Adhyaya 170: The Birth of Gokarṇa and the Fruits of Śiva Worship (including the Śukodara Parrot Episode and Hospitality Ethics)

Verse 1

श्रीवराह उवाच ॥ पुनरन्यत् प्रवक्ष्यामि तच्छृणुष्व वसुन्धरे ॥ मथुरायां पुरा वृत्तं गोकर्णस्य महात्मनः ॥ वसुकर्णः पिता तस्य वैश्यो धनसमृद्धिमान्

Śrī Varāha said: “Again I shall relate something else; listen, O Vasundharā. Long ago in Mathurā there occurred an account concerning the great-souled Gokarṇa. His father was Vasukarṇa, a Vaiśya prosperous in wealth.”

Verse 2

तस्य भार्या सुशीला तु नाम्ना गुणसमन्विता ॥ भर्त्तुः प्रियकरी साध्वी न प्रसूता वयोऽधिका

His wife, named Suśīlā, was endowed with virtues—pleasing to her husband and of upright conduct; yet she had borne no child and was advanced in age.

Verse 3

विललाप च सुश्रोणि चैकान्ते दीनमानसा ॥ सरस्वतीसङ्गमेऽथ स्त्रियो दृष्ट्वा प्रजावतिः

And the fair-hipped woman lamented in solitude, her mind cast down. Then, at the confluence of the Sarasvatī, seeing women who had children,

Verse 4

वृक्षमूले तु तत्रैव मुनिरेकोऽपि समास्थितः ॥ तस्याः विलपितं श्रुत्वा शनैः सकरुणं हृदि

There, at the root of a tree, a solitary sage was seated. Hearing her lament, his heart was gradually filled with compassion.

Verse 5

इति तस्य वचः श्रुत्वा सा स्त्री ऋषिमथाब्रवीत् ॥ सापत्यास्तु स्त्रियो दृष्ट्वा क्रीडन्त्यो बालकैः सह

Hearing his words, the woman then spoke to the sage. Having seen women with children playing together with their little ones,

Verse 6

मम तन्नास्ति हि मुने दुर्भगायाः प्रजासुखम् ॥ उवाच मुनिशार्दूलस्तां स्त्रियं पुत्रगर्द्धिनीम्

“For me, O sage, that happiness of having children does not exist—unfortunate as I am.” Then the tiger among sages spoke to that woman longing for a son.

Verse 7

देवतायाः प्रसादेन तव पुत्रो भविष्यति ॥ शिवस्यायतनं पुण्यं गोकर्णेति च विश्रुतम्

“By the favor of the deity, you will have a son. There is a sacred shrine of Śiva, renowned as ‘Gokarṇa.’”

Verse 8

जातहार्दः प्रियं चेष्टं शनैः स्त्रियमथाब्रवीत् ॥ का त्वं कस्यासि सुभगे किमर्थं रोदिषि स्वयम्

With tenderness arisen in him, and acting kindly, he gently spoke to the woman: “Who are you, fortunate one? Whose are you? For what reason do you weep by yourself?”

Verse 9

तमाराध्य देवेशं पत्या सह यशस्विनी ॥ स्नानदीपोपहारेण स्तोत्रैर्नानाविधैर्जपैः ॥

Having propitiated the Lord of the gods, that illustrious woman—together with her husband—worshipped him by ritual bathing, the offering of lamps and other gifts, and by hymns and various recitations (japa).

Verse 10

स तद्वचनमाकर्ण्य प्रीतियुक्तं सुसंयुतम् ॥ जगादोच्चैः प्रियां देवि भद्रं जातो मनोरथः ॥

Having heard those words—well-composed and filled with goodwill—he spoke aloud to his beloved: “O lady, auspiciousness! The desired aim has come to fruition.”

Verse 11

ममाप्येतन्मतं देवि यदुक्तमृषिणा ततः ॥ इति प्रियां समाभाष्य प्रियया च तथाऽकरोत् ॥

“This too is my view, O lady—just as the sage has said.” Having thus addressed his beloved, he acted accordingly, together with his beloved.

Verse 12

सरस्वत्याः संगमे तौ स्नात्वा गोकर्णमर्चतुः ॥ पुष्पदीपोपहारं तु चक्राते तौ दिने दिने ॥

After bathing at the confluence of the Sarasvatī, the two worshipped at Gokarṇa; and day after day they performed offerings of flowers and lamps.

Verse 13

एवं तयोर् दशाब्दानि गतानि सुतहेतवे ॥ ततः प्रसन्नो भगवान् उमापति रुवाच ह ॥

Thus, for the sake of a son, ten years passed for the two of them; then the Blessed Lord, Umāpati, being pleased, spoke.

Verse 14

भविष्यति युवां पुत्रो रूपवान् गुणसंयुतः ॥ सस्यसन्ततिवद्दृश्यः सन्तानो यस्य वै बहु ॥

You two shall have a son—handsome and endowed with virtues; and his lineage will appear abundant, like the succession of crops.

Verse 15

देवतानां प्रसादेन तदुक्तस्य भविष्यति ॥ इत्युक्तौ तौ तु देवेन स्नानं कृत्वा सरस्वतीम् ॥

By the favor of the deities, what has been spoken will come to pass. Thus addressed by the god, the two then bathed in the Sarasvatī.

Verse 16

प्रभाते देवदेवाय ददौ द्रव्यमनन्तकम् ॥ ब्राह्मणेभ्यो ददौ भोज्यं वस्त्राय बहुदक्षिणम् ॥

At dawn he presented abundant gifts to the God of gods; and he gave food to the Brahmins, along with garments and ample honoraria (dakṣiṇā).

Verse 17

ततस्तस्यां सुशीलायां गर्भाधानमविन्दत ॥ ततः प्रववृधे गर्भः शुक्लपक्षे यथा शशी ॥ सुषुवे दशमे मासि पुत्रं बालं शशिप्रभम् ॥

Then, in that well-conducted woman, conception occurred. Thereafter the embryo grew—like the moon in the bright fortnight—and in the tenth month she gave birth to a boy, radiant like the moon.

Verse 18

गोसहस्रं तदा दत्त्वा ससुवर्णं सवस्त्रकम् ॥ बहुशः सर्ववर्णेभ्यः पुत्रजन्ममहोत्सवे ॥

Then, at the great festival celebrating the birth of the son, he gave a thousand cows—along with gold and garments—and distributed gifts repeatedly to people of all social classes.

Verse 19

एवमन्नप्राशनं च चूडोपनयनं तथा ॥ अतःपरं च गोदानं वैवाहिकमनुत्तमम् ॥

Thus were performed the rite of first feeding (annaprāśana), the tonsure and initiation (cūḍā and upanayana); thereafter were undertaken the gift of a cow (godāna) and the unsurpassed marriage rite (vaivāhika).

Verse 20

दानं तु ददतस्तस्य देवतां पूजयिष्यतः ॥ कृतानि बहुमुख्यानि मङ्गलानि यथाविधि ॥

For him, while giving gifts and intending to worship the deity, many principal auspicious observances were performed in the prescribed manner.

Verse 21

ततः प्रविष्टे तारुण्ये त्वप्रजं वीक्ष्य पुत्रकम् ॥ पुनर्विवाहयामास भार्याणां च चतुष्टयम् ॥

Then, when youth had been reached, seeing his son without offspring, he again arranged marriages—adding a set of four wives.

Verse 22

वयोरूपगुणोपेतास्तस्य भार्याः सुलोचनाः ॥ अप्रजा एव ताः सर्वा नाभवत्पुत्रिणी क्वचित् ॥

His wives—fair-eyed—were endowed with fitting age, beauty, and virtues; yet all of them remained without offspring, and none ever became a mother of children.

Verse 23

प्रपामालाश्च नित्यन्नं भोजनं वर्त्तनानि च ॥ अनित्यतां ततो मत्वा चञ्चला स्थिरजीवितम् ॥

And (he provided) garlands for public water-supplies, daily food, meals, and provisions; then, understanding impermanence—that life is unsteady and not truly enduring—(he acted accordingly).

Verse 24

विनियोगः कृतस्तेन सर्वदा सर्वकर्मसु ॥ गोकर्णस्य समीपे तु पश्चिमे चक्रपाणिनः ॥

By him a steady arrangement was made at all times for every undertaking—near Gokarṇa, to the west of Cakrapāṇi.

Verse 25

प्रासादं कारयामास पञ्चायतनकं हरेः ॥ आरामस्तत्र विस्तीर्णः पुष्पजात्यस्तथैव च ॥

He caused a temple-palace of Hari to be built, arranged as a pañcāyatana; and there he also established a spacious garden with many kinds of flowers.

Verse 26

तेनैव धर्म आरब्धः प्रजार्थो देवसेवनम् ॥ वापीकूपतडागानि देवतायतनानि च ॥

By him dharma was undertaken in just this way—service to the deity for the sake of the people: stepwells, wells, ponds, and also temples of the deities.

Verse 27

आम्रजम्बीरनारङ्गं बीजपूरः सदाडिमः ॥ प्राकारं कारयामास परिखामण्डलीयकम् ॥

He caused plantings of mango, citron, orange, bījapūra, and pomegranate; and he also had an encircling wall built, with a surrounding moat.

Verse 28

स्नानं पूजादिकं तद्वन्मार्जनं दीपकर्म च ॥ कुर्वन्ति देवतागारे ताः सर्वाः शुभलोचनाः ॥

Bathing rites, worship and the like, likewise cleansing, and the lighting and tending of lamps—these all the auspicious-eyed women performed in the deity’s house (temple).

Verse 29

पतिव्रता महाभागाश्चतुरो भगिनीर्यथा ॥ नित्यकालं पतेर्वाक्ये स्थिताः कुर्वन्त्यहर्निशम्

Like four sisters of great fortune, devoted to their husband, they remained ever attentive to the husband’s word, acting day and night.

Verse 30

मालाकारस्तथा नित्यं विटपांश्च प्रसिंचति ॥ पालयामास विधिवद्विधिदृष्टेन कर्मणा

And the gardener, likewise, regularly watered the branches and maintained them properly, by work performed according to prescribed rule.

Verse 31

जाताः सुपुष्पवन्तश्च द्रुमाः फलसमन्विताः ॥ नित्यकालं त्वरयन्तः फलानां सुमहोत्सवम्

The trees became richly flowered and endowed with fruits, as though constantly hastening the great festival of fruiting.

Verse 32

दीयते भुज्यते सर्वैर्यथा शक्रस्तथा सदा ॥ एवं तु वसतस्तस्य मथुरायां स्थितस्य च

It was given and consumed by all—always, as in the case of Śakra (Indra). Thus, while he was living there, settled in Mathurā…

Verse 33

धनस्य संक्षयो जातः प्रत्यहं ददतः सतः ॥ शेषमात्रे धने तस्य चिन्ताभून्महती तदा

Because he gave each day, the depletion of his wealth occurred; and when only a remainder of wealth was left, great anxiety arose in him then.

Verse 34

मातापित्रोः कुटुम्बस्य भरणीयस्य भोजनम् ॥ कथं ब्रूहि करिष्यामि महाकष्टं तु सोऽब्रवीत्

“Food for my mother and father, and for the household that I must support—how, tell me, shall I manage it?” Thus he spoke in great distress.

Verse 35

इति निश्चित्य मनसा वणिग्भावं हृदि स्थिरम् ॥ कृत्वा सार्थमुपामन्त्र्य निर्गतः पूर्वमण्डलम्

Having thus resolved in his mind, and fixing in his heart the firm intention of becoming a merchant, he assembled a caravan, took leave, and set out toward the eastern region.

Verse 36

तत्र क्रीत्वा सुपण्यानि उत्तरापथगानि च ॥ यातायातं ततः कृत्वा लाभालाभविचक्षणः

There he purchased valuable goods, including those associated with the northern trade-route; then he made journeys to and fro, discerning profit and loss.

Verse 37

मणिरत्नं ह्यश्वरत्नं पट्टरत्नं समर्थकम् ॥ गृहीत्वा तु समागच्छन्मथुरायां गृहं प्रति

Taking jewels and precious gems, fine horses, and capable items of costly cloth, he returned, coming back to his home in Mathurā.

Verse 38

एकदा सार्थसम्भारो विश्रान्तुमुपचक्रमे ॥ सानौ पर्वतसामीप्ये प्रभूतयवसोदके

Once, the caravan’s provisions began to take rest—near a mountain slope, close to the mountain, where there was abundant fodder and water.

Verse 39

नद्यास्तीरे सुप्रदेशे आवासांश्च प्रचक्रिरे ॥ निवेश्य भाण्डं तत्रैव अश्वानां यवसादिकम् ॥

On the riverbank, in a fair and auspicious region, they made their lodgings; and, placing their baggage there, they also arranged fodder and the like for the horses.

Verse 40

समादिश्येतिकृत्यं च भृत्यैः कतिपयैर्वृतः ॥ समारुरोह तं शैलं बहुकन्दरशोभितम् ॥

Having instructed his attendants regarding the necessary tasks, and accompanied by a few servants, he climbed that mountain, adorned with many caves.

Verse 41

क्रीडार्थं विहरंस्तत्र सोऽपश्यत् स्थानमुत्तमम् ॥ प्रसन्नसलिलोपेतं नारङ्गैस्तु विभूषितम् ॥

Wandering there for recreation, he saw an excellent spot—endowed with clear, tranquil water and ornamented with orange trees.

Verse 42

फलवन्तश्च वृक्षाश्च पुष्पाणि सुरभीणि च ॥ पाषाणसन्धौ तत्रस्थैर्मालाकारैस्तु रोपितम् ॥

There were fruit-bearing trees and fragrant flowers; and in the clefts between stones it had been planted by garland-makers who dwelt there.

Verse 43

तत्रारुह्य दरीद्वारं यावद्दृष्टिर्निपात्यते ॥ तावदभ्यागतादीनि स्वागतादि शृणोति च ॥

Having climbed there to the entrance of a ravine, as far as his gaze could fall, he heard words such as “a guest has arrived” and “welcome” and the like.

Verse 44

श्रुत्वापि शब्दप्रभवं किमेतदिति निश्चयम् ॥ करिष्यंस्तत्र चैका‌न्ते दृष्टः पञ्जरगः शुकः ॥

Though he heard the source of the sound, he resolved, “What is this?”; and while investigating there in a secluded spot, he saw a parrot kept in a cage.

Verse 45

तेनोक्तं भो इहागच्छ आतिथ्यं करवाणि ते ॥ पाद्यं गृहाण भोः पान्थ आसनं ते इदं शुभम् ॥

The parrot said: “Sir, come here—I shall offer you hospitality. Take this water for washing the feet, O traveler, and this auspicious seat for you.”

Verse 46

आगत्य पितरौ मह्यं विशेषं तौ करिष्यतः ॥ अतिथेरागतस्येह पूजाया विमुखो भवेत् ॥

“If I receive the guest, my two ancestors will, upon coming to me, bestow a special benefit; but one who turns away from honoring a guest who has arrived here would be at fault.”

Verse 47

गृहस्थस्तस्य पितरो वसन्ति नरके ध्रुवम् ॥ पूजिते पूजिताः स्वर्गे मोदन्ते कालमक्षयम् ॥

“For that householder, his ancestors dwell in hell for certain (if the guest is not honored); but when the guest is honored, they are honored in heaven and rejoice for imperishable time.”

Verse 48

अतिथिर्यस्य भग्नाशो गृहात्प्रव्रजते यदि ॥ आत्मनो दुष्कृतं तस्मै दत्त्वा तत्सुकृतं हरेत् ॥

“If a guest departs from someone’s house with hope frustrated, then that host, having transferred his own demerit to that guest, takes away the guest’s merit.”

Verse 49

तस्मात्सर्वप्रयत्नेन पूज्यो वै गृहमेधिना ।। काले प्राप्तस्त्वकाले वा यथा विष्णुस्तथैव सः

Therefore, with every effort, the householder should honor the guest—whether he arrives at the proper time or at an improper time—for he is to be regarded just as Viṣṇu himself.

Verse 50

एवंविधाः शुभा वाचो वैश्यो धर्मोपदेशकात् ।। श्रुत्वा शुकात्स सर्वस्मै गोकर्णो मुदितोऽब्रवीत्

Having heard such auspicious words from Śuka, the Vaiśya Gokarṇa—delighted—then spoke to everyone present.

Verse 51

ऋषिः कस्त्वं पुराणज्ञः किं वा देवोऽथ गुह्यकः ।। तव प्रसन्नरूपस्य यस्येयं वागमानुषी

“Who are you—are you a Ṛṣi, a knower of the Purāṇas, or a god, or perhaps a Guhyaka? For your form is serene, and this speech of yours seems beyond the ordinary human.”

Verse 52

कस्त्वं कथय मे सत्यं उत्साहश्चातिथिप्रियः ।। धन्यः स मानुषो यस्य नित्यं सन्निहितो भवान्

“Who are you? Tell me the truth. You are energetic and fond of honoring guests. Blessed is that person in whose presence you remain always.”

Verse 53

इत्युक्तः स शुकः सर्वं शशंसात्मपुराकृतम् ।। शृणु रौद्रं यथा पूर्वे मया कृतमबुद्धिना

Thus addressed, Śuka recounted everything he had formerly done. “Listen to the harsh and terrible deed that I once committed, through lack of discernment.”

Verse 54

शुकस्य विप्रियं यादृङ् महर्षेस्तु तपस्यतः ।। सुमेरोरुत्तरे पार्श्वे महर्षिगणसेविते

How Śuka committed an offense—doing what was displeasing to a great Ṛṣi engaged in austerity—on the northern slope of Mount Sumeru, a place frequented by hosts of sages—

Verse 55

ऋषयस्तत्र चाजग्मुरसितो देवलस्तदा ।। मार्कण्डेयो भरद्वाजो यवक्रीतस्ततो भृगुः

Then sages came there—Asita, and at that time Devala; Mārkaṇḍeya, Bharadvāja, Yavakrīta, and then Bhṛgu—

Verse 56

अङ्गिरास्तैत्तिरी रैभ्यः काण्वो मेधातिथिः कृतः ।। तन्तुः सुतन्तुरादित्यो वसुमानेकतो द्वितः

Aṅgiras, Taittirī, Raibhya, Kāṇva, Medhātithi, Kṛta; Tantu, Sutantu, Āditya, Vasumān, Ekata, and Dvita—

Verse 57

वामदेवश्चाश्वशिरास्त्रिशीर्षो गौतमोदरः ।। अन्ये च सिद्धा देवाश्च पन्नगा गुह्यकास्तथा

Vāmadeva, Aśvaśiras, Triśīrṣa, Gautamodara—and others too: Siddhas, Devas, Pannagas (serpentine beings), and likewise Guhyakas—

Verse 58

शुकं सम्मुखयामासुः पप्रच्छुर्द्धर्मसंहिताम् ।। अहं तु वामदेवस्य शिष्यो नाम्ना शुकोदरः

They brought Śuka forward and questioned him on the compendium of dharma. “I, however, am a disciple of Vāmadeva, named Śukodara.”

Verse 59

भ्रष्टः श्रद्धान्वितो बाल्यात्सुनीत्यामग्रतश्चरन् ॥ ऊहापोहकरं प्रश्नं वारंवारं च पृष्टवान् ॥

Though erring, yet endowed with faith from childhood and walking before my elders in proper conduct, I repeatedly asked a question that provoked disputation and counter-disputation.

Verse 60

अन्यायवादिनं मां च गुरुर्नित्यं निषेधति ॥ गुरूणामग्रतो वाक्यं कथायां वदतां सह ॥

My teacher constantly restrained me, as one inclined to improper argumentation, from speaking words in the presence of elders while they were engaged in discourse.

Verse 61

पूर्वपक्षाश्च सिद्धान्ताः परस्परजिगीषवः ॥ अन्तरे चान्तराक्षेपं पुनर्नैवमवोचथाः ॥

The opposing position and the established conclusion, each seeking to defeat the other, kept inserting interruptions in between; again and again, they did not speak in an orderly manner.

Verse 62

एवं निषेधितश्चाहं गुरुणा मुनिसत्तमैः ॥ न कृतं यन्मया वाक्यं तेनाहं शपितस्तदा ॥

Thus, though restrained by my teacher—the foremost among sages—I did not comply with his instruction; therefore I was cursed at that time.

Verse 63

शुकेन कोपाच्छापो मे दत्तोऽयं जल्पको बटुः ॥ यथानामा त्वयं पक्षी शुको भवति नान्यथा ॥

In anger, Śuka gave me this curse: ‘You talkative boy—since your name is Śuka, you shall become a bird, a parrot, and not otherwise.’

Verse 64

मुनयस्तं महात्मानं शुकं तत्त्वार्थवित्तमम् ॥ नान्यथा नान्यथा चोक्तं कदाचित्त्संभविष्यति ॥

The sages spoke of that great-souled Śuka, knower of reality and its meaning: “It will never be otherwise; what has been spoken will not become otherwise at any time.”

Verse 65

आगामिकाले दास्यामि वरमस्मै शुकाय भो ॥ युष्माकमुपरोधेन यथारूपो विहङ्गमः ॥

“In a future time I shall grant a boon to this Śuka, O venerable ones; at your request, he will become a bird of such-and-such a form.”

Verse 66

अयं भविष्यति सदा सद्भावहितभावनः ॥ पुराणतत्त्ववेत्ता च सर्वशास्त्रार्थपारगः ॥

He will always cultivate intentions conducive to the welfare of the good; he will be a knower of Purāṇic principles and one who has mastered the meanings of all śāstras.

Verse 67

मथुरायां मृतः पश्चाद्ब्रह्मलोकं गमिष्यति ॥ एवं शापं वरं गृहीत्वा तस्माद्दीनो ह्यहं द्रुतम् ॥

After dying in Mathurā, he will thereafter go to Brahmaloka. Having thus accepted both the curse and the boon, I therefore became despondent at once.

Verse 68

मथुरामथुरोच्चारं कुर्वन्नित्यमतन्द्रितः ॥ नित्योद्विग्नश्च मे गात्रे हिमाद्रौ तु गुहां वसन् ॥

Ever untiring, I continually uttered “Mathurā, Mathurā”; yet my body remained perpetually agitated as I dwelt in a cave on the Himālaya mountain.

Verse 69

प्राप्तोऽहं शबरेणैव येनाहं पञ्जरे धृतः ॥ शबरस्तु सभार्यो वै क्रीडते स मया सह ॥

Indeed, I was taken by the Śabara, by whom I was kept confined in a cage. That Śabara, together with his wife, plays there with me.

Verse 70

मुनेः प्रसादान्मे ज्ञानं न जहाति कदाचन ॥ भुज्यते ह्यवशेनैव कृतं येन यथा च यत् ॥

By the sage’s favor, knowledge never leaves me at any time. For what has been done—by whom, in what manner, and whatever it may be—is indeed experienced, even helplessly.

Verse 71

स्वस्थो भव महाभाग मा स्म शोके मनः कृथाः ॥ इत्युक्तः स तु गोकर्णस्तदा तेन शुकेन च ॥

“Be at ease, fortunate one; do not set your mind in sorrow.” Thus at that time Gokarṇa was addressed by that Śuka.

Verse 72

तस्य तद्वचनं हृद्यं शुकमोक्षप्रदायकम् ॥ या सा मुक्तिप्रदा रम्या मधुरा पापनाशिनी ॥

His words were heart-pleasing, bestowing liberation upon Śuka—those words that grant release: delightful, sweet, and destructive of wrongdoing.

Verse 73

मथुरावासिनं श्रुत्वा गोकर्णं स शुकस्तदा ॥ पुत्रं संस्थाप्य चात्मानं गोकर्णस्य यथेप्सितम् ॥

Having heard that Gokarṇa was a resident of Mathurā, Śuka then—having duly established his son and himself—proceeded according to what Gokarṇa desired.

Verse 74

एवं च वदतस्तस्य शबरी शयनोत्थिता ॥ दर्पान्निर्गत्य तु बहिर्ददर्शासनसंस्थितम् ॥

And as he spoke thus, Śabarī rose from her bed; then, coming out from within, she saw the visitor seated upon a seat outside.

Verse 75

भृत्यैः परिवृतं चारुदर्शनीयस्वरूपकम् ॥ निरीक्ष्य बहुशस्तत्र शुको वचनमब्रवीत् ॥

Surrounded by attendants, and possessing a form lovely and worthy to behold—after looking repeatedly there, Śuka spoke these words.

Verse 76

प्रियातिथिं च संप्राप्तं मातः पूज्यतमं शुचिम् ॥ कुरु पूजां यथार्हं च गोकर्णस्य वरातिथेः ॥

Mother, a dear guest has arrived—most worthy of honor, and pure. Perform worship and hospitality as is fitting for Gokarṇa, the excellent guest.

Verse 77

शुकस्य वचनाद्यावत्पूजार्थमुपकल्पितम् ॥ न ददाति ततस्तत्र वनाच्छबर आगतः ॥

Although preparations were made for worship and hospitality on Śuka’s instruction, she did not provide them. Then, at that moment, the Śabara came there from the forest.

Verse 78

तस्याग्रे तु पुनस्तेन शुकेनातिथिपूजनम् ॥ शंसितं स तथेत्युक्त्वा कृत्वा पूजां प्रणम्य च ॥

Then again, in his presence, Śuka enjoined the worship of the guest. He, saying, “So be it,” performed the honoring and also bowed in reverence.

Verse 79

फलानि मांसयुक्तानि मधुनि सुरभीणि च॥ सम्पाद्य संविदं कृत्वा वद किंकरवाणि ते॥

“Having procured fruits accompanied with meat and fragrant honey, and having made an agreement, tell me: what service shall I perform for you?”

Verse 80

इत्युक्तः शबरेणाथ गोकर्णो वाक्यमब्रवीत्॥ अन्यत्किंचिदथो देयं यदि किंचिद्ददासि च॥

Thus addressed by the Śabara, Gokarṇa then spoke: “If you are to give something, then give something else as well.”

Verse 81

शुकोऽयं पञ्जरश्चैष पुत्रार्थं मे प्रदीयताम्॥ मथुरायां गमिष्यामि कृतार्थः पितुरन्तिके॥

“This parrot and this cage—let them be given to me for the sake of a son. I shall go to Mathurā, having achieved my purpose, to my father’s presence.”

Verse 82

सरस्वत्याः फले चैव दत्ते दास्यामि ते शुकम्॥ शबरेणैवमुक्तस्तु गोकर्णः प्रत्यभाषत॥

“And if the ‘fruit’ of Sarasvatī is granted, I shall give you the parrot.” Thus addressed by the Śabara, Gokarṇa replied.

Verse 83

सरस्वत्याः सङ्गमे च यत्फलं लभते नरः॥ स्नानेन किं फलं तस्य यदि जानासि तद्वद॥

“At the confluence of the Sarasvatī, what result does a person obtain? What is the result of bathing there? If you know, tell me that.”

Verse 84

शबर उवाच॥ शुकेनानेन मे सर्वं मथुरायाश्च यत्फलम्॥

The Śabara said: “By means of this parrot, I obtain the entire fruit, together with whatever merit pertains to Mathurā.”

Verse 85

यत्फलं सङ्गमस्योक्तं शृणुयाद्द्वादशीव्रतम्॥ वियोनिस्थो राक्षसो वा तिर्यग्योनिं गतस्य वा॥

“As for the fruit declared for the Saṅgama, hear: even one who merely hears of the observance of the Dvādaśī vow—whether a rākṣasa abiding in an abnormal birth or one who has entered an animal womb—is encompassed by its scope.”

Verse 86

यमुद्दिश्य व्रतं कुर्यात्स गच्छेत्परमां गतिम्॥ सङ्गमस्य फलं तस्य दृष्ट्वा गोकर्णमीश्वरम्॥

“Whomever one has in view and for whose sake one undertakes the vow—he attains the highest state. This is the fruit of the Saṅgama: having beheld Gokarṇa, the revered Lord.”

Verse 87

नासौ यमपुरं याति विष्णुलोकं च गच्छति॥ एवं मया श्रुतं तस्य सङ्गमस्य महाफलम्॥

“He does not go to Yama’s city; rather, he goes to Viṣṇu’s world. Thus have I heard of the great fruit of that confluence.”

Verse 88

इत्युक्ता सा च सुश्रोणी प्रणिपत्य प्रसाद्य तम्॥ भर्त्रे सा कथयामास यदुक्तं मुनिना प्रियम्॥

Thus instructed, that fair-hipped woman bowed down and sought to win his favor; then she related to her husband the dear words spoken by the sage.

Verse 89

जातकर्म तथा चैव नामकर्म चकार च ॥ गोकार्णं नाम तस्यैव पिता चक्रे निरूप्य च

He performed the birth-rite and also the naming-rite; and his father, after due consideration, bestowed upon him the name “Gokarṇa.”

Verse 90

प्रावर्तनं च कूपेषु येन सिञ्चेत्प्रवाटिकाम् ॥ पुष्पाणि च विचिन्वन्ति सर्वास्ता वरयोषितः

And there is a device for drawing water from wells, by which one may irrigate a small garden-plot; and all those excellent women gather flowers.

Verse 91

क्रीत्वा क्रेयानि वस्तूनि लाभालाभं विचार्य च ॥ उत्तरापथदेशात्तु सार्थं सबहुविस्तरम्

Having purchased goods fit for trade, and having considered profit and loss, (they came) from the region of Uttarāpatha—together with a caravan of extensive size.

Verse 92

फलानीमानि स्वादूनि मधुमांसोदकानि च ॥ यथेष्टं यावतीच्छा च तावद्गृह्णन्त्विमे नराः

“Here are sweet fruits, and also honey, meat, and water; as much as is desired—according to one’s wish—let these men take that much.”

Verse 93

तपश्चचार विपुलं शुको व्याससुतो महान् ॥ श्रोतुकामाः पुराणानि सेतिहासानि नैगमाः

Śuka, the great son of Vyāsa, performed abundant austerity; and there were those desiring to hear the Purāṇas, the Itihāsas, and the Naigamas (scriptural teachings).

Verse 94

इत्युक्तमात्रे वचने तत्रैवाहं शुकोदरः ॥ शुकत्वं तत्क्षणात्प्राप्तः क्षमस्वेत्यूचु तेजसा

As soon as those words were spoken, there indeed I—Śukodara—instantly attained the state of being a parrot; and, by the power of their spiritual radiance, they said, “Forgive (us).”

Verse 95

तस्यां वसाम्यहं भद्र वाणिज्यार्थमिहागतः ॥ पुनरिच्छामहे तत्र भाण्डं गृह्य यथासुखम्

“Good sir, I reside there; I have come here for the sake of trade. We wish to go back there again, taking the goods, in comfort and ease.”

Verse 96

इत्युक्तमात्रे वचने शबरो वाक्यमब्रवीत् ॥ अस्माकं यमुनास्नानं सङ्गमे यमुनाम्भसः

As soon as those words were spoken, the Śabara replied: “For us, the sacred bathing is in the Yamunā—at the confluence with the waters of the Yamunā.”