Adhyaya 55: Observance of the Auspicious Dvādaśī Vow and the Sacred Account of the Kubjākāmra Tīrtha

Verse 1

अगस्त्य उवाच । शृणु राजन् महाभाग व्रतानामुत्तमं व्रतम् । येन सम्प्राप्यते विष्णुः शुभेनैव न संशयः ॥ ५५.१ ॥

Agastya said: “Listen, O fortunate king, to the most excellent of vows—by which Viṣṇu is attained through auspicious practice alone; of this there is no doubt.”

Verse 2

मार्गशीर्षेऽथ मासे तु प्रथमह्नात् समारभेत् । एकभक्तं सिते पक्षे यावत् स्याद् दशमी तिथिः ॥ ५५.२ ॥

Then, in the month of Mārgaśīrṣa, one should begin from the first day; in the bright fortnight, one should take a single meal each day, continuing until the tenth lunar day (Daśamī) occurs.

Verse 3

ततो दशम्यां मध्याह्ने स्नात्वा विष्णुं समर्च्य च । भक्त्या संकल्पयेत् प्राग्वद् द्वादशीं पक्षतो नृप ॥ ५५.३ ॥

Then, on the tenth lunar day at midday, having bathed and having duly worshipped Viṣṇu, one should, with devotion, make the formal resolve (saṅkalpa) for the observance of the twelfth lunar day, as previously described—according to the fortnight, O king.

Verse 4

तामप्येवमुषित्वा च यवान् विप्राय दापयेत् । कृष्णायेति हरिर्वाच्यो दाने होमे तथार्च्चने ॥ ५५.४ ॥

Having also kept it in this manner, one should give barley (yava) to a brāhmaṇa. In acts of gifting, in fire-offerings (homa), and likewise in worship, Hari is to be invoked with the formula “for Kṛṣṇa.”

Verse 5

चातुर्मास्यमथैवं तु क्षपित्वा राजसत्तम । चैत्रादिषु पुनस्तद्वदुपोष्य प्रयतः सुधीः । सक्तुपात्राणि विप्राणां सहिरण्यानि दापयेत् ॥ ५५.५ ॥

Having thus completed the Cāturmāsya observance, O best of kings, the disciplined and wise person should again fast in the months beginning with Caitra in the same manner; and he should cause bowls of parched flour (saktu) to be given to Brahmins, together with gold.

Verse 6

श्रावणादिषु मासेषु तद्वच्छालिं प्रदापयेत् । त्रिषु मासेषु यावच्च कार्त्तिकस्यादिरागतः ॥ ५५.६ ॥

In the months beginning with Śrāvaṇa, one should likewise give rice in charity in the same manner; and one should continue for three months, until the beginning of Kārttika has arrived.

Verse 7

तमप्येवं क्षपित्वा तु दशम्यां प्रयतः शुचिः । अर्चयित्वा हरिं भक्त्या मासनाम्ना विचक्षणः ॥ ५५.७ ॥

Having passed that period in this manner, then on the tenth day (Daśamī)—disciplined and purified—one should worship Hari with devotion; the discerning person should do so using the appropriate month-name formula.

Verse 8

संकल्पं पूर्ववद् भक्त्या द्वादश्यां संयतेन्द्रियः । एकादश्यां यथाशक्त्या कारयेत् पृथिवीं नृप ॥ ५५.८ ॥

On Dvādaśī, with devotion and with the senses restrained, one should undertake the saṅkalpa (vow-intention) as done previously; and on Ekādaśī, O king, one should have the rite performed for Pṛthivī according to one’s capacity.

Verse 9

काञ्चनाङ्गां च पातालकुलपर्वतसंयुताम् । भूमिन्यासविधानेन स्थापयेत् तां हरेः पुरः ॥ ५५.९ ॥

And one should install that representation—golden-limbed and associated with the clan of mountains of Pātāla—by the prescribed method of ground-layout (bhūmi-nyāsa), placing it in front of Hari.

Verse 10

सितवस्त्रयुगच्छन्नां सर्वबीजसमन्विताम् । सम्पूज्य प्रियदत्तेति पञ्चरत्नैर्विचक्षणः ॥ ५५.१० ॥

The discerning person, having worshipped (her) with due reverence, should make the offering as “given with affection” (priyadattā), covering the gift with a pair of white garments and furnishing it with all kinds of seeds, together with the five gems.

Verse 11

जागरं तत्र कुर्वीत प्रभाते तु पुनर्द्विजान् । आमन्त्र्य संख्यया राजंśचतुर्विंशति यावतः ॥ ५५.११ ॥

One should keep vigil there; and at dawn, O King, one should again honorably invite the twice-born (dvija), in a counted number—up to twenty-four.

Verse 12

तेषां एकैकशो गां च अनड्वाहं च दापयेत् । एकैकं वस्त्रयुग्मं च अङ्गुलीयकम् एव च ॥ ५५.१२ ॥

To each of them, one by one, he should have a cow and an ox (anadwāha) given; and likewise, to each, a pair of garments and also a ring.

Verse 13

कटकार्णि च सौवर्णकर्णाभरणकानि च । एकैकं ग्राममेतॆषां राजा राजन् प्रदापयेत् ॥ ५५.१३ ॥

And he should give bracelets as well, and golden ear-ornaments as well; and, O King, the ruler should cause one village each to be granted to these recipients.

Verse 14

तन्मध्यमं सयुग्मं तु सर्वमाद्यं प्रदापयेत् । स्वशक्त्याभरणं चैव दरिद्रस्य स्वशक्तितः ॥ ५५.१४ ॥

One should first give away all that is of middling quality, and in pairs. And one should also provide ornaments to a poor person, according to one’s own capacity.

Verse 15

यथाशक्त्या महीṃ कृत्वा काञ्चनीं गोयुगं तथा । वस्त्रयुग्मं च दातव्यं यथाविभवशक्तितः ॥ ५५.१५ ॥

According to one’s capacity, having prepared as a gift a representation of the earth made of gold—and likewise a pair of cows—one should also give a pair of garments, in keeping with one’s means and ability.

Verse 16

गां युग्माभरणात् सर्वं सहिरण्यं च कारयेत् । एवं कृते तथा कृष्णशुक्लद्वादश्यमेव च ॥ ५५.१६ ॥

One should arrange the gifting of a cow together with paired ornaments, and have everything prepared along with gold. When this has been done, it is to be performed precisely on the twelfth lunar day (Dvādaśī), whether in the dark fortnight or the bright fortnight.

Verse 17

रौप्यां वा पृथिवीं कृत्वा यथाविभवशक्तितः । दापयेद् ब्राह्मणानां तु तथा तेषां च भोजनम् । उपानहौ यथाशक्त्या पादुके छत्रिकां तथा ॥ ५५.१७ ॥

Having fashioned a representation of the earth in silver, according to one’s means and capacity, one should have gifts given to the Brahmins and likewise provide them with a meal; and, to the best of one’s ability, one should give footwear—sandals—and also a parasol.

Verse 18

एतान् दत्त्वा वदेदेवं कृष्णो दामोदरॊ मम । प्रीयतां सर्वदा देवो विश्वरूपो हरिर्मम ॥ ५५.१८ ॥

After giving these, one should recite: “Kṛṣṇa, Dāmodara, is mine; may the God—Hari of universal form—ever be pleased with me.”

Verse 19

दाने च भोजने चैव कृत्वा यत् फलमाप्यते । तन्न शक्यं सहस्रेण वर्षाणामपि कीर्तितुम् ॥ ५५.१९ ॥

The result obtained by acts of giving and by providing food cannot be adequately described—even over a thousand years.

Verse 20

तथाप्युद्देशतः किञ्चित् फलं वक्ष्यामि तेऽनघ । व्रतस्यास्य पुरा वृत्तं शुभान्यस्य शृणुष्व तत् ॥ ५५.२० ॥

Even so, O blameless one, I shall tell you briefly of some of the fruits of this vow. Hear also the auspicious account of how this vow was observed in former times.

Verse 21

आसीदादियुगे राजा ब्रह्मवादी दृढव्रतः । स पुत्रकामः पप्रच्छ ब्रह्माणं परमेष्ठिनम् । तस्येदं व्रतमाचख्यौ ब्रह्मा स कृतवांस्तथा ॥ ५५.२१ ॥

In the primordial age there was a king, devoted to discourse on brahman and steadfast in his vow. Desiring a son, he questioned Brahmā, the supreme ordainer; and Brahmā explained to him this vow, which the king then duly undertook.

Verse 22

तस्य व्रतान्ते विश्वात्मा स्वयं प्रत्यक्षतां ययौ । तुष्टश्चोवाच भो राजन् वरो मे व्रियतां वरः ॥ ५५.२२ ॥

At the conclusion of his vow, the Universal Self (Viśvātmā) manifested directly of His own accord. Pleased, He said, “O king, choose a boon from me—the boon you desire.”

Verse 23

राजोवाच । पुत्रं मे देहि देवेश वेदमन्त्रविशारदम् । याजकं यजनासक्तं कीर्त्या युक्तं चिरायुषम् । असंख्यातगुणं चैव ब्रह्मभूतमकल्मषम् ॥ ५५.२३ ॥

The king said: “O Lord of the gods, grant me a son—skilled in the Vedas and sacred mantras; a priestly officiant (yājaka) devoted to sacrificial rites (yajña); endowed with fame and long life; possessing innumerable virtues; established in brahman, and free from moral blemish.”

Verse 24

एवमुक्त्वा ततो राजा पुनर्वचनमब्रवीत् । ममाप्यन्ते शुभं स्थानं प्रयच्छ परमेश्वर । यत्तन्मुनिपदं नाम यत्र गत्वा न शोचति ॥ ५५.२४ ॥

Having spoken thus, the king then spoke again: “Grant to me as well, at the end (of life), an auspicious abode, O Supreme Lord—namely that place called ‘munipada’, the sages’ station, where, having gone, one does not grieve.”

Verse 25

एवमस्त्विति तं देवः प्रोक्त्वा चादर्शनं गतः । तस्यापि राज्ञः पुत्रोऽभूद्वत्सप्रीर्नाम नामतः ॥ ५५.२५ ॥

“So be it,”—having spoken thus, the deity vanished from sight. And that king, in turn, had a son, known by the name Vatsaprī.

Verse 26

वेदवेदाङ्गसम्पन्नो यज्ञयाजी बहुश्रुतः । तस्य कीर्त्तिर्महाराज विस्तृता धरणीतले ॥ ५५.२६ ॥

Endowed with knowledge of the Veda and its auxiliary disciplines (Vedāṅga), a performer of sacrificial rites (yajña), and widely learned—his renown, O great king, spread across the face of the earth.

Verse 27

राजाऽपि तं सुतं लब्ध्वा विष्णुदत्तं प्रतापिनम् । जगाम तपसे युक्तः सर्वद्वन्द्वान् प्रहाय सः ॥ ५५.२७ ॥

And the king too, having obtained that son—Viṣṇudatta, radiant with splendor—departed for ascetic practice; disciplined in austerity, he abandoned all pairs of opposites (such as pleasure and pain).

Verse 28

आराधयामास हरिं निराहारो जितेन्द्रियः । हिमवत्पर्वते रम्ये स्तुतिं कुर्वंस्तदा नृपः ॥ ५५.२८ ॥

Then the king—fasting and self-controlled—worshipped Hari; on the delightful Himavat mountain he offered hymns of praise at that time.

Verse 29

भद्राश्व उवाच । कीदृशी सा स्तुतिर्ब्रह्मन् यां चकार स पार्थिवः । किं च तस्याभवद् देवं स्तुवतः पुरुषोत्तमम् ॥ ५५.२९ ॥

Bhadrāśva said: “O Brahmin, what was the nature of that hymn (stuti) which the king composed? And what came to pass for him while he was praising the Deity, Puruṣottama?”

Verse 30

दुर्वासा उवाच । हिमवन्तं समाश्रित्य राजा तद्गतमानसः । स्तुतिं चकार देवाय विष्णवे प्रभविष्णवे ॥ ५५.३० ॥

Durvāsā said: Taking refuge in Himavān (the Himalaya), the king—his mind absorbed in that divine focus—offered a hymn of praise to the god Viṣṇu, to Viṣṇu who is supremely powerful.

Verse 31

राजोवाच । क्षराक्षरं क्षीरसमुद्रशायिनं क्षितीधरं मूर्तिमतां परं पदम् । अतीन्द्रियं विश्वभुजां पुरः कृतं निराकृतं स्तौमि जनार्दनं प्रभुम् ॥ ५५.३१ ॥

The king said: “I praise Janārdana, the Lord—who is both the perishable and the imperishable; who rests upon the Ocean of Milk; who bears the Earth; the supreme station among embodied forms; beyond the senses; set foremost for the sustenance of the universe; and yet unconditioned, beyond all form.”

Verse 32

त्वमादिदेवः परमार्थरूपी विभुः पुराणः पुरुषोत्तमश्च । अतीन्द्रियो वेदविदां प्रधानः प्रपाहि मां शङ्खगदास्त्रपाणे ॥ ५५.३२ ॥

“You are the primordial deity (Ādi-deva), whose form is ultimate reality—pervading all, ancient, and also the Supreme Person (Puruṣottama). Transcending the senses, foremost among those who know the Veda—protect me, O bearer of the conch, mace, and weapons.”

Verse 33

कृतं त्वया देव सुरासुराणां संकीर्त्यतेऽसौ च अनन्तमूर्ते । सृष्ट्यर्थमेतत् तव देव विष्णो न चेष्टितं कूटगतस्य तत्स्यात् ॥ ५५.३३ ॥

“O God of endless form, this deed performed by you concerning both the gods and the asuras is proclaimed. O divine Viṣṇu, this is for the purpose of creation; it would not be an act attributable to one who abides in the unmanifest (kūṭastha).”

Verse 34

तथैव कूर्मत्वमृगत्‍वमुच्चैस् त्वया कृतं रूपमनेक रूप । सर्वज्ञभावादसकृच्छ जन्म संकीर्त्यते तेऽच्युत नैतदस्ति ॥ ५५.३४ ॥

“Likewise, the states of being a tortoise and a beast—those exalted forms of yours, O one of many forms—are said to have been assumed by you. Yet, because you are omniscient, it is repeatedly proclaimed that you take birth; O Acyuta, this is not truly so.”

Verse 35

नृसिंह नमो वामन जमदग्निनाम दशास्यगोत्रान्तक वासुदेव । नमोऽस्तु ते बुद्ध कल्किन् खगेश शम्भो नमस्ते विबुधारिनाशन ॥ ५५.३५ ॥

Homage to Nṛsiṃha; homage to Vāmana; homage to the one named Jamadagni; to Vāsudeva, the ender of the lineage of the ten-headed (Rāvaṇa). Homage be to you, O Buddha; O Kalkin; O Lord of birds (Garuḍa); O Śambhu—homage to you, destroyer of the enemies of the gods.

Verse 36

नमोऽस्तु नारायण पद्मनाभ नमो नमस्ते पुरुषोत्तमाय । नमः समस्तामरसङ्घपूज्य नमोऽस्तु ते सर्वविदां प्रधान ॥ ५५.३६ ॥

Homage be to you, Nārāyaṇa, Padmanābha; repeated homage to you, Puruṣottama. Homage to you who are revered by the entire assembly of the immortals; homage be to you, foremost among all who possess knowledge.

Verse 37

नमः करालास्य नृसिंहमूर्त्ते नमो विशालाद्रिसमान कूर्म । नमः समुद्रप्रतिमान मत्स्य नमामि त्वां क्रोडरूपिननन्त ॥ ५५.३७ ॥

Salutation to the lion-man form with the fearsome visage; salutation to the tortoise form comparable to a vast mountain. Salutation to the fish form resembling the ocean; I bow to you, O endless one, who has assumed the boar-form.

Verse 38

सृष्ट्यर्थमेतत्तव देव चेष्टितं न मुख्यपक्षे तव मूर्तिता विभो । अजानता ध्यानमिदं प्रकाशितं नैभिर्विना लक्ष्यसे त्वं पुराण ॥ ५५.३८ ॥

This activity of yours, O God, is undertaken for the purpose of creation; your embodied form, O all-pervading one, is not the primary position in your essential nature. For one who does not know, this teaching on contemplation has been set forth; without these means, O Ancient One, you are not readily discerned.

Verse 39

आद्यो मखस्त्वं स्वयमेव विष्णो मखाङ्गभूतोऽसि हविस्त्वमेव । पशुर्भवानृत्विगिज्यं त्वमेव त्वां देवसङ्घा मुनयो यजन्ति ॥ ५५.३९ ॥

You are the primordial sacrifice (makha) yourself, O Viṣṇu. You are a constituent limb of the sacrifice, and you alone are the oblation (havis). You are the sacrificial victim (paśu); you are also the priestly agency to be worshipped by the officiants (ṛtvij). The assemblies of gods and the sages perform worship to you.

Verse 40

यदेतस्मिन् जगद्ध्रुवं चलाचलं सुरादिकालानलसंस्थमुत्तमम् । न त्वं विभक्तोऽसि जनार्दनेश प्रयच्छ सिद्धिं हृदयेप्सितां मे ॥ ५५.४० ॥

Since within you this excellent universe—both the immovable and the moving—stands firm, established even across the cosmic fire that ends an age, you are not divided from it, O Lord Janārdana. Grant me the fulfillment my heart desires.

Verse 41

नमः कमलपत्राक्ष मूर्तामूर्त नमो हरे । शरणं त्वां प्रपन्नोऽस्मि संसारान्मां समुद्धर ॥ ५५.४१ ॥

Salutation to you, lotus-leaf-eyed one; salutation to Hari, who is both manifest and unmanifest. I have taken refuge in you—lift me up and deliver me from saṃsāra, the cycle of worldly existence.

Verse 42

एवं स्तुतस्तदा देवस्तेन राज्ञा महात्मना । विशालाम्रतलस्थेन तुतोष परमेश्वरः ॥ ५५.४२ ॥

Thus, at that time, praised by that great-souled king who was seated on the broad ground among the mango trees, the Supreme Lord (Parameśvara) was satisfied.

Verse 43

कुब्जरूपी ततो भूत्वा आजगाम हरिः स्वयम् । तस्मिन्नागत मात्रे तु सीप्याम्रः कुब्जकोऽभवत् ॥ ५५.४३ ॥

Then Hari himself came, having assumed the form of a hunchback. And at the very moment of his arrival, the hunchback was transformed into what is called a “sīpyāmra”.

Verse 44

तं दृष्ट्वा महदाश्चर्यं स राजा संशितव्रतः । विशालस्य कथं कौब्ज्यमिति चिन्तापरोऽभवत् ॥ ५५.४४ ॥

Seeing that great marvel, the king—steadfast in his vows—became wholly absorbed in reflection: “How has Viśāla come to have a hunchbacked form?”

Verse 45

तस्य चिन्तयतो बुद्धिर्बभौ तं ब्राह्मणं प्रति । अनेनागतमात्रेण कृतमेतन्न संशयः ॥ ५५.४५ ॥

As he reflected, his understanding turned toward that brāhmaṇa: “By his very arrival alone, this has been accomplished—there is no doubt.”

Verse 46

तस्मादेषैव भविता भगवान् पुरुषोत्तमः । एवमुक्त्वा नमश्चक्रे तस्य विप्रस्य स नृपः ॥ ५५.४६ ॥

“Therefore, this very one shall become the Blessed Puruṣottama.” Having spoken thus, that king made obeisance to that brāhmaṇa.

Verse 47

अनुग्रहाय भगवन् नूनं त्वं पुरुषोत्तमः । आगतोऽसि स्वरूपं मे दर्शयस्वाधुना हरे ॥ ५५.४७ ॥

O Blessed Lord—surely you, the Supreme Person, have come out of compassion. O Hari, show me now your own true form.

Verse 48

एवमुक्तस्तदा देवः शङ्खचक्रगदाधरः । बभौ तत्पुरतः सौम्यो वाक्यं चेदमुवाच ह ॥ ५५.४८ ॥

Thus addressed, the god—bearing conch, discus, and mace—then appeared, gentle in aspect, before him; and he spoke these words.

Verse 49

वरं वृणीष्व राजेन्द्र यत्ते मनसि वर्तते । मयि प्रसन्ने त्रैलोक्य तिलमात्रमिदं नृप ॥ ५५.४९ ॥

“Choose a boon, O best of kings—whatever abides in your mind. When I am pleased, O king, even the three worlds are but a sesame-seed’s measure (insignificant).”

Verse 50

एवमुक्तस्ततो राजा हर्षोत्फुल्लितलोचनः । मोक्षं प्रयच्छ देवेशेत्युक्त्वा नोवाच किञ्चन ॥ ५५.५० ॥

Thus addressed, the king—his eyes widened with joy—said, “Grant liberation, O Lord of the gods,” and, having spoken so, he said nothing further.

Verse 51

एवमुक्तः स भगवान् पुनर्वाक्यमुवाच ह । मय्यागते विशालोऽयमाम्रः कुब्जत्वमागतः ॥ यस्मात्तस्मात्तीर्थमिदं कुब्जकाम्रं भविष्यति ॥ ५५.५१ ॥

Thus addressed, the Blessed One spoke again: “When I arrived, this broad mango tree became bent. Therefore, this sacred ford will be known as ‘Kubjaka-Āmra’ (the Bent Mango Tree).”

Verse 52

तिर्यग्योन्यादयोऽप्यस्मिन् ब्राह्मणान्ता यदि स्वकम् । कलेवरं त्यजिष्यन्ति तेषां पञ्चशतानि च । विमानानि भविष्यन्ति योगिनां मुक्तिरेव च ॥ ५५.५२ ॥

Even those ranging from animal births up to brāhmaṇas—if, in this place, they relinquish their own body—then for them there will arise five hundred vimānas (aerial chariots); and for yogins, liberation alone is attained.

Verse 53

एवमुक्त्वा नृपं देवः शङ्खाग्रेण जनार्दनः । पस्पर्श स्पृष्टमात्रोऽसौ परं निर्वाणमाप्तवान् ॥ ५५.५३ ॥

Having spoken thus to the king, the god Janārdana touched him with the tip of his conch; and he—merely by being touched—attained the supreme nirvāṇa (final release).

Verse 54

तस्मात्त्वमपि राजेन्द्र तं देवं शरणं व्रज । येन भूयः पुनः शोच्यपदवीं नो प्रयास्यसि ॥ ५५.५४ ॥

Therefore, O best of kings, you too should seek refuge in that divine one; by doing so, you will not again proceed to a condition fit for sorrow.

Verse 55

य इदं शृणुयान्नित्यं प्रातरुत्थाय मानवः । पठेद्यश्चरितं ताभ्यां मोक्षधर्मार्थदो भवेत् ॥ ५५.५५ ॥

One who rises early in the morning and regularly listens to this, and who recites this sacred narrative, by these practices becomes an obtainer and bestower of liberation (mokṣa), dharma, and artha.

Verse 56

शुभव्रतमिदं पुण्यं यश्च कुर्याज्जनेश्वर । स सर्वसम्पदं चेह भुक्त्वेते तल्लयं व्रजेत् ॥ ५५.५६ ॥

O lord among people, this auspicious vow is meritorious; whoever undertakes it, having enjoyed all prosperities here in this world, then proceeds to dissolution in That—final absorption.