuming the form of a Śālagrāma stone, I shall ever remain within your womb; I shall abide as your ‘son’ for the sake of showing favor to devotees.”

Verse 57

मत्सान्निध्यान्नदीनां त्वमतिश्रेष्ठा भविष्यसि॥ दर्शनात्स्पर्शनात्स्नानात्पानाच्चैवावगाहनात्॥

“Because of my proximity, you will become the most excellent among rivers—through the merits of seeing, touching, bathing, drinking, and immersing in you.”

Verse 58

हरिष्यसि महापापं वाङ्मनःकायसम्भवम्॥ यः स्नास्यति विधानॆन देवर्षिपितृतर्पकः॥

“You will remove great wrongdoing arising from speech, mind, and body. Whoever bathes according to due procedure, offering tarpaṇa to gods, seers, and ancestors…”

Verse 59

तर्पयेत्स्वपितॄंश्चापि तारयित्वा दिवं नयेत्॥ स्वयं मम प्रियो भूत्वा ब्रह्मलोके गमिष्यति॥

“…he should also satisfy his own ancestors; having delivered them, he would lead them to heaven. Becoming dear to me, he himself will go to Brahmaloka.”

Verse 60

यदि त्वय्युत्सृजेत्प्राणान् मम कर्मपरायणः॥ सोऽपि याति मम स्थानं यत्र गत्वा न शोचति॥

If one devoted to my ordinances were to relinquish his life in you, he too attains my abode; having reached it, he does not grieve.

Verse 61

एवं दत्त्वा वरान्देव्यै तत्रैवान्तरधीयत॥ ततः प्रभृति तिष्ठामः क्षेत्रेऽस्मिञ्छशलाञ्छन॥

Thus, having granted boons to the Goddess, he vanished there itself. From that time onward we remain in this sacred region, O bearer of the hare-mark.

Verse 62

अहं च भगवान्विष्णुर्भक्तेच्छोपात्तविग्रहः॥ एवमुक्त्वा द्विजपतिमन्वगृह्णाद्धरः प्रभुः॥

“And I am Bhagavān Viṣṇu, assuming a form in accordance with a devotee’s wish.” Having spoken thus, the lord Hari, mighty and sustaining, then accepted the lord of the twice-born.

Verse 63

प्रभासयन्नुडुपतेरङ्गानि प्रममार्ज ह॥ शङ्करेण करेणापि नीरुजानि विधाय च॥

He illuminated the limbs of the lord of the stars (the Moon) and wiped them clean; and by Śaṅkara’s hand as well, he made them free from illness.

Verse 64

रावणेन प्रकटिता जलधारा अतिपुण्यदा॥ बाणगङ्गेति विख्याता या स्नाता चाघहारिणी॥

A stream of water made manifest by Rāvaṇa, bestowing exceptional merit, is renowned as “Bāṇa-Gaṅgā”; bathing in it is said to remove wrongdoing.

Verse 65

सोमेशात्पूर्व दिग्भागे रावणस्य तपोवनम् ॥ यत्र स्थित्वा त्रिरात्रेण तपसः फलमश्रुते ॥

To the east of Someśa lies Rāvaṇa’s grove of austerities; by abiding there for three nights, one is said to obtain the fruit of ascetic practice (tapas).

Verse 66

यत्र नृत्येन देवेशस्तुष्टस्तस्मै वरं ददौ ॥ तेन रावणनृत्येन प्रख्यातो नर्त्तनाचलः ॥

There, by his dance, the Lord of the gods was pleased and granted him a boon; because of that dance of Rāvaṇa, the mountain became renowned as Narttanācala, the “Dance-Mountain.”

Verse 67

स्नात्वा तु बाणगङ्गायां दृष्ट्वा बाणेश्वरं प्रभुम् ॥ गङ्गास्नानफलं प्राप्य मोदते देववद्दिवि ॥

Having bathed in the Bāṇagaṅgā and beheld the Lord Bāṇeśvara, one attains the merit of bathing in the Gaṅgā and rejoices in heaven like the gods.

Verse 68

सालङ्कायनकोऽप्याशु क्षेत्रे तस्मिन्परं मम ॥ शालग्रামে महातीव्रमास्थितं परमं तपः ॥

And Sālaṅkāyana too, swiftly, in that sacred region of mine, at Śālagrāma undertook the supreme austerity—most intense in its rigor.

Verse 69

अन्यच्च ते प्रवक्ष्यामि परं गुह्यं वसुन्धरे ॥ तप्यतस्तस्य तु मुने रीश्वरेण समं सुतम् ॥

And I shall tell you something else—most secret, O Vasundharā: as that sage continued his austerities, he resolved to obtain a son equal to the Lord.

Verse 70

प्राप्यामिति परं भावं ज्ञात्वा देवो महेश्वरः ॥ सुन्दरं त्वपरं रूपं धृत्वा दृष्टिसुखावहम् ॥

Knowing his supreme intention—“I shall obtain such a son”—the god Maheśvara assumed another beautiful form, bringing delight to the sight.

Verse 71

सालङ्कायनपुत्रत्वं योगमायामुपाश्रितः ॥ प्राप्तोऽपि तं न जानाति दक्षिणं पाश्वर्मास्थितः ॥

Taking refuge in Yogamāyā, he attained the status of being Sālaṅkāyana’s son; yet the sage did not recognize him, as he stood on the right side.

Verse 72

मायायोगबलोपेतस्त्र्यक्षो वै शूलपाणिधृक् ॥ रूपवान् गुणवांश्चैव वपुषादित्यसन्निभः ॥

Endowed with the power of māyā and yoga, truly three-eyed and bearing a trident in his hand, he was handsome and possessed of virtues, his body radiant like the sun.

Verse 73

उत्तिष्ठ मुनि शार्दूल सफलस्ते मनोरथः ॥ त्वद्दक्षिणाङ्गाज्जातोऽस्मि पुत्रस्ते शाधि मां प्रभो ॥

“Rise, tiger among sages; your desire has borne fruit. From your right side I have been born as your son—teach me, O lord.”

Verse 74

त्वया तपः समारब्धमीश्वरेण समं सुतम् ॥ प्राप्स्यामिति ततो मह्यं सदृशोऽन्यो न कश्चन ॥

“You undertook austerity with the aim, ‘I shall obtain a son equal to the Lord’; therefore, for me there is no other comparable to you.”

Verse 75

विचार्येति तवाहं वै जातोऽस्मि स्वयमेव च ॥ तपसाराधयन् देवं शङ्खचक्रगदाधरम्

“Having reflected thus, I was indeed born to you of my own accord. By austerity I propitiated the Lord, the deity who bears the conch, discus, and mace.”

Verse 76

प्राप्तोऽसि परमां सिद्धिं त्वत्पुत्रोऽहं यतः स्थितः ॥ श्रुत्वा तन्नन्दिनो वाक्यं प्रहृष्टवदनो मुनिः

“You have attained the highest accomplishment, since I stand here as your son.” Hearing Nandin’s words, the sage’s face brightened with joy.

Verse 77

विस्मितस्तु तदोवाच कथं नाद्यापि मे हरिः ॥ दृग्गोचरत्‍वमायाति जातं चेत्तपसः फलम्

Amazed, he then said: “How is it that Hari has still not come within my sight, if the fruit of my austerity has indeed arisen?”

Verse 78

यावत्तं न समीक्षिष्ये तावन्न विरतं तपः ॥ अहमत्रैव वत्स्यामि यावदच्युतदर्शनम्

“So long as I do not behold him, my austerity will not cease. I shall remain right here until there is a vision of Acyuta.”

Verse 79

त्वमपि योगेन मथुरां व्रज सत्वरम् ॥ मदाश्रमे तत्र पुण्ये धनं गोव्रजसङ्कुलम्

“You too, by yogic means, go swiftly to Mathurā. There, at my sacred hermitage, there is wealth—an area crowded with the cowherd-settlement (Govraja).”

Verse 80

अमुष्यायणमादाय शीघ्रमत्र समानय

“Taking Amuṣyāyaṇa with you, quickly bring him here.”

Verse 81

ततस्त्वाज्ञां समादाय नन्दी सत्वरमाव्रजत् ॥ गत्वा च मथुरां तस्य ऋषेराश्रममीक्ष्य च

Then, having received the command, Nandin set out swiftly. Having gone to Mathurā and seeing that sage’s hermitage (āśrama), he proceeded accordingly.

Verse 82

सालङ्कायनशिष्योऽपि अमुष्यायणसंज्ञितः ॥ सर्वत्र कुशलं साधो प्रभावात्तु गुरोर्मम

“I too am a disciple of Sālaṅkāyana, known by the name Amuṣyāyaṇa. Everywhere all is well, O good one, by the influence of my teacher.”

Verse 83

गुरोश्च कुशलं ब्रूहि कुत्रास्ते स तपोधनः ॥ भवान् कुतः समायातः किमत्रागमकारणम्

“And tell me of the teacher’s well-being. Where is that ascetic, rich in austerity? From where have you come, and what is the reason for your arrival here?”

Verse 84

तन्मे विस्तरतो ब्रूहि अर्घ्यश्चैवोपगृह्यताम् ॥ इत्युक्तः सोऽर्घ्यमादाय विश्रम्य च ततो गुरोः

“Tell me that in detail—and please accept this arghya.” Thus addressed, he accepted the arghya, rested, and then continued regarding the teacher.

Verse 85

वृत्तान्तं कथयामास त्वागमस्य च कारणम् ॥ ततस्तेनैव सहितो गोधनं तत्प्रगृह्य च ॥

He recounted the events and also the reason for your coming; then, accompanied by him, he took the wealth of cattle and set out.

Verse 86

दिनैः कतिपयैश्चैव गण्डकीतीरमाश्रितः ॥ शनैरुत्तीर्य च ततस्त्रिवेणीं प्राप्य हर्षितः ॥

After a few days, having reached and taken refuge on the bank of the Gaṇḍakī, he then crossed gradually, and, arriving at Triveṇī, became joyful.

Verse 87

देविका नाम देवानां प्रभावाच्च तपस्यताम् ॥ नियमार्थं समुद्भूता गण्डक्याः मिलिता शुभा ॥

A river called Devikā, arising through the potency of the gods and of the ascetics, came forth for the sake of religious discipline and auspiciously joined the Gaṇḍakī.

Verse 88

आश्रमादपरा चासीत्त्पुलस्त्यपुलहाश्रमात् ॥ गण्डक्या मिलिता सापि त्रिवेणी गण्डकीत्यभूत् ॥

Another stream also existed from the hermitage—(from) the hermitage of Pulastya and Pulaha; that too joined the Gaṇḍakī, and the Triveṇī came to be known as ‘Gaṇḍakī’.

Verse 89

कामिकं तन्महातीर्थं पितॄणामतिवल्लभम् ॥ तत्र स्थितं महालिङ्गं त्रिजलेश्वरसंज्ञितम् ॥

That great tīrtha is called Kāmika, exceedingly dear to the Pitṛs (ancestors); there stands a great liṅga known by the name Trijaleśvara.

Verse 90

मुक्तिभुक्तिप्रदं देवि दर्शनादघनाशनम् ॥

O Goddess, it bestows liberation and worldly fruition; by its very sight it destroys sin.

Verse 91

वेणीमाधवनाम्ना अपि यत्र विष्णुः स्वयं स्थितः ॥ गङ्गा च यमुना चैव सरस्वत्यपरा नदी ॥

Also called Veṇīmādhava, where Viṣṇu himself abides—there are the Gaṅgā and the Yamunā, and another river, Sarasvatī.

Verse 92

सर्वेषां चैव देवानामृषीणां सरसामपि ॥ सर्वेषां चैव तीर्थानां समाजस्तत्र मे श्रुतः ॥

There, as I have heard, is the gathering of all the gods, of the sages, and even of the sacred lakes; and likewise the assembly of all tīrthas.

Verse 93

यत्राप्लुता दिवं यान्ति मृता मुक्तिं प्रयान्ति च ॥ तीर्थराज इति ख्यातं तत्तीर्थं केशवप्रियम् ॥

Where those who have bathed go to heaven, and those who die there proceed to liberation; that tīrtha is renowned as ‘Tīrtharāja’, beloved of Keśava.

Verse 94

सैव त्रिवेणी विख्याता किमपूर्वां प्रशंससि ॥ एतद्गुह्यतमं प्रोक्तं त्वया विष्णो न संशयः ॥

That very Triveṇī is well-known—why do you praise it as something unprecedented? This most secret matter has been stated by you, O Viṣṇu; there is no doubt.

Verse 95

तत्कथ्यतां महाभाग लोकानां हितकाम्यया ॥ मय्यनुक्रोशबुद्ध्या च कृपां कुरु दयानिधे ॥

O noble one, please tell it, desiring the welfare of the worlds. And with a mind of compassion toward me, show mercy, O ocean of kindness.

Verse 96

श्रीवराह उवाच ॥ शृणुष्व देवि भद्रं ते यद्गुह्यं परि पृच्छसि ॥ अत्र ते कीर्तयिष्यामि सेतिहासां कथां शुभाम् ॥

Śrī Varāha said: Listen, O goddess; may it be auspicious for you. The secret matter you ask about—I will recount to you here an auspicious narrative together with its traditional history.

Verse 97

पुरा विष्णुस्तपस्तेपे लोकानां हितकाम्यया ॥ हिमालये गिरौ रम्ये देवतागणसेविते ॥

Formerly, Viṣṇu undertook austerities, desiring the welfare of the worlds, on the Himalaya—on a beautiful mountain frequented by hosts of deities.

Verse 98

ततो बहुतिथे काले याते सति तपस्यतः ॥ तीव्रं तेजः प्रादुरासीद्येन लोकाश्चराचराः ॥

Then, after a long time had passed while he was engaged in austerity, a fierce radiance manifested—by which the worlds, both moving and unmoving, were affected.

Verse 99

तस्योष्मणा समुद्भूतः स्वेदपूरस्तु गण्डयोः ॥ तेन जाता धुनी दिव्या लोकानामघहारिणी ॥

From his heat there arose a flood of sweat upon his cheeks; from that was born a divine river-stream, which removes the sins of the worlds.

Verse 100

देवाः सर्वे ततो जग्मुर्ब्रह्माणं प्रति चोत्सुकाः ॥ पप्रच्छुः प्रभवं तस्य प्रणम्य च पुनःपुनः ॥

Then all the gods went eagerly to Brahmā, and—bowing again and again—asked about the origin of that extraordinary radiance and occurrence.

Verse 101

ब्रह्मापि हि न जानाति मोहितस्तस्य मायया ॥ ततो देवैः समं ब्रह्मा शङ्करं प्रत्युपस्थितः ॥

Even Brahmā did not know, bewildered by his māyā. Then Brahmā, together with the gods, approached Śaṅkara.

Verse 102

तं दृष्ट्वा सहसा देवैः समेतं प्रत्युपस्थितम् ॥ पप्रच्छ तं महादेवस्तदामनकारणम् ॥

Seeing him (Brahmā) suddenly arrive together with the gods and stand before him, Mahādeva asked the reason for that coming.

Verse 103

ब्रह्मा तं च महादेवं पप्रच्छ प्रणतः स्थितः ॥ अत्यद्भुतं महत्तेजश्चाद्भुतं किं महेश्वर ॥

Brahmā, standing in reverence, questioned Mahādeva: “An exceedingly wondrous, great radiance has appeared. What is this marvel, O Maheśvara?”

Verse 104

येन प्रत्याहता क्ष्मा असौ जगद्व्यतिकरावहा ॥ किन्नु स्यात्कथमेतेत्स्यात्कश्चास्य प्रभवो विभो ॥

“By it this earth has been struck, bringing disturbance to the world: what indeed could it be, how could this occur, and what is its origin, O mighty one?”

Verse 105

शिवः क्षणं ततो ध्यात्वा ब्रह्माद्यान् प्रत्युवाच ह ।। महसोऽस्य समुत्पत्तिं महतो दर्शयामि वः ॥

Śiva, having reflected for a moment, replied to Brahmā and the other gods: “I shall show you the arising of this great radiance, and the greatness associated with it.”

Verse 106

जगाम देवसहितः सोमः सहगणः प्रभुः ।। यत्रास्ते भगवान् विष्णुर्महता तपसान्वितः ॥

Soma, the lord, accompanied by the gods and his retinue, went to the place where the Blessed Viṣṇu abides, endowed with great austerity.

Verse 107

उवाच परमप्रीतस्तदा शम्भुः स्मयन्निव ।। तपस्यसि किमिच्छन्तस्त्वं कर्ता जगतां प्रभुः ॥

Then Śambhu, greatly pleased and as if smiling, spoke: “Desiring what do you practice austerity—you who are the maker, the lord of the worlds?”

Verse 108

सर्वाधारोऽखिलाध्यक्षस्तत्किं यत्तव दुर्लभम् ।। एवमुक्तः प्रत्युवाच प्रणम्य जगतां प्रभुः ॥

“You are the support of all and the overseer of everything—what could possibly be difficult for you to obtain?” Thus addressed, the Lord of the worlds bowed and replied.

Verse 109

त्वद्दर्शनममनुप्राप्य कृतार्थोऽस्मि जगत्पते ।

“Having attained your vision, I am fulfilled, O Lord of the world.”

Verse 110

शिव उवाच ।। मुक्तिक्षेत्रमिदं देव दर्शनादेव मुक्तिदम् ।। गण्डस्वेदोद्भवा यत्र गण्डकी सरितां वरा ॥

Śiva said: “O god, this is a field of liberation; by mere sight it bestows liberation. Here the Gaṇḍakī—foremost among rivers—arose from the sweat of the cheek (gaṇḍa).”

Verse 111

भविष्यति न सन्देहो यस्या गर्भे भविष्यति ।। त्वयि स्थिते जगन्नाथे तव सान्निध्यकारणात् ॥

“There is no doubt: what is to arise within her womb will surely come to pass, because you abide here, O Jagannātha, by the very power of your nearness.”

Verse 112

अहं ब्रह्मा च देवाश्च ऋषिभिः सह केशव ।। सर्वे वेदाश्च यज्ञाश्च सर्वतीर्थानि चाप्युत ॥

“O Keśava, I, Brahmā, and the gods together with the ṛṣis—indeed all the Vedas, the sacrifices (yajñas), and all sacred tīrthas as well, O Acyuta—are gathered here.”

Verse 113

वसिष्यामः सदैवात्र गण्डक्यां जगतां पते ।। कार्त्तिकं सकलं मासं यः स्नास्यति नरः प्रभो ॥

“O Lord of the worlds, we shall dwell here always, upon the Gaṇḍakī. The man who bathes for the entire month of Kārttika, O Lord, …”

Verse 114

सर्वपापविनिर्मुक्तो मुक्तिभागी न संशयः ।। तीर्थानां परमं तीर्थं मङ्गलानां च मङ्गलम् ॥

“Freed from all sin, he becomes a sharer in liberation—there is no doubt. It is the supreme tīrtha among tīrthas, and the auspicious among all auspicious things.”

Verse 115

यत्र स्नानेन लभ्येत गङ्गास्नानफलं नरैः ॥ स्मरणाद्दर्शनात्स्पर्शान्निष्पापो जायते नरः

In that place, by bathing, people obtain the fruit of bathing in the Gaṅgā; and by remembering it, by seeing it, and by touching it, a person becomes free from sin.

Verse 116

यस्यास्त्समतां कन्या लभेद्गङ्गां विना नदीम् ॥ यत्र सा परमा पुण्या गण्डकी भुक्तिमुक्तिदा

Without the Gaṅgā, what other river could a maiden obtain as her equal? Where that supremely meritorious river Gaṇḍakī is found, she is said to bestow both worldly enjoyment and liberation.

Verse 117

अपरा देविका नाम्ना गण्डक्या सह संगता ॥ पुलस्त्यपुलहौ पूर्वं तेपाते परमं तपः

Another river, named Devikā, is joined together with the Gaṇḍakī; formerly Pulastya and Pulaha performed the highest austerity (tapas) there.

Verse 118

ततोऽभूद्ब्रह्मतनया पुण्या सा सरितां वरा ॥ गण्डक्या यत्र मिलिता ब्रह्मपुत्री यशस्विनी

Then there arose a sacred river—excellent among rivers—described as the daughter of Brahmā; and where that illustrious “daughter of Brahmā” meets the Gaṇḍakī, that place is praised.

Verse 119

त्रिवेणी सा महापुण्या देवानामपि दुर्लभा ॥ धरे जानीहि तत्क्षेत्रं योजनं परमार्च्छितम्

That Triveṇī is greatly meritorious, difficult even for the gods to obtain. O Earth, know that sacred precinct as extending for one yojana, supremely venerable.

Verse 120

पुरा वेदनिधेः पुत्रौ जयो विजय एव च ॥ यजनाय गतौ राज्ञा वृत्तौ तौ कर्दमात्मजौ

Formerly, the two sons of Vedanidhi—Jaya and Vijaya—went to officiate at a yajña; those two sons of Kardama were engaged by a king.

Verse 121

तृणबिन्दोः सुतौ पापौ जातौ दृष्ट्यैव सुव्रतौ ॥ यज्ञविद्यासुनिपुणौ वेदवेदाङ्गपारगौ

The two sons of Tṛṇabindu were born ‘sinful’ merely by a glance, O you of good vows; yet they were highly skilled in the sciences of sacrifice and had mastered the Veda and its ancillary disciplines.

Verse 122

पूजयन्तौ हरिं भक्त्या तन्निष्ठेन्द्रियमाणसौ ॥ ययोः पूजयतोर्नित्यं सान्निध्यं किल केशवः

Worshipping Hari with devotion—whose senses and mind were fixed upon that practice—for those two who worshipped, Keśava is said to be continually present.

Verse 123

ददाति पूजावसरे भक्त्या किल वशीकृतः ॥ मरुत्तेन कदाचित्तावाहूतौ कुशलौ द्विजौ

At the time of worship he is said to grant boons, as though won over by devotion. On one occasion, the capable two brāhmins were invited by Marutta.

Verse 124

राज्ञा समाप्तयज्ञेन पूजयित्वा पुरस्कृतौ ॥ दक्षिणाभिस्तोषयित्वा विसृष्टौ गृह मागतौ

When the king had completed the yajña, he honored them and treated them with distinction; having satisfied them with dakṣiṇā (priestly gifts), he dismissed them, and they returned home.

Verse 125

विभागं कर्त्तुमारब्धौ पस्पर्द्धाते परस्परम् ॥ समो विभागः कर्त्तव्य इति ज्येष्ठोऽभ्यभाषत ॥

When they began to make a division, they disputed with one another. Then the elder declared, “An equal division must be made.”

Verse 126

विजयश्चाब्रवीच्चैनं येन लब्धं हि तस्य तत् ॥ जयोऽब्रवीदसामर्थ्यं मन्वानो मां ब्रवीषि किम् ॥

And Vijaya said to him, “Indeed, that belongs to the one by whom it was obtained.” Jaya replied, “Do you speak to me like this, thinking me incapable?”

Verse 127

गजो भव मदान्धस्त्वं यो मामेवं प्रभाषसे ॥ एवं तौ ग्राहमातङ्गावभूतां शापतः पृथक् ॥

“Become an elephant, blinded by intoxication—you who speak to me in this manner!” Thus, by a curse, the two became, separately, a crocodile and an elephant.

Verse 128

गण्डक्यामेव सञ्जातो ग्राहः पूर्वस्मृतिर्द्विजः ॥ त्रिवेणीक्षेत्रमध्ये तु जयोऽभूद्वै महान्गजः ॥

In the Gaṇḍakī indeed a crocodile was born—a twice-born one who retained memory of his former state. And in the midst of the Triveṇī sacred region, Jaya became a great elephant.

Verse 129

करिशावैर्गजीभिश्च क्रीडमानो वने वसन् ॥ बहून्यब्दसहस्राणि व्यतीतानि तयोस्तदा ॥

Dwelling in the forest and sporting with young elephants and female elephants, many thousands of years passed for the two of them at that time.

Verse 130

वने विहरतोर् भूमे शापमोहितयोः सतोः ॥ कदाचित्स गजः स्नातुं करेणु गणसंवृतः ॥

O Earth, while the two wandered in the forest, deluded by the curse, at one time that elephant—surrounded by a herd of females—went to bathe.

Verse 131

ततः पिण्डारके गता मम क्षेत्रे वसुन्धरे ॥

Then they went to Piṇḍāraka, within my sacred region, O Vasundharā (Earth).

Verse 132

लोहर्गले ततो गत्वा सहस्रं चैव तिष्ठति ॥

From there, having gone to Lohargala, he remains there for a thousand years.

Verse 133

धरण्युवाच ॥ प्रयागे या त्रिवेणीति यत्र देवो महेश्वरः ॥ शूलटङ्क इति ख्यातः सोमेश इति चापरः ॥

Dharaṇī said: “At Prayāga, that confluence called Triveṇī—where the god Maheśvara is renowned as Śūlaṭaṅka, and also by another name, Someśa.”

Verse 134

महर्लोकादयः सर्वे विस्मिताः सर्वतो दिशम् ॥ तस्य प्रभवमिच्छन्तो ज्ञातुं नेशुः कथंचन ॥

All beings, beginning with those of Maharloka, were astonished in every direction; though wishing to know its origin, they were unable to ascertain it in any way.

Verse 135

यत्र सृष्टिविधानार्थं कृत्वाश्रमपदं पृथक् ॥ सृष्टेर्विधानसामर्थ्यं यत्र लब्धं ततः परम् ॥

There, for the sake of establishing the ordinance of creation, a distinct āśrama-site was set apart; and thereafter, there the power to order creation was obtained.

Verse 136

न ददासि गृहीत्वा यत्तस्माद्ग्राहत्वमाप्नुहि ॥ विजयोऽप्यब्रवीन्नूनमन्धीभूतोऽति किं धनैः ॥

“You do not give what you have taken; therefore attain the condition of being seized—become a ‘taker’ bound by grasping.” Even Vijaya said: “Truly, what use is wealth if one is excessively blinded?”

Verse 137

तत्त्वानि पीडितान्यासन्ननेकानि क्षयं ययुः ॥ ततो जलेश्वरॊ राजा भगवन्तं व्यजिज्ञपत् ॥

Many tattvas—the fundamental principles—were afflicted and fell into decline. Then King Jaleśvara petitioned the Lord and inquired of Him.

Verse 138

तत्र स्नानेन तेजस्वी सूर्यलोके महीयते ॥ यदि प्राणैर्वियुज्येत मम लोके महीयते ॥

There, by ritual bathing, the radiant one is honored in the world of Sūrya; and if one departs from the life-breaths there, one is honored in my world.

Verse 139

एतत्त्रैधारिकं तीर्थं त्रिजटाभ्यः समुत्थितम् ॥ यत्र शम्भुः स्थितः साक्षान्महायोगी महेश्वरः ॥

This sacred tīrtha called Traidhārika arose from the (three) matted locks. There Śambhu stands directly present—Mahāyogin, Maheśvara.

Verse 140

तत्राथ मुञ्चते प्राणाञ्छिवभक्तिपरायणः ॥ यक्षलोकमतिग्रम्य मम लोकं प्रपद्यते ॥

There, one wholly devoted to Śiva-bhakti relinquishes the life-breaths; passing beyond the realm of the Yakṣas, one attains my world.

Verse 141

सोम उवाच ॥ शिवं सौम्यं उमाकान्तं भक्तानुग्रहकातरम् ॥ नतोऽस्मि पञ्चवदनं नीलकण्ठं त्रिलोचनम् ॥

Soma said: “I bow to Śiva—gentle and auspicious, beloved of Umā, compassionate and eager to bestow grace upon devotees; I bow to the five-faced one, the blue-throated, the three-eyed.”

Verse 142

ममैवान्या परा मूर्त्तिस्तं शशाङ्क न संशयः ॥ एतल्लिङ्गार्च्छकानां च भक्तानां मम सर्वदा ॥

“That is indeed another, higher manifestation of mine, O Śaśāṅka—no doubt. This is always so for my devotees as well, including those who worship the liṅga.”

Verse 143

दिव्यवर्षशतं तेपे विष्णुं चिन्तयती तदा ॥ ततः साक्षाज्जगन्नाथो हरिर्भक्तजनप्रियः ॥

Then, meditating on Viṣṇu, she performed austerity for a hundred divine years. Thereupon Hari—the Lord of the world, beloved of devotees—appeared directly.

Verse 144

प्रकृतैस्त्रिगुणैरस्मिन्सृज्यमानेऽपि नान्यथा ॥ सान्निध्यमात्रतो देव त्वयि स्फुरति कारणे ॥

Even while this (world) is being produced by Prakṛti with its three guṇas, it is not otherwise: O Deva, by mere presence, the causal principle becomes manifest in you.

Verse 145

किं याचितं निम्नगया नित्यं मत्सङ्गलुब्धया ॥ दास्यामि याचितं येन लोकानां भवमोक्षणम् ॥

“What has been requested by the river Niminagā, ever eager for association with me? I shall grant what is asked—by which people attain release from worldly becoming (saṃsāra).”

Verse 146

पश्यतस्तस्य तु विधोस्तत्रैवान्तरधीयत ॥ सोमेशाद्दक्षिणे भागे बाणेनाद्रिं विभिद्य वै ॥

“As he watched, that lord (vidhu) vanished right there. Then, to the southern side of Someśa, he indeed pierced the mountain with an arrow.”

Verse 147

स तं न ज्ञायते जातं ममैवाराधने स्थितः ॥ अथ नन्दी प्रहस्याह महादेवाज्ञया मुनिम् ॥

“He did not recognize him as one who had manifested, though he stood there engaged in my very worship. Then Nandin, smiling, spoke to the sage by the command of Mahādeva.”

Verse 148

दृष्ट्वामुष्यायनं तत्र पृष्ट्वा नाम तमप्युत ॥ गृहे वित्ते च कुशलमपृच्छद्गोधनेषु च ॥

“Having seen his arrival there and having asked his name as well, he inquired after his well-being—about his household, his wealth, and also about his cattle and livestock.”

Verse 149

त्रिवेणीमभितो यातोऽवगाहनपरायणः ॥ सिञ्चन्करेणूस्ताभिश्च सिच्यमानो जलं पिबन् ॥

“He went about the Triveṇī, intent upon ritual immersion. Sprinkling the female elephants and being sprinkled by them in return, he drank water.”

Verse 150

स्वयं च पाययंस् ताश्च चिक्रिड प्रीतमानसः ॥ एवं संक्रीडतस्तत्र दैवयोगेन तस्य हि ॥

And he himself gave them water to drink and played, his mind delighted. While he thus sported there, by a conjunction of fate, the next event occurred.

Verse 151

ग्राहः सम्प्रेरितः पूर्वं वैरयोगमनुस्मरन् ॥ जग्राह सुदृढं पादं गजोऽपि च विषाणतः ॥

A crocodile, impelled by prior causes and recalling a bond of enmity, seized the elephant’s foot with a firm grip; and the elephant too struck back with his tusk.

Verse 152

ग्राहं विव्याध सोऽप्येनमाकर्षयत तज्जले ॥ तयोऱ्युद्धं समभवदनेकाब्दं विकर्षणैः ॥

He pierced the crocodile, but it in turn dragged him into that water. Their battle ensued for many years, with repeated pulling and counter-pulling.

Verse 153

आकर्षणैश्च बहुभिर्दन्तभेदैः परस्परम् ॥ प्रयुध्यतस्तयोरेवं मत्सरग्रस्तयोः सतॊः ॥

With many draggings and mutual tusk-strikes, the two fought on in this way—both seized by jealousy and rancor.

Verse 154

तेन विज्ञापितो देवो भगवान्भक्तवत्सलः ॥ सुदर्शनॆन चक्रेण ग्राहास्यं समपाटयत् ॥

Informed by his plea, the God—Bhagavān, compassionate toward devotees—split the crocodile’s mouth with the Sudarśana discus.

Verse 155

क्षिप्तं पुनः पुनस्तत्तु शिलाः सङ्घट्टयद्धरे ॥ सङ्घट्टनात्तु चक्रस्य शिलाश्चक्रेण लाञ्छिताः ॥

Cast again and again, those stones struck together upon the ground; and from the impact with the cakra, the stones became marked with the sign of the cakra.

Verse 156

बाहुल्येन बभूवुर्हि तस्मिन्क्षेत्रे परे मम ॥ वज्रकीटैश्च ज्ञातानि सन्ततानि विलोकय ॥

Indeed, they became abundant in that supreme sacred field of mine; and, recognized by the ‘vajra-kīṭa’ marks, behold the continuous series of them.

Verse 157

न सन्देहस्त्वया कार्यस्त्रिवेणीं प्रति सुन्दरी ॥ त्रिवेणिक्षेत्रमहिमा एवं ते परिकीर्तितः ॥

You should not entertain doubt regarding Triveṇī, O fair one; thus has the greatness of the Triveṇī sacred site been recounted to you.

Verse 158

यदा च भरतो राजा पुलस्त्यस्याश्रमान्तिके ॥ स्थित्वा पर्यचरद्विष्णुं त्रिजलेशमपूजयत् ॥

And when King Bharata, having stayed near the hermitage of Pulastya, devotedly served Viṣṇu and worshipped him as Trijaleśa, the Lord of the three waters,

Verse 159

ततःप्रभृति तस्यासीद्भरतेनारतिः स्फुटम् ॥ पुनश्च मृगदेहान्ते जडः स भरतोऽभवत् ॥

From that time onward, Bharata’s attachment arose clearly; and later, at the end of a deer’s body (that is, after a deer-birth), that Bharata became dull-witted.

Verse 160

तैनैव पूजितो यस्माज्जलेश्वर इति स्मृतः ॥ यस्य सम्पूजनाद्भक्त्या योगसिद्धिः प्रजायते ॥

Because he was worshipped by Bharata in that very manner, he is remembered as “Jaleśvara”; and through devoted worship of him, yogic attainment arises.

Verse 161

शालग्रামে परे क्षेत्रे यदाहं सुभगे स्थितः ॥ तत्र ज्ञात्वा जलेशेन स्तुतोऽहं वसुधे महि ॥

When I dwelt, O fortunate one, in the supreme sacred site at Śālagrāma, then—having recognized me there—Jaleśa praised me, O Vasudhā (Earth).

Verse 162

ततो भक्तकृपावेशात्क्षिप्तवांस्तत्सुदर्शनम् ॥ प्रथमं पतितं यत्र तत्र तीर्थं ततोऽभवत् ॥

Then, moved by compassion for the devotee, he cast that Sudarśana; where it first fell, that place thereupon became a tīrtha (a sacred ford).

Verse 163

भक्तसंरक्षणार्थाय मयाज्ञप्तं सुदर्शनम् ॥ यत्र यत्र भ्रमति तत्तत्र तत्राङ्किताः शिलाः ॥

For the protection of devotees, Sudarśana was commanded by me; wherever it roams, there and there the stones are inscribed and marked.

Verse 164

एवं तद्वै भ्रमाक्षिप्तं सर्वं चकमयं त्वभूत् ॥ ततः स पञ्चरात्राणि स्थित्वा वै विधिपूर्वकम् ॥

Thus indeed, as it was cast while roaming, everything became ‘made of cakra’, that is, pervaded with cakra-marks; then he stayed for five nights in accordance with prescribed procedure.

Verse 165

गोधनान्यग्रतः कृत्वा हरिक्षेत्रं जगाम ह ॥ हरिणाधिष्ठितं क्षेत्रं पूजनीयं ततः स्मृतम् ॥

Placing the herd of cattle in front, he went to the sacred kṣetra of Hari. That place—presided over by Hari—has therefore been remembered as worthy of veneration.

Verse 166

शालग्रामस्वरूपेण मया यत्र स्थितं स्वयम् ॥ स्वभक्तानां विशेषेण परमानन्ददायकम् ॥

Where I myself abide in the form of Śālagrāma—this place, especially for my devotees, is a giver of supreme joy.

Verse 167

यदा नन्दी शूलपाणिर्गोधनेन पुरस्कृतः ॥ स्थितवांस्तद्दिनादेतत्ख्यातं हरिहरप्रभम् ॥

When Nandī—Śūlapāṇi—stood with the herd of cattle placed before him, from that day this place became renowned as Harihara-prabha.

Verse 168

देवानामाटनाच्चैव देवाट इति संज्ञितम् ॥ तस्य देवस्य महिमा केन वक्तुं हि शक्यते ॥

And because of the gods’ wandering there, it is called ‘Devāṭa’. Indeed, by whom can the greatness of that deity be adequately expressed?

Verse 169

स शूलपाणिर्देवेशो भक्ताभयविधायकः ॥ मुनिभिर्देवगन्धर्वैः सेव्यतेऽचिन्त्यशक्तिमान् ॥

That Śūlapāṇi, the lord of the gods, bestows fearlessness upon devotees; he is served by sages and by divine gandharvas—one whose power is beyond conception.

Verse 170

तस्मिन्स्थाने महादेवः सालङ्कायनकस्य हि ॥ पुत्रत्वं नन्दिरूपेण प्राप्तः साक्षाच्छिवः प्रभुः ॥

In that place, Mahādeva—Śiva himself, the Lord—attained the status of son to Sālaṅkāyana, assuming the form of Nandī.

Verse 171

स्वयं चैव महायोगी योगसिद्धिविधायकः ॥ आस्थितः परमं पीठं तीर्थे चैव त्रिधारके ॥

And he himself—the great yogin, bestower of yogic attainments—has taken his seat upon the supreme pedestal at the tīrtha called Tridhāraka.

Verse 172

त्रिजटाभ्योऽभवन्धारा स्तिस्रो वै परमाद्भुताः ॥ गङ्गा च यमुना चैव पुण्या चैव सरस्वती ॥

From the three matted locks arose three currents, indeed most wondrous: the Gaṅgā, the Yamunā, and the holy Sarasvatī.

Verse 173

शालग्रामाभिधे क्षेत्रे हरिशीलनतत्परः ॥ दिशञ्ज्ञानं स्वभक्तानां संसाराद्येन मुच्यते ॥

In the region called Śālagrāma, one devoted to the cultivation and worship of Hari grants knowledge to his devotees, by which one is released from saṃsāra.

Verse 174

तीर्थे त्रिधारे यः स्नात्वा सन्तर्प्य पितृदेवताः ॥ महायोगिनमभ्यर्च्य न भूयो जन्मभाग्भवेत् ॥

Whoever bathes at the Tridhārā tīrtha, satisfies the ancestors and the gods with offerings, and venerates the great yogin, would not again become a sharer in birth—that is, would not be reborn.

Verse 175

तस्यैव पूर्वदिग्भागे हंसतीर्थमिति स्मृतम् ॥ तत्रैकं कौतुकं वृत्तं तच्छृणुष्व महत्तरम् ॥

In the eastern quarter of that very place, a ford is remembered by the name Haṃsatīrtha. There a wondrous event occurred—listen to it, for it is even more noteworthy.

Verse 176

कदाचिच्छिवरात्र्यां तु भक्तैः पूजामहोत्सवे ॥ नैवेद्यैर्विविधैः सृष्टैः पूजयित्वा तु योगिनम् ॥

Once, on the night of Śivarātri, during a great festival of worship performed by devotees, they honored a yogin after offering various prepared naivedya food-offerings.

Verse 177

तत्र काकाः समुत्पेतुरन्ने तस्मिन्बुभुक्षिताः ॥ गृहीत्वान्नं तु तत्काकस्तेन चोड्डीय निर्गतः ॥

There, hungry crows swooped down upon that food. One crow seized the food and, carrying it, flew off and departed.

Verse 178

तद्गृहीतुं परः काकः स्तेनायुध्यत चाम्बरे ॥ तावुभौ युध्यमानौ तु कुण्डे तस्मिन्निपेततुः ॥

To take it back, another crow fought with the thief in the sky; and as the two battled, they both fell into that pond.

Verse 179

तत्र हंसौ ततो भूत्वा निर्गतौ चन्द्रवर्चसौ ॥ तद्दृष्ट्वा महदाश्चर्यं तत्र ये मिलिता जनाः ॥

There, having then become two swans, they emerged, radiant like the moon. Seeing that great wonder, the people gathered there were filled with astonishment.

Verse 180

हंसतीर्थमिति प्रोचुस्ततःप्रभृति सत्तमे ॥ ततः प्रभृति तत्तीर्थं हंसतीर्थमिति स्मृतम् ॥

Therefore, O best of beings, from that time onward they called it “Haṃsatīrtha”; and from that time onward that ford has been remembered by the name Haṃsatīrtha.

Verse 181

पूर्वं यक्षकृतं तत्तु यक्षतीर्थमिति स्मृतम् ॥ तत्र स्नातो नरः शुद्धो यक्षलोके महीयते ॥

Formerly, that place was made by the yakṣas, and thus it is remembered as Yakṣatīrtha. A man who bathes there becomes purified and is honored in the world of the yakṣas.

Verse 182

एवं प्रभावं तत्तीर्थं महायोगिप्रभावतः ॥ अहं शिवश्च लोकानामनुग्रहपरायणौ ॥

Thus is the potency of that tīrtha—owing to the power of the great yogin. I and Śiva are devoted to showing favor toward the worlds, for the welfare of beings.

Verse 183

एतत्ते सर्वमाख्यातं क्षेत्रं गुह्यं वसुधरे ॥ आरभ्य मुक्तिक्षेत्रं तत्क्षेत्रं द्वादशयोजनम् ॥

All this has been explained to you—the secret sacred region, O Earth. Beginning from that point, that ‘field of liberation’ extends for twelve yojanas.

Verse 184

गुह्यानां परमं गुह्यं किमन्यच्छ्रोतुमिच्छसि ॥

This is the most secret among secrets; what else do you wish to hear?