The Story of the Merchant Nandabhadra

Verse 1 (skanda.1.80.1)

॥नारद उवाच॥ तथा बहूदकस्थाने कथामाकर्णयाद्भुताम्॥ यस्माद्बहूदकं कुण्डं कामरूपे यदस्ति च॥

||nārada uvāca|| tathā bahūdakasthāne kathāmākarṇayādbhutām|| yasmādbahūdakaṁ kuṇḍaṁ kāmarūpe yadasti ca||

Narada said: Likewise, at the place called Bahudaka, hear an equally wondrous tale. That tank called Bahudaka which exists in Kamarupa —

Verse 2 (skanda.1.80.2)

तदस्ति चात्र संक्रांतं तस्मात्प्रोक्तं बहूदकम्॥ कपिलेनात्र तप्त्वा च वर्षाणि सुबहून्यपि॥

tadasti cātra saṁkrāṁtaṁ tasmātproktaṁ bahūdakam|| kapilenātra taptvā ca varṣāṇi subahūnyapi||

— has, in the same way, transferred itself here as well; hence this too is called Bahudaka. Here the sage Kapila, after performing penance for many years,

Verse 3 (skanda.1.80.3)

स्थापितं शोभनं लिंगं कपिलश्वरसंज्ञितम्॥ तच्च लिगं सदा पार्थ नन्दभद्र इति समृतः॥

sthāpitaṁ śobhanaṁ liṁgaṁ kapilaśvarasaṁjñitam|| tacca ligaṁ sadā pārtha nandabhadra iti samṛtaḥ||

— established a beautiful linga known by the name Kapileshvara. O Partha, it is remembered that a man named Nandabhadra worshipped that linga always.

Verse 4 (skanda.1.80.4)

वणिक्संपूजयामास त्रिकालं च कृतादरः॥ सर्वधर्मविशेषज्ञः साक्षाद्धर्म इवापरः॥

vaṇiksaṁpūjayāmāsa trikālaṁ ca kṛtādaraḥ|| sarvadharmaviśeṣajñaḥ sākṣāddharma ivāparaḥ||

That merchant worshipped it reverently, three times each day. He was a specialist in every branch of dharma, as if he were a second embodiment of Dharma himself.

Verse 5 (skanda.1.80.5)

नाज्ञातं तस्य किंचिच्च यद्धर्मेषु प्रकीर्त्यते॥ सर्वेषां च सुहृन्नित्यं सर्वेषां च हिते रतः॥

nājñātaṁ tasya kiṁcicca yaddharmeṣu prakīrtyate|| sarveṣāṁ ca suhṛnnityaṁ sarveṣāṁ ca hite rataḥ||

Nothing declared in the treatises on dharma was unknown to him. He was ever the friend of all, devoted always to the welfare of everyone.

Verse 6 (skanda.1.80.6)

कर्मणा मनसा वाचा धर्ममेनमुपाश्रितः॥ न भूतो न भविष्यश्च न स धर्मोऽस्ति किंचन॥

karmaṇā manasā vācā dharmamenamupāśritaḥ|| na bhūto na bhaviṣyaśca na sa dharmo'sti kiṁcana||

In mind, in speech, and in action, he took refuge in this very dharma. There is no dharma, past or future, that he had not fully embraced —

Verse 7 (skanda.1.80.7)

विदोषो यो हि सर्वत्र निश्चित्यैवं व्यवस्थितः॥ अस्य धर्मसमुद्रस्य संप्रवृद्धस्य सर्वतः॥

vidoṣo yo hi sarvatra niścityaivaṁ vyavasthitaḥ|| asya dharmasamudrasya saṁpravṛddhasya sarvataḥ||

— established with unwavering, faultless conviction in every matter. From this ocean of dharma, which had swelled and grown in every direction,

Verse 8 (skanda.1.80.8)

निर्मथ्य नन्दभद्रेण आहृतं तन्निशामय॥ वाणिज्यं मन्यते श्रेष्ठं जीवनाय तदा स्थितः॥

nirmathya nandabhadreṇa āhṛtaṁ tanniśāmaya|| vāṇijyaṁ manyate śreṣṭhaṁ jīvanāya tadā sthitaḥ||

— hear now that essence which Nandabhadra churned out and grasped for himself. He held commerce to be the finest livelihood, and remained established in that occupation.

Verse 9 (skanda.1.80.9)

परिच्छिन्नैः काष्ठतृणैः शरणं तेन कारितम्॥ मद्यवर्जं भेदवर्जं कूटवर्जं समं तथा॥

paricchinnaiḥ kāṣṭhatṛṇaiḥ śaraṇaṁ tena kāritam|| madyavarjaṁ bhedavarjaṁ kūṭavarjaṁ samaṁ tathā||

He had a modest dwelling built of wood and thatch. He conducted his trade free of intoxication, free of discrimination, free of deceit, and with equal fairness to all.

Verse 10 (skanda.1.80.10)

सर्वभूतेषु वाणिज्यमल्पलाभेन सोऽचरत्॥ अमायया परेभ्योऽसौ गृहीत्वैव क्रयाणकम्॥

sarvabhūteṣu vāṇijyamalpalābhena so'carat|| amāyayā parebhyo'sau gṛhītvaiva krayāṇakam||

He conducted commerce with all people, content with only slight profit. Without any deceit, he would acquire goods from others,

Verse 11 (skanda.1.80.11)

अमाययैव भूतेभ्यो विक्रीणात्यस्य सद्व्रतम्॥ केचिद्यज्ञं प्रशंसंति नन्दभद्रो न मन्यते॥

amāyayaiva bhūtebhyo vikrīṇātyasya sadvratam|| kecidyajñaṁ praśaṁsaṁti nandabhadro na manyate||

— and would sell them to all, again without deceit — such was his true vow. Some people praise sacrifice highly, but Nandabhadra did not hold it in such high regard.

Verse 12 (skanda.1.80.12)

दोषमेनं विनिश्चित्य श्रृणु तं पांडुनन्दन॥ लुब्धोऽनृती दांभीकश्च स्वप्रशंसापरायणः॥

doṣamenaṁ viniścitya śrṛṇu taṁ pāṁḍunandana|| lubdho'nṛtī dāṁbhīkaśca svapraśaṁsāparāyaṇaḥ||

O son of Pandu, hear the fault he found in it — the greedy, the untruthful, the hypocritical, and those devoted to self-praise —

Verse 13 (skanda.1.80.13)

यजन्यज्ञैर्जगद्धंति स्वं चांधतमसं नयेत्॥ अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते॥

yajanyajñairjagaddhaṁti svaṁ cāṁdhatamasaṁ nayet|| agnau prāstāhutiḥ samyagādityamupatiṣṭhate||

— perform sacrifices that harm the world, and themselves descend into blind darkness. An oblation properly cast into the fire duly ascends to the Sun;

Verse 14 (skanda.1.80.14)

आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः॥ यद्यदा यजमानस्य ऋत्विजो द्रव्यमेव च॥

ādityājjāyate vṛṣṭirvṛṣṭerannaṁ tataḥ prajāḥ|| yadyadā yajamānasya ṛtvijo dravyameva ca||

from the Sun comes rain, from rain grain, and from grain the sustenance of the people. But whenever the wealth of the patron and the officiating priests —

Verse 15 (skanda.1.80.15)

चौरप्रायस्य कलुषाज्जन्म जायेज्जनस्य हि॥ अदक्षिणे वृथा यज्ञे कृते चाप्यविधानतः॥

cauraprāyasya kaluṣājjanma jāyejjanasya hi|| adakṣiṇe vṛthā yajñe kṛte cāpyavidhānataḥ||

— is derived from tainted sources, as if from a thief, and whenever the sacrifice is performed without the proper priestly fee, in vain, and without following the prescribed rites, then —

Verse 16 (skanda.1.80.16)

पशवो लकुटैर्हन्युर्यजमानं मृतं हताः॥ तस्माच्छुद्धैर्यवद्रव्यैर्यजमानः शुभः स्मृतः॥

paśavo lakuṭairhanyuryajamānaṁ mṛtaṁ hatāḥ|| tasmācchuddhairyavadravyairyajamānaḥ śubhaḥ smṛtaḥ||

— the very animals slain, once dead, are said to strike back at the patron with their staves. Therefore only the patron who sacrifices with pure and properly obtained materials is held to be blessed.

Verse 17 (skanda.1.80.17)

यज्ञ एवं विचार्यासौ यज्ञसारं समास्थितः॥ श्रद्धया देवपूजा या नमस्कारः स्तुतिः शुभा॥

yajña evaṁ vicāryāsau yajñasāraṁ samāsthitaḥ|| śraddhayā devapūjā yā namaskāraḥ stutiḥ śubhā||

Having thus reflected upon sacrifice, he settled upon its true essence. Worship of the gods offered with faith, prostration, and auspicious praise —

Verse 18 (skanda.1.80.18)

नैवेद्यं हविषश्चैव यज्ञोऽयं हि विकल्मषः॥ स एव यज्ञः प्रोक्तो वै येन तुष्यन्ति देवताः॥

naivedyaṁ haviṣaścaiva yajño'yaṁ hi vikalmaṣaḥ|| sa eva yajñaḥ prokto vai yena tuṣyanti devatāḥ||

— together with the offering of food and oblations, this alone is a sacrifice free from fault. That alone is declared to be true sacrifice by which the gods are pleased.

Verse 19 (skanda.1.80.19)

केचिच्छंसन्ति संन्यासं नन्दभद्रो न मन्यते॥ यो हि संन्यस्य विषयान्मनसा गृह्यते पुनः॥

kecicchaṁsanti saṁnyāsaṁ nandabhadro na manyate|| yo hi saṁnyasya viṣayānmanasā gṛhyate punaḥ||

Some people praise renunciation, but Nandabhadra did not hold it in such high regard either. One who renounces sense-objects and yet grasps them again in his mind,

Verse 20 (skanda.1.80.20)

उभयभ्रष्ट एवासौ भिन्ना भूमिर्विनश्यति॥ संन्यासस्य तु यत्सारं तत्तेनावृतमुत्तमम्॥

ubhayabhraṣṭa evāsau bhinnā bhūmirvinaśyati|| saṁnyāsasya tu yatsāraṁ tattenāvṛtamuttamam||

— falls from both sides, like cracked ground crumbling away. But whatever is the true, supreme essence of renunciation, that alone he had embraced.

Verse 21 (skanda.1.80.21)

कस्यचिन्नैव कर्माणि शपते वा प्रशंसति॥ नानामार्गस्थिताँल्लोकांश्चन्द्रवल्लीयते क्षितौ॥

kasyacinnaiva karmāṇi śapate vā praśaṁsati|| nānāmārgasthitā~llokāṁścandravallīyate kṣitau||

He neither condemned nor praised anyone's actions. Toward people established in manifold different paths, he behaved evenly toward all, like the moon shining equally down upon the earth.

Verse 22 (skanda.1.80.22)

न द्वेष्टि नो कामयते न विरुद्धोऽनुरुध्यते॥ समाश्मकांचनो धीरस्तुल्यनिंदात्मसंस्तुतिः॥

na dveṣṭi no kāmayate na viruddho'nurudhyate|| samāśmakāṁcano dhīrastulyaniṁdātmasaṁstutiḥ||

He neither hated nor desired, neither opposed nor showed favor. He was steadfast, regarding stone and gold alike, and equally unmoved by both blame and self-praise.

Verse 23 (skanda.1.80.23)

अभयः सर्वभूतेभ्यो यथांधबधिराकृतिः॥ न कर्मणां फलाकांक्षा शिवस्याराधनं हि तत्॥

abhayaḥ sarvabhūtebhyo yathāṁdhabadhirākṛtiḥ|| na karmaṇāṁ phalākāṁkṣā śivasyārādhanaṁ hi tat||

He was fearless toward all beings, as though blind and deaf to their faults. To hold no desire for the fruit of one's actions — this alone is the true worship of Shiva.

Verse 24 (skanda.1.80.24)

कारणाद्धर्ममन्विच्छन्न लोभं च ततश्चरन्॥

kāraṇāddharmamanvicchanna lobhaṁ ca tataścaran||

He pursued dharma for its own true purpose, and never acted out of the sway of greed even while doing so.

Verse 25 (skanda.1.80.25)

विविच्य नंदभद्रस्तत्सारं मोक्षेषु जगृहे॥ कृषिं केचित्प्रशंसंति नंदभद्रो न मन्यते॥

vivicya naṁdabhadrastatsāraṁ mokṣeṣu jagṛhe|| kṛṣiṁ kecitpraśaṁsaṁti naṁdabhadro na manyate||

Discerning thus with careful judgment, Nandabhadra grasped the essence of liberation itself. Some people praise agriculture, but Nandabhadra did not hold it in such high regard.

Verse 26 (skanda.1.80.26)

यस्यां छिंदंति वृषणा वृषाणां चैव नासिकाम्॥ कर्षयंति महाभारान्बध्नंति दमयंति च॥

yasyāṁ chiṁdaṁti vṛṣaṇā vṛṣāṇāṁ caiva nāsikām|| karṣayaṁti mahābhārānbadhnaṁti damayaṁti ca||

In it, the testicles of bulls are cut, their noses pierced, they are made to haul heavy loads, bound, and subdued,

Verse 27 (skanda.1.80.27)

बहुदंशमयान्देशान्नयंति बहुकर्दमान्॥ वाहसंपीडिता धुर्याः सीदंत्यविधिना परे॥

bahudaṁśamayāndeśānnayaṁti bahukardamān|| vāhasaṁpīḍitā dhuryāḥ sīdaṁtyavidhinā pare||

— they are driven through lands infested with biting insects and thick with mud. Beasts of burden, oppressed without regard for proper treatment, suffer greatly.

Verse 28 (skanda.1.80.28)

मन्यंते भ्रूणहत्यापि विशिष्टा नास्य कर्मणः॥ अघ्न्या इति गवां नाम श्रुतौ ताः पीडयेत्कथम्॥

manyaṁte bhrūṇahatyāpi viśiṣṭā nāsya karmaṇaḥ|| aghnyā iti gavāṁ nāma śrutau tāḥ pīḍayetkatham||

It is held that even the killing of an embryo is no worse than this act of tormenting animals in agriculture. In the scriptures, the very name of cattle is "Aghnya" — "that which must never be killed" — how then can they be so tormented?

Verse 29 (skanda.1.80.29)

भूमिं भूमिशयांश्चैव हंति काष्ठमयोमुखम्॥ पंचेंद्रियेषु जीवेषु सर्वं वसति दैवतम्॥

bhūmiṁ bhūmiśayāṁścaiva haṁti kāṣṭhamayomukham|| paṁceṁdriyeṣu jīveṣu sarvaṁ vasati daivatam||

The plough, with its wooden shaft and iron blade, destroys the earth and the creatures dwelling within it. In every being possessed of the five senses, divinity resides everywhere.

Verse 30 (skanda.1.80.30)

आदित्यश्चंद्रमा वायुः प्रभूत्यैव च तांस्तु यः॥ विक्रीणाति सुमूढस्य तस्य का नु विचारणा॥

ādityaścaṁdramā vāyuḥ prabhūtyaiva ca tāṁstu yaḥ|| vikrīṇāti sumūḍhasya tasya kā nu vicāraṇā||

The Sun, the Moon, the Wind, and their kind — whoever sells creatures equal in worth to these has, quite plainly, no judgment whatever left in him.

Verse 31 (skanda.1.80.31)

अजोऽग्निर्वरुणो मेषः सूर्यश्च पृथिवी विराट्॥ धेनुर्वत्सश्च सोमो वै विक्रीयैतान्न सिध्यति॥

ajo'gnirvaruṇo meṣaḥ sūryaśca pṛthivī virāṭ|| dhenurvatsaśca somo vai vikrīyaitānna sidhyati||

The goat represents Agni, the ram Varuna, and the cow and calf represent Soma. Selling these can never lead to any spiritual accomplishment.

Verse 32 (skanda.1.80.32)

एवंविधसहस्रैश्च युता दोषैः कृषिः सदा॥ अष्टागवं स्याद्धि हलं त्रिंशद्भागं त्यजेत्कृषेः॥

evaṁvidhasahasraiśca yutā doṣaiḥ kṛṣiḥ sadā|| aṣṭāgavaṁ syāddhi halaṁ triṁśadbhāgaṁ tyajetkṛṣeḥ||

Agriculture is thus forever burdened with a thousand such faults. A plough is drawn by eight oxen; one should therefore set aside a thirtieth part of the produce of one's farming.

Verse 33 (skanda.1.80.33)

धर्मे दद्यात्पशून्वृद्धान्पुष्यादेषा कृषिः कुतः॥ सारमेतत्कृषेस्तेन नंदभद्रेण चादृतम्॥

dharme dadyātpaśūnvṛddhānpuṣyādeṣā kṛṣiḥ kutaḥ|| sārametatkṛṣestena naṁdabhadreṇa cādṛtam||

One should give away aged animals for the sake of dharma and nourish them well — where else could agriculture find its true justification? It was this very essence of agriculture that Nandabhadra respectfully embraced.

Verse 34 (skanda.1.80.34)

विसाधितव्यान्यन्नानि स्वशक्त्या देवपितृषु॥ मनुष्य द्विजभूतेषु नियुज्याश्नीत सर्वदा॥

visādhitavyānyannāni svaśaktyā devapitṛṣu|| manuṣya dvijabhūteṣu niyujyāśnīta sarvadā||

One should, according to one's means, first offer grain to the gods, the ancestors, human beings, brahmins, and other creatures, and only then eat, always.

Verse 35 (skanda.1.80.35)

केचिच्छंसंति चैश्वर्यं नंदभद्रो न मन्यते॥ मानुषा मानुषानेव दासभावेन भुंजते॥

kecicchaṁsaṁti caiśvaryaṁ naṁdabhadro na manyate|| mānuṣā mānuṣāneva dāsabhāvena bhuṁjate||

Some people praise worldly power, but Nandabhadra did not hold it in such high regard either. It is men who use other men as their very slaves,

Verse 36 (skanda.1.80.36)

वधबंधनिरोधेन पीडयंति दिवानिशम्॥ देहं किमेतद्धातुः स्वं मातुर्वा जनकस्य वा॥

vadhabaṁdhanirodhena pīḍayaṁti divāniśam|| dehaṁ kimetaddhātuḥ svaṁ māturvā janakasya vā||

tormenting them day and night with beating, imprisonment, and restraint. Is this body of the servant the property of God, or of his mother, or of his father,

Verse 37 (skanda.1.80.37)

मातुः पितुर्वा बलिनः क्रेतुरग्नेः शुनोऽपि वा॥ इति संचिंत्य व्यहरन्नमरा इव ईश्वराः॥

mātuḥ piturvā balinaḥ kreturagneḥ śuno'pi vā|| iti saṁciṁtya vyaharannamarā iva īśvarāḥ||

— or of his maternal grandfather, or of some powerful man, or of the one who purchased him, or of fire, or even of a dog? Without ever pondering this, such masters conduct themselves as if they were gods themselves.

Verse 38 (skanda.1.80.38)

ऐश्वर्यमदपापिष्ठा महामद्यमदादयः॥ ऐश्वर्यमदमत्तो हि ना पतित्वा हि माद्यति॥

aiśvaryamadapāpiṣṭhā mahāmadyamadādayaḥ|| aiśvaryamadamatto hi nā patitvā hi mādyati||

The intoxication of power is even more sinful than the intoxication of liquor and the like. A man maddened by the intoxication of power grows mad only through his own downfall.

Verse 39 (skanda.1.80.39)

आत्मवत्सर्वभृत्येषु श्रिया नैव च माद्यति॥

ātmavatsarvabhṛtyeṣu śriyā naiva ca mādyati||

A truly great man regards all his servants as he does himself, and never grows intoxicated by his own wealth.

Verse 40 (skanda.1.80.40)

आत्मप्रत्ययवान्देही क्वेश्वरश्चेदृशोऽस्ति हि॥ ऐश्वर्यस्यापि सारं स जग्राहैतन्निशामय॥

ātmapratyayavāndehī kveśvaraścedṛśo'sti hi|| aiśvaryasyāpi sāraṁ sa jagrāhaitanniśāmaya||

A being possessed of true self-assurance — where indeed is such a master to be found, if he exists at all? This was the very essence of worldly power that Nandabhadra grasped; hear it.

Verse 41 (skanda.1.80.41)

स्वशक्त्या सर्व भूतेषु यदसौ न पराङ्मुखः॥ तीर्थायेके प्रशंसंति नंदभद्रो न मन्यते॥

svaśaktyā sarva bhūteṣu yadasau na parāṅmukhaḥ|| tīrthāyeke praśaṁsaṁti naṁdabhadro na manyate||

According to his own means, he never turned away from any being. Some people praise pilgrimage highly, but Nandabhadra did not hold it in such high regard either.

Verse 42 (skanda.1.80.42)

श्रमेण संकरात्तापशीतवातक्षुधा तृषा॥ क्रोधेन धर्मगेहस्य नापि नाशमवाप्नुयात्॥

śrameṇa saṁkarāttāpaśītavātakṣudhā tṛṣā|| krodhena dharmagehasya nāpi nāśamavāpnuyāt||

Through mere exertion, through the confusion of mixed company, through heat, cold, wind, hunger, thirst, or anger — the household of dharma should never be brought to ruin.

Verse 43 (skanda.1.80.43)

सौख्येन वा धनस्यापि श्रद्धया स्वल्पगोर्थवान्॥ समर्थो हि महत्पुण्यं शक्त आप्तुं क्व वास्ति सः॥

saukhyena vā dhanasyāpi śraddhayā svalpagorthavān|| samartho hi mahatpuṇyaṁ śakta āptuṁ kva vāsti saḥ||

Even a man of modest means, endowed with faith, is fully capable of obtaining the greatest merit while remaining comfortably at home — where, then, is the true need for pilgrimage?

Verse 44 (skanda.1.80.44)

सदा शुचिर्देवयाजी तीर्थसारं गृहेगृह॥ नापः पुनंति पापानि न शैला न महाश्रमाः॥

sadā śucirdevayājī tīrthasāraṁ gṛhegṛha|| nāpaḥ punaṁti pāpāni na śailā na mahāśramāḥ||

The essence of pilgrimage can be attained right at home, remaining ever pure and worshipping the gods. Neither water purifies sin, nor mountains, nor great exertion.

Verse 45 (skanda.1.80.45)

आत्मा पुनाति पापानि यदि पापान्निवर्तते॥ एवमेव समाचारं प्रादुर्भूतं ततस्ततः॥

ātmā punāti pāpāni yadi pāpānnivartate|| evameva samācāraṁ prādurbhūtaṁ tatastataḥ||

The self alone purifies sin, if it turns away from sin. It was thus, in this very manner, that this conduct arose from every direction,

Verse 46 (skanda.1.80.46)

एकीकृत्य सदा धीमान्नंदभद्रः समास्थितः॥ तस्यैवं वर्ततः साधोः स्पृहयंत्यपि देवताः॥

ekīkṛtya sadā dhīmānnaṁdabhadraḥ samāsthitaḥ|| tasyaivaṁ vartataḥ sādhoḥ spṛhayaṁtyapi devatāḥ||

and the wise Nandabhadra gathered it all together and made it his firm foundation. Even the gods came to long for the state of that saintly man, so established in his conduct.

Verse 47 (skanda.1.80.47)

वासवप्रमुखाः सर्वे विस्मयं च परं ययुः॥ अत्रैव स्थानके चापि शूद्रोऽभूत्प्रतिवेश्मकः॥

vāsavapramukhāḥ sarve vismayaṁ ca paraṁ yayuḥ|| atraiva sthānake cāpi śūdro'bhūtprativeśmakaḥ||

Indra and all the other gods were struck with the greatest wonder. In this very place there also lived a shudra, his neighbor.

Verse 48 (skanda.1.80.48)

स नंदभद्रं धर्मिष्ठं पुनः पुनरसूयत॥ नास्तिकः स दुराचारः सत्यव्रत इति श्रुतः॥

sa naṁdabhadraṁ dharmiṣṭhaṁ punaḥ punarasūyata|| nāstikaḥ sa durācāraḥ satyavrata iti śrutaḥ||

He repeatedly envied the righteous Nandabhadra. He was an unbeliever, ill-conducted, though known by the name Satyavrata — "True Vow."

Verse 49 (skanda.1.80.49)

स सदा नंदभद्रस्य विलोकयति चांतरम्॥ छिद्रं चेदस्य पश्यामि ततो धर्मान्निवर्तये॥

sa sadā naṁdabhadrasya vilokayati cāṁtaram|| chidraṁ cedasya paśyāmi tato dharmānnivartaye||

He was forever watching for some weakness in Nandabhadra: "If I find some flaw in him, I shall turn him away from dharma."

Verse 50 (skanda.1.80.50)

स्वभाव एव क्रूराणां नास्तिकानां दुरात्मनाम्॥ आत्मानं पातयंत्येव पातयंत्यपरं च यत्॥

svabhāva eva krūrāṇāṁ nāstikānāṁ durātmanām|| ātmānaṁ pātayaṁtyeva pātayaṁtyaparaṁ ca yat||

Such indeed is the very nature of the cruel, the unbelieving, the wicked-souled — they not only bring about their own downfall but also strive to bring down others.

Verse 51 (skanda.1.80.51)

ततस्त्वेवं वर्ततोऽस्य नंदभद्रस्य धीमतः॥ एकोऽभूत्तनयः कष्टाद्वार्धिके सोऽप्यनश्यत॥

tatastvevaṁ vartato'sya naṁdabhadrasya dhīmataḥ|| eko'bhūttanayaḥ kaṣṭādvārdhike so'pyanaśyata||

While the wise Nandabhadra conducted himself in this manner, he had, with great difficulty, obtained one single son, but even that son perished in his old age.

Verse 52 (skanda.1.80.52)

तच्च दैवकृतं मत्वा न शुशोच महामतिः॥ देवो वा मानवो वापि को हि देवाद्विमुच्यते॥

tacca daivakṛtaṁ matvā na śuśoca mahāmatiḥ|| devo vā mānavo vāpi ko hi devādvimucyate||

That great-minded man, considering it the work of destiny, did not grieve, thinking: "Whether god or man, who indeed is free from the hand of fate?"

Verse 53 (skanda.1.80.53)

ततोऽस्य सुप्रिया भार्या सर्वैः साध्वीगुणैर्युता॥ गृहधर्मस्य मूर्तिर्या साक्षादिव अरुंधती॥

tato'sya supriyā bhāryā sarvaiḥ sādhvīguṇairyutā|| gṛhadharmasya mūrtiryā sākṣādiva aruṁdhatī||

After this, his most beloved wife, endowed with every virtue of a devoted woman, the very embodiment of domestic dharma, as if Arundhati herself,

Verse 54 (skanda.1.80.54)

विनाशमागता पार्थ कनकानाम नामतः॥ ततो यतेंद्रियोऽप्येष गृहधर्मविनाशतः॥

vināśamāgatā pārtha kanakānāma nāmataḥ|| tato yateṁdriyo'pyeṣa gṛhadharmavināśataḥ||

— named Kanaka, O Partha, likewise met her end. Then, though he had mastered his senses, at this destruction of his household dharma,

Verse 55 (skanda.1.80.55)

शुशोच हा कष्टमिति पापोहमिति चासकृत्॥ तत्तस्य चांतरं दृष्ट्वाऽहृष्यत्यव्रतश्चिरात्॥

śuśoca hā kaṣṭamiti pāpohamiti cāsakṛt|| tattasya cāṁtaraṁ dṛṣṭvā'hṛṣyatyavrataścirāt||

— he grieved again and again, crying, "Alas, what suffering! I am truly cursed." Seeing this opportunity, that vow-breaker Satyavrata, after his long wait, rejoiced.

Verse 56 (skanda.1.80.56)

उपाव्रज्य च हा कष्टं ब्रुवंस्तं नंदभद्रकम्॥ दधिकर्ण इवासाद्य नंदभद्रमुवाच सः॥

upāvrajya ca hā kaṣṭaṁ bruvaṁstaṁ naṁdabhadrakam|| dadhikarṇa ivāsādya naṁdabhadramuvāca saḥ||

Approaching, crying, "Alas, what suffering!" to Nandabhadra, he, feigning the concern of a well-wisher, spoke to Nandabhadra:

Verse 57 (skanda.1.80.57)

हा नंदभद्र यद्येवं तवाप्येवंविधं फलम्॥ एतेन मन्ये मनसि धर्मोप्येष वृथैव यत्॥

hā naṁdabhadra yadyevaṁ tavāpyevaṁvidhaṁ phalam|| etena manye manasi dharmopyeṣa vṛthaiva yat||

"Alas, Nandabhadra! If even you have reaped such a fruit as this, then it seems to me that this very dharma of yours is nothing but futile."

Verse 58 (skanda.1.80.58)

इत्यादि बहुधा प्रोच्य तत्तद्वाक्यं ततस्ततः॥ सत्यव्रतस्ततः प्राह नंदभद्रं कृपान्वितः॥

ityādi bahudhā procya tattadvākyaṁ tatastataḥ|| satyavratastataḥ prāha naṁdabhadraṁ kṛpānvitaḥ||

Having said many such things, again and again, in this manner, Satyavrata then spoke to Nandabhadra, as though moved by compassion:

Verse 59 (skanda.1.80.59)

नंदभद्र सदा तुभ्यं वक्तुकामोस्मि किंचन॥ प्रस्तावस्याप्यभावाच्च नोदितं च मया क्वचित्॥

naṁdabhadra sadā tubhyaṁ vaktukāmosmi kiṁcana|| prastāvasyāpyabhāvācca noditaṁ ca mayā kvacit||

"O Nandabhadra, I have always wished to say something to you, but for lack of a fitting occasion I have never spoken until now."

Verse 60 (skanda.1.80.60)

अप्रस्तावं ब्रुवन्वाक्यं बृहस्पतिरपिध्रुवम्॥ लभते बुद्ध्यवज्ञानमवमानं च हीनवत्॥

aprastāvaṁ bruvanvākyaṁ bṛhaspatirapidhruvam|| labhate buddhyavajñānamavamānaṁ ca hīnavat||

"One who speaks at an unfitting time, even were he Brihaspati himself, most certainly earns contempt for his judgment and is dishonored, as though he were of no account."

Verse 61 (skanda.1.80.61)

॥नन्दभद्र उवाच॥ ब्रूहिब्रूहि न मे किंचित्साधु गोप्यं प्रियं परम्॥ वचोभिः शुद्धसत्त्वानां न मोक्षोऽप्युपमीयते॥

||nandabhadra uvāca|| brūhibrūhi na me kiṁcitsādhu gopyaṁ priyaṁ param|| vacobhiḥ śuddhasattvānāṁ na mokṣo'pyupamīyate||

Nandabhadra said: "Speak, speak! Nothing good need be hidden from me — it is most welcome. The words of the pure-hearted cannot even be compared to liberation itself."

Verse 62 (skanda.1.80.62)

॥सत्यव्रत उवाच॥ नवभिर्नवभिश्चैव विमुक्तं वाग्विदूषणैः॥ नवभिर्बुद्धिदोषैश्च वाक्यं वक्ष्याम्यदोषवत्॥

||satyavrata uvāca|| navabhirnavabhiścaiva vimuktaṁ vāgvidūṣaṇaiḥ|| navabhirbuddhidoṣaiśca vākyaṁ vakṣyāmyadoṣavat||

Satyavrata said: "I shall speak to you words free from fault — free from the nine defects of speech and the nine defects of judgment alike."

Verse 63 (skanda.1.80.63)

सौक्ष्म्यं संख्याक्रमश्चापि निर्णयः सप्रयोजनः॥ पंचैतान्यर्थजातानि यत्र तद्वाक्यमुच्यते॥

saukṣmyaṁ saṁkhyākramaścāpi nirṇayaḥ saprayojanaḥ|| paṁcaitānyarthajātāni yatra tadvākyamucyate||

Subtlety, enumeration, sequence, conclusion, and purposefulness — a statement in which all five of these qualities are present is called a true statement.

Verse 64 (skanda.1.80.64)

धर्ममर्थं च कामं च मोक्षं चोद्दिश्य चोच्यते॥ प्रयोजनमिति प्रोक्तं प्रथमं वाक्यलक्षणम्॥

dharmamarthaṁ ca kāmaṁ ca mokṣaṁ coddiśya cocyate|| prayojanamiti proktaṁ prathamaṁ vākyalakṣaṇam||

That which is spoken with reference to dharma, artha, kama, or moksha is called "purposefulness" — this is the first characteristic of a proper statement.

Verse 65 (skanda.1.80.65)

धर्मार्थकाममोक्षेषु प्रतिज्ञाय विशेषतः॥ इदं तदिति वाक्यांते प्रोच्यते स विनिर्णयः॥

dharmārthakāmamokṣeṣu pratijñāya viśeṣataḥ|| idaṁ taditi vākyāṁte procyate sa vinirṇayaḥ||

Having made a specific claim regarding dharma, artha, kama, or moksha, that which is stated at the close of the argument as "this is precisely so" is called "conclusion."

Verse 66 (skanda.1.80.66)

इदं पूर्वमिदं पश्चाद्वक्तव्यं यत्क्रमेण हि॥ क्रमयोगं तमप्याहुर्वाक्यतत्तविदो बुधाः॥

idaṁ pūrvamidaṁ paścādvaktavyaṁ yatkrameṇa hi|| kramayogaṁ tamapyāhurvākyatattavido budhāḥ||

"This first, this afterward" — that which should be stated in due order is called, by the wise who know the true nature of statement, "sequence."

Verse 67 (skanda.1.80.67)

दोषाणां च गुणानां च प्रमाणं प्रविभागतः॥ उभयार्थमपि प्रेक्ष्य सा संख्येत्युपधार्यताम्॥

doṣāṇāṁ ca guṇānāṁ ca pramāṇaṁ pravibhāgataḥ|| ubhayārthamapi prekṣya sā saṁkhyetyupadhāryatām||

Establishing the measure of both faults and merits, distinctly and with due regard for both sides of the matter — this should be understood as "enumeration."

Verse 68 (skanda.1.80.68)

वाक्यज्ञेयेषु भिन्नेषु यत्राभेदः प्रदृश्यते॥ तत्रातिशयहेतुत्वं तत्सौक्ष्म्यमिति निर्दिशेत्॥

vākyajñeyeṣu bhinneṣu yatrābhedaḥ pradṛśyate|| tatrātiśayahetutvaṁ tatsaukṣmyamiti nirdiśet||

Where, among matters that appear distinct within a statement, an underlying unity is revealed, the showing of that deeper cause is to be designated "subtlety."

Verse 69 (skanda.1.80.69)

इति वाक्यगुणानां च वाग्दोषान्द्विनव श्रृणु॥ अपेतार्थमभिन्नार्थमपवृत्तं तथाधिकम्॥

iti vākyaguṇānāṁ ca vāgdoṣāndvinava śrṛṇu|| apetārthamabhinnārthamapavṛttaṁ tathādhikam||

Thus have the qualities of a proper statement been described. Now hear the faults of speech: irrelevance, sameness of meaning without distinction, improper alteration, excessive elaboration,

Verse 70 (skanda.1.80.70)

अश्लक्ष्णं चापि संदिग्धं पदांते गुरु चाक्षरम्॥ पराङ्मुखमुखं यच्च अनृतं चाप्यसंस्कृतम्॥

aślakṣṇaṁ cāpi saṁdigdhaṁ padāṁte guru cākṣaram|| parāṅmukhamukhaṁ yacca anṛtaṁ cāpyasaṁskṛtam||

harshness, ambiguity, a heavy syllable at the end of a word, evasiveness, falsehood, and improper grammar,

Verse 71 (skanda.1.80.71)

विरुद्धं यत्त्रिवर्गेण न्यूनं कष्टातिशब्दकम्॥ व्युत्क्रमाभिहृतं यच् सशेषं चाप्यहेतुकम्॥

viruddhaṁ yattrivargeṇa nyūnaṁ kaṣṭātiśabdakam|| vyutkramābhihṛtaṁ yac saśeṣaṁ cāpyahetukam||

contradiction of the threefold aim, deficiency, an overabundance of difficult words, statements out of proper order, incompleteness, and lack of reasoning,

Verse 72 (skanda.1.80.72)

निष्कारणं च वाग्दोषान्बुद्धिजाञ्छृणु त्वं च यान्॥ कामात्क्रोधाद्भयाच्चैव लोभाद्दैन्यादनार्यकात्॥

niṣkāraṇaṁ ca vāgdoṣānbuddhijāñchṛṇu tvaṁ ca yān|| kāmātkrodhādbhayāccaiva lobhāddainyādanāryakāt||

and groundlessness — these are the faults of speech. Now hear the faults arising from a flawed intellect — those born of desire, anger, fear, greed, wretchedness, and ignoble baseness —

Verse 73 (skanda.1.80.73)

हीनानुक्रोशतो मानान्न च वक्ष्यामि किंचन॥ वक्ता श्रोता च वाक्यं च यदा त्वविकलं भवेत्॥

hīnānukrośato mānānna ca vakṣyāmi kiṁcana|| vaktā śrotā ca vākyaṁ ca yadā tvavikalaṁ bhavet||

— arising from contempt, from misplaced pity, or from pride, I shall say nothing whatever born of these. When the speaker, the listener, and the statement itself are all free of flaw,

Verse 74 (skanda.1.80.74)

सममेति विवक्षायां तदा सोऽर्थः प्रकाशते॥ वक्तव्ये तु यदा वक्ता श्रोतारमवमन्यते॥

samameti vivakṣāyāṁ tadā so'rthaḥ prakāśate|| vaktavye tu yadā vaktā śrotāramavamanyate||

— and are aligned in equal purpose, only then does the true meaning shine forth. But when, in what should be said, the speaker treats the listener with contempt,

Verse 75 (skanda.1.80.75)

श्रोता चाप्यथ वक्तारं तदा वाक्यं न रोहति॥ अथ यः स्वप्रियं ब्रूयाच्छ्रोतुर्वोत्सृज्ययदृतम्॥

śrotā cāpyatha vaktāraṁ tadā vākyaṁ na rohati|| atha yaḥ svapriyaṁ brūyācchroturvotsṛjyayadṛtam||

— or the listener treats the speaker with contempt, then the statement bears no fruit. And whoever, abandoning truth, speaks only to please himself or to please the listener,

Verse 76 (skanda.1.80.76)

विशंका जायते तस्मिन्वाक्यं तदपि दोषवत्॥ तस्माद्यः स्वप्रियं त्यक्त्वा श्रोतुश्चाप्यथ यत्प्रियम्॥

viśaṁkā jāyate tasminvākyaṁ tadapi doṣavat|| tasmādyaḥ svapriyaṁ tyaktvā śrotuścāpyatha yatpriyam||

— arouses suspicion in others, and his statement too becomes tainted with fault. Therefore, one who sets aside both his own preference and that of the listener,

Verse 77 (skanda.1.80.77)

सत्यमेव प्रभाषेत स वक्ता नेतरो भुवि॥ मिथ्यावादाञ्छास्त्रजालसंभवान्यद्विहाय च॥

satyameva prabhāṣeta sa vaktā netaro bhuvi|| mithyāvādāñchāstrajālasaṁbhavānyadvihāya ca||

— and speaks only the truth, he alone is a true speaker upon this earth, and no other. Setting aside the false doctrines born of mere scholastic wrangling,

Verse 78 (skanda.1.80.78)

सत्यमेव व्रतं यस्मात्तस्मात्सत्यव्रतस्त्वहम्॥ सत्यं ते संप्रवक्ष्यामि मंतुमर्हसि तत्तथा॥

satyameva vrataṁ yasmāttasmātsatyavratastvaham|| satyaṁ te saṁpravakṣyāmi maṁtumarhasi tattathā||

— truth alone is my vow, and it is for this that I am called Satyavrata, "the truth-vowed." I shall speak to you only the truth; you should accept it as such.

Verse 79 (skanda.1.80.79)

यदाप्रभृति भद्र त्वं पाषाणस्यार्चने रतः॥ तदाप्रभृति किंचिच्च न हि पश्यामि शोभनम्॥

yadāprabhṛti bhadra tvaṁ pāṣāṇasyārcane rataḥ|| tadāprabhṛti kiṁcicca na hi paśyāmi śobhanam||

"O gentle friend, ever since you took to worshipping mere stone, I have seen nothing at all auspicious befall you."

Verse 80 (skanda.1.80.80)

एकः सोऽपि सुतो नष्टो भार्या चार्याऽप्यनश्यत॥ कूटानां कर्मणां साधो फलमेवंविधं भवेत्॥

ekaḥ so'pi suto naṣṭo bhāryā cāryā'pyanaśyata|| kūṭānāṁ karmaṇāṁ sādho phalamevaṁvidhaṁ bhavet||

"That one and only son of yours has perished, and your noble wife too has perished. O sage, this is precisely the fruit that comes from false and deceptive practices."

Verse 81 (skanda.1.80.81)

क्व देवाः संति मिथ्यैतद्दृश्यंते चेद्भवंत्यपि॥ सर्वा च कूटविप्राणां द्रव्यायैषा विकल्पना॥

kva devāḥ saṁti mithyaitaddṛśyaṁte cedbhavaṁtyapi|| sarvā ca kūṭaviprāṇāṁ dravyāyaiṣā vikalpanā||

"Where are these gods, then? All of this is false. If they truly existed, they would be seen. All of this is merely a fabrication devised by deceitful brahmins for the sake of their own wealth."

Verse 82 (skanda.1.80.82)

पितॄनुद्दिश्य यच्छंति मम हासः प्रजायते॥ अन्नस्योपद्रवं यच्च मृतो हि किमशिष्यत॥

pitṝnuddiśya yacchaṁti mama hāsaḥ prajāyate|| annasyopadravaṁ yacca mṛto hi kimaśiṣyata||

"When offerings are made in the name of the ancestors, I cannot help but laugh. It is nothing but a wasteful ruin of good food — what, after all, could a dead man possibly eat?"

Verse 83 (skanda.1.80.83)

यत्त्विदं बहुधा मूढा वर्णयंति द्विजाधमाः॥ विश्वनिर्माणमखिलं तथापि श्रृणु सत्यतः॥

yattvidaṁ bahudhā mūḍhā varṇayaṁti dvijādhamāḥ|| viśvanirmāṇamakhilaṁ tathāpi śrṛṇu satyataḥ||

"Now hear the actual truth about this whole business of the world's creation, which base and foolish brahmins describe in so many ways."

Verse 84 (skanda.1.80.84)

उत्पत्तिश्चापि भंगश्च विश्वस्यैतद्द्वयं मृषा॥ एवमेव हि सर्वं च सदिदं वर्तते जगत्॥

utpattiścāpi bhaṁgaśca viśvasyaitaddvayaṁ mṛṣā|| evameva hi sarvaṁ ca sadidaṁ vartate jagat||

"Both the creation and the dissolution of the universe are alike false. This entire world simply exists as it is, and continues on, just as it always has."

Verse 85 (skanda.1.80.85)

स्वभावतो विश्वमिदं हि वर्तते स्वभावतः सूर्यमुखा भ्रमंत्यमी॥ स्वभावतो वायवो वांति नित्यं स्वभावतो वर्षति चांबुदोऽयम्॥

svabhāvato viśvamidaṁ hi vartate svabhāvataḥ sūryamukhā bhramaṁtyamī|| svabhāvato vāyavo vāṁti nityaṁ svabhāvato varṣati cāṁbudo'yam||

"This universe runs by its own inherent nature; the sun and its kind revolve by their own nature. The winds blow forever by their own nature, and this cloud rains by its own nature."

Verse 86 (skanda.1.80.86)

स्वभावतो रोहति धान्यजातं स्वभावतो वर्षशीतातपत्वम्॥ स्वभावतः संस्थिता मेदिनी च स्वभावतः सरितः संस्रवंति॥

svabhāvato rohati dhānyajātaṁ svabhāvato varṣaśītātapatvam|| svabhāvataḥ saṁsthitā medinī ca svabhāvataḥ saritaḥ saṁsravaṁti||

"Grain sprouts by its own nature; rain, cold, and heat come by their own nature. The earth stands firm by its own nature, and rivers flow by their own nature."

Verse 87 (skanda.1.80.87)

स्वभावतः पर्वता भांति नित्यं स्वभावतो वारिधिरेष संस्थितः॥ स्वभावतो गर्भिणी संप्रसूते स्वभावतोऽमी बहवश्च जीवाः॥

svabhāvataḥ parvatā bhāṁti nityaṁ svabhāvato vāridhireṣa saṁsthitaḥ|| svabhāvato garbhiṇī saṁprasūte svabhāvato'mī bahavaśca jīvāḥ||

"Mountains stand ever radiant by their own nature; this ocean too rests in place by its own nature. A pregnant woman gives birth by her own nature, and these countless living beings likewise arise by their own nature."

Verse 88 (skanda.1.80.88)

यथा स्वभावेन भवंति वक्रा ऋतुस्वबावाद्बदरीषु कण्टकाः॥ तथा स्वभावेन हि सर्वमेतत्प्रकाशते कोऽपि कर्ता न दृश्यः॥

yathā svabhāvena bhavaṁti vakrā ṛtusvabāvādbadarīṣu kaṇṭakāḥ|| tathā svabhāvena hi sarvametatprakāśate ko'pi kartā na dṛśyaḥ||

"Just as, through the nature of the season, thorns spring up crooked on the jujube tree, so too does all of this manifest through nature alone — no creator is anywhere to be seen."

Verse 89 (skanda.1.80.89)

तदेवं संस्थिते लोके मूढो मुह्यति मत्तवत्॥ मानुष्यमपि यद्धूर्ता वदंत्यग्र्यं श्रृणुष्वतत्॥

tadevaṁ saṁsthite loke mūḍho muhyati mattavat|| mānuṣyamapi yaddhūrtā vadaṁtyagryaṁ śrṛṇuṣvatat||

"The world being thus established, only the foolish, like a drunkard, remain deluded. Now hear also how cunning people claim human birth to be the very best of all."

Verse 90 (skanda.1.80.90)

मानुष्यान्न परं कष्टं वैरिणां नो भवेद्धि तत्॥ शोकस्थानसहस्राणि मनुष्यस्य क्षणेक्षणे॥

mānuṣyānna paraṁ kaṣṭaṁ vairiṇāṁ no bhaveddhi tat|| śokasthānasahasrāṇi manuṣyasya kṣaṇekṣaṇe||

"There is no greater misery than human birth — not even one's worst enemy should have to endure it. For a human being, at every single moment, a thousand new occasions for grief present themselves."

Verse 91 (skanda.1.80.91)

मानुष्यं हि स्मृताकारं सभाग्योऽस्माद्विमुच्यते॥ पशवः पक्षिणः कीटाः कृमयश्च यथासुखम्॥

mānuṣyaṁ hi smṛtākāraṁ sabhāgyo'smādvimucyate|| paśavaḥ pakṣiṇaḥ kīṭāḥ kṛmayaśca yathāsukham||

"This, then, is the true nature of human birth to be remembered — only the truly fortunate escape from it. Beasts, birds, insects, and worms, by contrast, live in comfort."

Verse 92 (skanda.1.80.92)

अबद्धा विहरंत्येते योनिरेषां सुदुर्लभा॥ निश्चिंताः स्थावरा ह्येते सौख्यमेषां महद्भुवि॥

abaddhā viharaṁtyete yonireṣāṁ sudurlabhā|| niściṁtāḥ sthāvarā hyete saukhyameṣāṁ mahadbhuvi||

"They wander about unbound, and their very kind of birth is exceedingly hard to attain. Even the stationary beings live free of worry, and their happiness upon this earth is immense."

Verse 93 (skanda.1.80.93)

बहुना किं मनुष्येभ्यः सर्वो धन्योऽन्ययोनिजः॥ स्वभावमेव जानीहि पुण्यापुण्यादिकल्पना॥

bahunā kiṁ manuṣyebhyaḥ sarvo dhanyo'nyayonijaḥ|| svabhāvameva jānīhi puṇyāpuṇyādikalpanā||

"Why say more? Any being born in another species is more blessed than a human. Know that nature alone governs all — merit, sin, and the rest are but mere fabrications."

Verse 94 (skanda.1.80.94)

यदेके स्थावराः कीटाः पतंगा मानुषादिकाः॥ तस्मान्मित्या परित्यज्य नंदभद्र यथासुखम्॥ पिब क्रीडनकैः सार्धं भोगान्सत्यमिदं भुवि॥

yadeke sthāvarāḥ kīṭāḥ pataṁgā mānuṣādikāḥ|| tasmānmityā parityajya naṁdabhadra yathāsukham|| piba krīḍanakaiḥ sārdhaṁ bhogānsatyamidaṁ bhuvi||

"Stationary beings, insects, moths, humans, and the rest — all are truly the same. Therefore, Nandabhadra, cast aside this falsehood, and drink deep of life's pleasures happily with your companions — this alone is the truth in this world."

Verse 95 (skanda.1.80.95)

॥नारद उवाच॥ इत्येतैरमुखैर्वाक्यैरयुक्तैरसमंजसैः॥

||nārada uvāca|| ityetairamukhairvākyairayuktairasamaṁjasaiḥ||

Narada said: By these improper, incoherent, and unreasonable words —

Verse 96 (skanda.1.80.96)

सत्यव्रतस्य नाकम्पन्नंदभद्रो महामनाः॥ प्रहसन्निव तं प्राह स्वक्षोभ्यः सागरो यथा॥

satyavratasya nākampannaṁdabhadro mahāmanāḥ|| prahasanniva taṁ prāha svakṣobhyaḥ sāgaro yathā||

— the great-minded Nandabhadra was not shaken by Satyavrata's words at all. Like the ocean, unperturbed, he smiled and spoke to him thus:

Verse 97 (skanda.1.80.97)

यद्भवानाह धर्मिष्ठाः सदा दुःखस्य भागिनः॥ तन्मिथ्या दुःखजालानि पश्यामः पापिनामपि॥

yadbhavānāha dharmiṣṭhāḥ sadā duḥkhasya bhāginaḥ|| tanmithyā duḥkhajālāni paśyāmaḥ pāpināmapi||

"What you have said, that the righteous are always subject to sorrow, is false. We see even sinners caught in webs of suffering."

Verse 98 (skanda.1.80.98)

वधबंधपरिक्लेशाः पुत्रदारादि पंचता॥ पापिनामपि दृश्यंते तस्माद्धर्मो गुरुर्मतः॥

vadhabaṁdhaparikleśāḥ putradārādi paṁcatā|| pāpināmapi dṛśyaṁte tasmāddharmo gururmataḥ||

"Slaughter, imprisonment, affliction, and the death of sons and wives — all these are seen befalling sinners too. Therefore dharma alone is to be held supreme."

Verse 99 (skanda.1.80.99)

अयं साधुरहो कष्टं कष्टमस्य महाजनाः॥ साधोर्वदंत्येतदपि पापिनां दुर्लभं त्विदम्॥

ayaṁ sādhuraho kaṣṭaṁ kaṣṭamasya mahājanāḥ|| sādhorvadaṁtyetadapi pāpināṁ durlabhaṁ tvidam||

"'This is a good man — alas, what a hardship has befallen him!' — such words the great and noble reserve only for the virtuous. But even this much sympathy is rare indeed for a sinner."

Verse 100 (skanda.1.80.100)

दारादिद्रव्यलोभार्यं विशतः पापिनो गृहे॥ भवानपि बिभेत्यस्माद्द्वेष्टि कुप्यति तद्वृथा॥

dārādidravyalobhāryaṁ viśataḥ pāpino gṛhe|| bhavānapi bibhetyasmāddveṣṭi kupyati tadvṛthā||

When entering the house of a sinner, coveting his wife and wealth, even you feel fear toward him, harbor hatred, and grow needlessly angry.

Verse 101 (skanda.1.80.101)

यथास्य जगतो ब्रूषे नास्ति हेतुर्महेश्वरः॥ तद्बालभाषितं तुभ्यं किं राजानं विना प्रजाः॥

yathāsya jagato brūṣe nāsti heturmaheśvaraḥ|| tadbālabhāṣitaṁ tubhyaṁ kiṁ rājānaṁ vinā prajāḥ||

What you say — that there is no cause for this universe, that there is no Maheshvara — is childish talk on your part. Can there be subjects without a king?

Verse 102 (skanda.1.80.102)

यच्च ब्रवीषि पाषाणं मिथ्या लिंगं समर्चसि॥ तद्भवाँल्लिंगमाहात्म्यं वेत्ति नांधो यथा रविम्॥

yacca bravīṣi pāṣāṇaṁ mithyā liṁgaṁ samarcasi|| tadbhavā~lliṁgamāhātmyaṁ vetti nāṁdho yathā ravim||

And what you say — that this linga is mere stone and its worship false — shows that you do not know the true greatness of the linga, just as a blind man does not know the sun.

Verse 103 (skanda.1.80.103)

ब्रह्मादायः सुरा सर्वे राजानश्च महर्द्धिकाः॥ मानवा मुनयश्चैव सर्वे लिंगं यजंति च॥

brahmādāyaḥ surā sarve rājānaśca maharddhikāḥ|| mānavā munayaścaiva sarve liṁgaṁ yajaṁti ca||

Brahma and all the other gods, kings of great prosperity, human beings, and sages alike — all of them worship the linga.

Verse 104 (skanda.1.80.104)

स्वनामकानि चिह्नानि तेषां लिंगानि संति च॥ एते किं त्वभवत्मूर्खास्त्वं तु सत्यव्रतः सुधीः॥

svanāmakāni cihnāni teṣāṁ liṁgāni saṁti ca|| ete kiṁ tvabhavatmūrkhāstvaṁ tu satyavrataḥ sudhīḥ||

There exist lingas bearing each of their own names as tokens. Have all of them then become fools, and are you, Satyavrata, alone the wise one?

Verse 105 (skanda.1.80.105)

प्रतिष्ठाप्य पुरा ब्रह्मा पुष्करे नीललोहितम्॥ प्राप्तवान्परमां सिद्धिं ससर्जेमाः प्रजाः प्रभुः॥

pratiṣṭhāpya purā brahmā puṣkare nīlalohitam|| prāptavānparamāṁ siddhiṁ sasarjemāḥ prajāḥ prabhuḥ||

In ancient times, Brahma established Nilalohita, Shiva, at Pushkara, and thereby obtained the highest accomplishment; only then did that Lord create all these beings.

Verse 106 (skanda.1.80.106)

विष्णुनापि निहत्याजौ रावणं पयसांनिधेः॥ तीरे रामेश्वरं लिंगं स्थापितं चास्ति किं मुधा॥

viṣṇunāpi nihatyājau rāvaṇaṁ payasāṁnidheḥ|| tīre rāmeśvaraṁ liṁgaṁ sthāpitaṁ cāsti kiṁ mudhā||

Even Vishnu, after slaying Ravana in battle, established the linga of Rameshvara on the shore of the ocean — was that too pointless?

Verse 107 (skanda.1.80.107)

वृत्रं हत्वा पुरा शक्रो महेंद्रे स्थाप्य शंकरम्॥ लिंगं विमुक्तपापोऽथ त्रिदिवेद्यापि मोदते॥

vṛtraṁ hatvā purā śakro maheṁdre sthāpya śaṁkaram|| liṁgaṁ vimuktapāpo'tha tridivedyāpi modate||

Long ago, after slaying Vritra, Indra established the linga of Shankara upon Mount Mahendra, and, freed thereby from sin, still today rejoices in heaven.

Verse 108 (skanda.1.80.108)

स्थापयित्वा शिवं सूर्यो गंगासागरसंगमे॥ निरामयोऽभूत्सोमश्च प्रभासे पश्चिमोदधौ॥

sthāpayitvā śivaṁ sūryo gaṁgāsāgarasaṁgame|| nirāmayo'bhūtsomaśca prabhāse paścimodadhau||

The Sun became free of affliction after establishing Shiva at the confluence of the Ganga and the sea, and the Moon became free of affliction after establishing him at Prabhasa on the western ocean.

Verse 109 (skanda.1.80.109)

काश्यां यमश्च धनदः सह्ये गरुडकश्यपौ॥ नैमिषे वायुवरुणौ स्थाप्य लिंगं प्रमोदिताः॥

kāśyāṁ yamaśca dhanadaḥ sahye garuḍakaśyapau|| naimiṣe vāyuvaruṇau sthāpya liṁgaṁ pramoditāḥ||

Yama and Kubera at Kashi, Garuda and Kashyapa in the Sahya mountains, and Vayu and Varuna at Naimisha, all established the linga and attained joy thereby.

Verse 110 (skanda.1.80.110)

अस्मिन्नेव स्तंभतीर्थे कुमारेणं गुहो विभुः॥ लिंगं संस्थापयामास सर्वपापहरं न किम्॥

asminneva staṁbhatīrthe kumāreṇaṁ guho vibhuḥ|| liṁgaṁ saṁsthāpayāmāsa sarvapāpaharaṁ na kim||

In this very Stambhatirtha, Lord Kumara Guha, Kartikeya, established a linga that removes every sin — was that too in vain?

Verse 111 (skanda.1.80.111)

एवमन्यैः सुरैर्यानि पार्थिवैर्मुनिभिस्तथा॥ संस्तापितानि लिंगानि तन्न संख्यातुमुत्सहे॥

evamanyaiḥ surairyāni pārthivairmunibhistathā|| saṁstāpitāni liṁgāni tanna saṁkhyātumutsahe||

In this same way, the lingas established by other gods, kings, and sages besides are so many that I cannot even undertake to count them.

Verse 112 (skanda.1.80.112)

पृथिवीवासिनः सर्वे ये च स्वर्गनिवासिनः॥ पातालवासिनस्तृप्ता जायंते लिंगपूजया॥

pṛthivīvāsinaḥ sarve ye ca svarganivāsinaḥ|| pātālavāsinastṛptā jāyaṁte liṁgapūjayā||

Those who dwell upon the earth, those who dwell in heaven, and those who dwell in the netherworld — all become satisfied through the worship of the linga.

Verse 113 (skanda.1.80.113)

यच्च ब्रवीषि गीर्वाणा न संति सन्ति चेत्कुतः॥ कुत्रापि नैव दृश्यंते तेन मे विस्मयो महान्॥

yacca bravīṣi gīrvāṇā na saṁti santi cetkutaḥ|| kutrāpi naiva dṛśyaṁte tena me vismayo mahān||

And you say the gods do not exist, and that, if they did, they would surely be seen somewhere — this claim of yours fills me with great astonishment.

Verse 114 (skanda.1.80.114)

रंकवत्किं स्म ते देवा याचंतां त्वां कुलत्थवत्॥ यमिच्छिसि महाप्राज्ञ साधको हि गुरुस्तव॥

raṁkavatkiṁ sma te devā yācaṁtāṁ tvāṁ kulatthavat|| yamicchisi mahāprājña sādhako hi gurustava||

Would the gods, then, come begging to you for horse-gram, like a beggar? O most learned one, it seems whatever you happen to wish for becomes your accomplished guru.

Verse 115 (skanda.1.80.115)

स्वबावान्नैव सर्वार्थाः संसिद्धा यदि ते मते॥ भोजनादि कथं सिध्येद्वद कर्तारमंतरा॥

svabāvānnaiva sarvārthāḥ saṁsiddhā yadi te mate|| bhojanādi kathaṁ sidhyedvada kartāramaṁtarā||

If, as you claim, all things are accomplished by nature alone, then tell me, how could even a meal be prepared without someone to prepare it?

Verse 116 (skanda.1.80.116)

बदरीमंतरेणापि दृश्यंते कण्टका न हि॥ तस्मात्कस्यास्ति निर्माणं यस्य यावत्तथैव तत्॥

badarīmaṁtareṇāpi dṛśyaṁte kaṇṭakā na hi|| tasmātkasyāsti nirmāṇaṁ yasya yāvattathaiva tat||

Thorns, too, are never seen apart from the jujube tree itself. Therefore, whatever exists, exists precisely because something has fashioned it so.

Verse 117 (skanda.1.80.117)

यच्च ब्रवीषि पश्वाद्याः सुखिनो धन्यकास्त्वमी॥ त्वदृते नेदमुक्तं च केनापि श्रुतमेव वा॥

yacca bravīṣi paśvādyāḥ sukhino dhanyakāstvamī|| tvadṛte nedamuktaṁ ca kenāpi śrutameva vā||

And what you say — that beasts and the like are the truly happy and blessed ones — no one besides you has ever said this, nor has anyone ever heard such a thing.

Verse 118 (skanda.1.80.118)

तामसा विकला ये च कष्टं तेषां च श्लाघ्यताम्॥ सर्वेंद्रिययुताः श्रेष्ठाः कुतो धन्या न मानुषाः॥

tāmasā vikalā ye ca kaṣṭaṁ teṣāṁ ca ślāghyatām|| sarveṁdriyayutāḥ śreṣṭhāḥ kuto dhanyā na mānuṣāḥ||

To praise beings that are dull and deficient in this way is truly a wretched thing to do. Why, then, should human beings, endowed with all their faculties and of the highest order, not be counted blessed?

Verse 119 (skanda.1.80.119)

सत्यं तव व्रतं मन्ये नरकाय त्वयाऽऽदृतम्॥ अत्यनर्थे न भीः कार्या कामोयं भविताचिरात्॥

satyaṁ tava vrataṁ manye narakāya tvayā''dṛtam|| atyanarthe na bhīḥ kāryā kāmoyaṁ bhavitācirāt||

I grant that your vow is indeed called "truth," but you have adopted it only for hell. One should not fear even the greatest calamity — soon enough, this desire of yours shall be fulfilled.

Verse 120 (skanda.1.80.120)

आदावाडंबरेणैव ध्रुवतोऽज्ञानमेव मे॥ इत्थं निःसारता व्यक्तमादावाडंबारात्तु यत्॥

ādāvāḍaṁbareṇaiva dhruvato'jñānameva me|| itthaṁ niḥsāratā vyaktamādāvāḍaṁbārāttu yat||

From your very display of pretension at the outset, I became certain that this was nothing but ignorance. Thus, from that opening display of pretension itself, your emptiness of substance was already made plain.

Verse 121 (skanda.1.80.121)

मायाविनां हि ब्रुवतां वाक्यं चांडबरावृतम्॥ कुनाणकमिवोद्दीप्तं परीक्षेयं सदा सताम्॥

māyāvināṁ hi bruvatāṁ vākyaṁ cāṁḍabarāvṛtam|| kunāṇakamivoddīptaṁ parīkṣeyaṁ sadā satām||

The words of the deceitful are ever cloaked in pretension, like a counterfeit coin made to gleam. Good people should therefore always examine them carefully.

Verse 122 (skanda.1.80.122)

आदौ मध्ये तथा चांते येषां वाक्यमदोषवत्॥ कषदाहैः स्वर्णमिव च्छेदेऽपि स्याच्छुभं शुभम्॥

ādau madhye tathā cāṁte yeṣāṁ vākyamadoṣavat|| kaṣadāhaiḥ svarṇamiva cchede'pi syācchubhaṁ śubham||

Words that are free from fault at the beginning, the middle, and the end alike prove themselves auspicious throughout — like gold, which remains true even when scratched, heated, or cut.

Verse 123 (skanda.1.80.123)

त्वयान्यथा प्रतिज्ञातमुक्तं चैवान्यथा पुनः॥ त्वद्दोषो नायमस्माकं तद्वचः श्रृणुमो हि ये॥

tvayānyathā pratijñātamuktaṁ caivānyathā punaḥ|| tvaddoṣo nāyamasmākaṁ tadvacaḥ śrṛṇumo hi ye||

You made one claim, and then went on to say something else entirely. This fault is yours alone — not ours, who merely listen to your words.

Verse 124 (skanda.1.80.124)

नास्तिकानां च सर्पाणां विषस्य च गुणस्त्वयम्॥ मोहयंति परं यच्च दोषो नैषपरस्य तु॥

nāstikānāṁ ca sarpāṇāṁ viṣasya ca guṇastvayam|| mohayaṁti paraṁ yacca doṣo naiṣaparasya tu||

This is the very nature of unbelievers, of serpents, and of poison — that they delude others; but this fault belongs to them, not to the one who is thereby deluded.

Verse 125 (skanda.1.80.125)

आपो वस्त्रं तिलास्तैलं गंधो वा स यथा तथा॥ पुष्पाणामधिवासेन तथा संसर्गजा गुणाः॥

āpo vastraṁ tilāstailaṁ gaṁdho vā sa yathā tathā|| puṣpāṇāmadhivāsena tathā saṁsargajā guṇāḥ||

Just as water, cloth, sesame oil, or fragrance itself takes on scent through proximity to flowers, so too are one's qualities born of the company one keeps.

Verse 126 (skanda.1.80.126)

मोहजालस्य यो योनिर्मूढैरिह समागमः॥ अहन्यहनि धर्मस्य योनिः साधुसमागमः॥

mohajālasya yo yonirmūḍhairiha samāgamaḥ|| ahanyahani dharmasya yoniḥ sādhusamāgamaḥ||

The company of fools is itself the very source of the web of delusion. And the company of saintly men is, day after day, the very source of dharma.

Verse 127 (skanda.1.80.127)

तस्मात्प्राज्ञैश्च वृद्धैश्च शुद्धभावैस्तपस्विभिः॥ सद्भिश्च सह संसर्गः कार्यः शमपरायणैः॥

tasmātprājñaiśca vṛddhaiśca śuddhabhāvaistapasvibhiḥ|| sadbhiśca saha saṁsargaḥ kāryaḥ śamaparāyaṇaiḥ||

Therefore one should keep company only with the wise, with elders, with ascetics of pure heart, and with good people devoted to tranquility.

Verse 128 (skanda.1.80.128)

न नीचैर्नाप्यविद्वद्भिर्नानात्मज्ञैर्विशेषतः॥ येषां त्रीण्यवदातानि योनिर्विद्या च कर्म च॥

na nīcairnāpyavidvadbhirnānātmajñairviśeṣataḥ|| yeṣāṁ trīṇyavadātāni yonirvidyā ca karma ca||

One should not keep company with the base, the unlearned, or, especially, those devoid of knowledge of the self. Those whose birth, learning, and conduct — all three — are spotless,

Verse 129 (skanda.1.80.129)

तांश्च सेवेद्विशेषेण शास्त्रं येषां हि विद्यते॥ असतां दर्शनस्पर्शसंजल्पासनभोजनैः॥

tāṁśca sevedviśeṣeṇa śāstraṁ yeṣāṁ hi vidyate|| asatāṁ darśanasparśasaṁjalpāsanabhojanaiḥ||

— such people, especially those also possessed of scriptural knowledge, should be duly attended upon. By merely seeing, touching, conversing with, sitting beside, or eating with the wicked —

Verse 130 (skanda.1.80.130)

धर्माचारात्प्रहीयंते न च सिध्यंति मानवाः॥ बुद्धिश्च हीयते पुंसां नीचैः सह समागमात्॥

dharmācārātprahīyaṁte na ca sidhyaṁti mānavāḥ|| buddhiśca hīyate puṁsāṁ nīcaiḥ saha samāgamāt||

— men fall away from righteous conduct and never attain accomplishment. A man's intellect is likewise diminished by keeping company with the base,

Verse 131 (skanda.1.80.131)

मध्यैश्च मध्यतां याति श्रेष्ठतां याति चोत्तमैः॥ इति धर्मं स्मरन्नाहं संगमार्थी पुनस्तव॥ यन्निन्दसि द्विजानेव यैरपेयोऽर्णवः कृतः॥

madhyaiśca madhyatāṁ yāti śreṣṭhatāṁ yāti cottamaiḥ|| iti dharmaṁ smarannāhaṁ saṁgamārthī punastava|| yannindasi dvijāneva yairapeyo'rṇavaḥ kṛtaḥ||

— with the middling, he becomes middling; with the excellent, he becomes excellent himself. Bearing this teaching in mind, I no longer desire your company, for you revile the very brahmins by whose power even the ocean was once rendered undrinkable.

Verse 132 (skanda.1.80.132)

वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्॥ नैतत्त्रयं यस्य भवेत्प्रमाणं कस्तस्य कुर्याद्वचनं प्रमाणम्॥

vedāḥ pramāṇaṁ smṛtayaḥ pramāṇaṁ dharmārthayuktaṁ vacanaṁ pramāṇam|| naitattrayaṁ yasya bhavetpramāṇaṁ kastasya kuryādvacanaṁ pramāṇam||

The Vedas are authority, the Smritis are authority, and speech grounded in dharma and artha is authority — whoever holds none of these three as authoritative, who indeed would accept his own word as authoritative?

Verse 133 (skanda.1.80.133)

इतीरयित्वा वचनं महात्मा स नंदभद्रः सहसा तदैव॥ गृहाद्विनिःसृत्य जगाम पुण्यं बहूदकं भट्टरवेस्तु कुंडम्॥

itīrayitvā vacanaṁ mahātmā sa naṁdabhadraḥ sahasā tadaiva|| gṛhādviniḥsṛtya jagāma puṇyaṁ bahūdakaṁ bhaṭṭaravestu kuṁḍam||

Having spoken these words, that great soul Nandabhadra, that very instant, suddenly left his home and set out for the sacred tank of Bahudaka, belonging to Bhattaditya, the Sun.