The Glory of Bahudaka and the Story of Baladitya

Verse 1 (skanda.1.81.1)

॥नारद उवाच॥ बहूदकस्य कुंडस्य तीरस्थं लिंगमुत्तमम्॥ कपिलेश्वरमभ्यर्च्य नंदभद्रस्ततः सुधी॥

||nārada uvāca|| bahūdakasya kuṁḍasya tīrasthaṁ liṁgamuttamam|| kapileśvaramabhyarcya naṁdabhadrastataḥ sudhī||

Narada said: Having worshipped that excellent linga of Kapileshvara, situated on the bank of the Bahudaka tank, the wise Nandabhadra —

Verse 2 (skanda.1.81.2)

प्रणम्य चाग्रतस्तस्थौ प्रबद्धकरसंपुटः॥ संसारचरितैः किंचिद्दुःखी गाथां व्यगायत॥

praṇamya cāgratastasthau prabaddhakarasaṁpuṭaḥ|| saṁsāracaritaiḥ kiṁcidduḥkhī gāthāṁ vyagāyata||

— bowed and stood before it, hands folded. Somewhat distressed by the ways of the world, he sang this lament:

Verse 3 (skanda.1.81.3)

स्रष्टारमस्य जगतश्चेत्पश्यामि सदाशिवम्॥ नानापृच्छाभिरथ तं कुर्यां नाथं विलज्जितम्॥

sraṣṭāramasya jagataścetpaśyāmi sadāśivam|| nānāpṛcchābhiratha taṁ kuryāṁ nāthaṁ vilajjitam||

"If only I could behold Sadashiva, the Creator of this world, I would confront that Lord with so many questions as to make him abashed."

Verse 4 (skanda.1.81.4)

अपूर्यमाणं तव किं जगत्संसृजनं विना॥ निरीह बहुधा यत्ते सृष्टं भार्गववज्जगत्॥

apūryamāṇaṁ tava kiṁ jagatsaṁsṛjanaṁ vinā|| nirīha bahudhā yatte sṛṣṭaṁ bhārgavavajjagat||

"Was some desire of yours left unfulfilled, that, though desireless, you fashioned this world in so many varied ways?"

Verse 5 (skanda.1.81.5)

सचेतनेन शुद्धेन रागादिरहितेन च॥ अथ कस्मादात्मसदृशं न सृष्टं निर्मितं जडम्॥

sacetanena śuddhena rāgādirahitena ca|| atha kasmādātmasadṛśaṁ na sṛṣṭaṁ nirmitaṁ jaḍam||

"Being conscious, pure, and free from passion, why did you not create a world conscious like yourself? Why fashion instead this world of inert matter?"

Verse 6 (skanda.1.81.6)

निर्वैरेण समेनाथ सुखदुःखभवाभवैः॥ ब्रह्मादिकीटपर्यन्तं किमेव क्लिश्यते जगत्॥

nirvaireṇa samenātha sukhaduḥkhabhavābhavaiḥ|| brahmādikīṭaparyantaṁ kimeva kliśyate jagat||

"Being free of enmity and impartial toward all, why does this entire world, from Brahma down to the lowliest worm, suffer such affliction through happiness and sorrow, birth and death?"

Verse 7 (skanda.1.81.7)

कांश्चित्स्वर्गेथ नरके पातयंस्त्वं सदाशिव॥ किं फलं समवाप्नोषि किमेवं कुरुषे वद॥

kāṁścitsvargetha narake pātayaṁstvaṁ sadāśiva|| kiṁ phalaṁ samavāpnoṣi kimevaṁ kuruṣe vada||

"O Sadashiva, casting some into heaven and others into hell — what fruit do you gain from this? Why do you act in this way? Tell me."

Verse 8 (skanda.1.81.8)

इष्टैः पुत्रादिभिर्नाथ वियुक्ता मानवा ह्यमी॥ क्रंदंति करुणासार किं घृणापि भवेन्न ते॥

iṣṭaiḥ putrādibhirnātha viyuktā mānavā hyamī|| kraṁdaṁti karuṇāsāra kiṁ ghṛṇāpi bhavenna te||

"O Lord, these human beings, separated from their beloved sons and the like, cry out in anguish. O very essence of compassion, do you feel no pity for them at all?"

Verse 9 (skanda.1.81.9)

अतीव नोचितं सर्वमेतदीश्वर सर्वथा॥ यत्ते भक्ताः समं पापैर्मज्जंते दुःखसागरे॥

atīva nocitaṁ sarvametadīśvara sarvathā|| yatte bhaktāḥ samaṁ pāpairmajjaṁte duḥkhasāgare||

"O Lord, all this is exceedingly improper, that even your devotees drown in the ocean of suffering, just like sinners."

Verse 10 (skanda.1.81.10)

एवंविधेन संसारचारित्रेण विमोहिताः॥ स्थानां तरं न यास्यामि भोक्ष्ये पास्यामि नोदकम्॥

evaṁvidhena saṁsāracāritreṇa vimohitāḥ|| sthānāṁ taraṁ na yāsyāmi bhokṣye pāsyāmi nodakam||

Bewildered by the ways of worldly existence in this manner, he resolved: "I shall not stir from this place, nor shall I eat, nor shall I drink even water."

Verse 11 (skanda.1.81.11)

मरणांतमेव यास्यामि स्थास्ये संचिंतयन्नदः॥ स एवं विमृशन्नेव नंदभद्रः स्वयं स्थितः॥

maraṇāṁtameva yāsyāmi sthāsye saṁciṁtayannadaḥ|| sa evaṁ vimṛśanneva naṁdabhadraḥ svayaṁ sthitaḥ||

"I shall remain here, resolved, unto death itself." Thinking thus, Nandabhadra himself remained fixed in that very place.

Verse 12 (skanda.1.81.12)

ततश्चतुर्थे दिवसे बहूकतटे शुभे॥ कश्चिद्बालः सप्तवर्षः पीडापीडित आययौ॥

tataścaturthe divase bahūkataṭe śubhe|| kaścidbālaḥ saptavarṣaḥ pīḍāpīḍita āyayau||

Then, on the fourth day, at the auspicious bank of Bahudaka, a boy of seven years, grievously afflicted, arrived there.

Verse 13 (skanda.1.81.13)

कृशोतीव गलत्कुष्ठी प्रमुह्यंश्च पदेपेद॥ नंदभद्रमुवाचेदं कृच्छ्रात्संस्तभ्य बालकः॥

kṛśotīva galatkuṣṭhī pramuhyaṁśca padepeda|| naṁdabhadramuvācedaṁ kṛcchrātsaṁstabhya bālakaḥ||

He was terribly emaciated, his body wasting away with leprosy, stumbling at every step. With great difficulty steadying himself, the boy spoke to Nandabhadra:

Verse 14 (skanda.1.81.14)

अहो सुरूपसर्वांग कस्माद्दुःखी भवानपि॥ ततोस्य कारणं सर्वं व्याचष्ट नंदभद्रकः॥

aho surūpasarvāṁga kasmādduḥkhī bhavānapi|| tatosya kāraṇaṁ sarvaṁ vyācaṣṭa naṁdabhadrakaḥ||

"Ah, you of such fair form — why are you too so sorrowful?" Then Nandabhadra explained to him the entire cause of his grief.

Verse 15 (skanda.1.81.15)

श्रुत्वा तत्कारणं सर्वं बालो दीनमना ब्रवीत्॥ अहो हा कष्टमत्युग्रं बुधानां यदबुद्धिता॥

śrutvā tatkāraṇaṁ sarvaṁ bālo dīnamanā bravīt|| aho hā kaṣṭamatyugraṁ budhānāṁ yadabuddhitā||

Having heard the whole cause, the boy, his heart heavy, said: "Ah, alas! What terrible misery it is that even the wise can be so lacking in wisdom!"

Verse 16 (skanda.1.81.16)

संपूर्णेंद्रियगात्रा यन्मर्तुमिच्छंति वै वृथा॥ मुहूर्ताद्ध्यत्र खट्वांगो मोक्षमार्गमुपागतः॥

saṁpūrṇeṁdriyagātrā yanmartumicchaṁti vai vṛthā|| muhūrtāddhyatra khaṭvāṁgo mokṣamārgamupāgataḥ||

"— those who, though possessing every limb and faculty intact, wish to die for nothing! Why, even King Khatvanga attained the path to liberation within the span of a single muhurta."

Verse 17 (skanda.1.81.17)

तदहो भारतं खंडं सत्यायुषि त्यजेद्धि कः॥ अहमेव दृढो मन्ये पितृभ्यां यो विवर्जितः॥

tadaho bhārataṁ khaṁḍaṁ satyāyuṣi tyajeddhi kaḥ|| ahameva dṛḍho manye pitṛbhyāṁ yo vivarjitaḥ||

"Ah, in this land of Bharata, who would abandon a genuine lifespan while it still remains? It is I alone who consider myself truly steadfast, deprived even of my own parents."

Verse 18 (skanda.1.81.18)

अशक्तश्चलितुं वापि मर्तुमिच्छामि नापि च॥ सर्वे लाभाः सातिमाना इति सत्या बत श्रुतिः॥

aśaktaścalituṁ vāpi martumicchāmi nāpi ca|| sarve lābhāḥ sātimānā iti satyā bata śrutiḥ||

"Though unable even to walk, I still do not wish to die. How true indeed is that scriptural saying: 'Every gain comes together with honor.'"

Verse 19 (skanda.1.81.19)

संतोषोऽप्युचितस्तुभ्यं देहं यस्य दृढं त्विदम्॥ शरीरं नीरुजं चेन्मे भवेदपि कथंचन॥

saṁtoṣo'pyucitastubhyaṁ dehaṁ yasya dṛḍhaṁ tvidam|| śarīraṁ nīrujaṁ cenme bhavedapi kathaṁcana||

"For one whose body is as sound as yours, contentment alone is fitting. If only my body could somehow become free of this affliction —"

Verse 20 (skanda.1.81.20)

क्षणेक्षणे च तत्कुर्यां भुज्यते यद्युगेयुगे॥ इंद्रियाणि वशे यस्य शरीरं च दृढं भवेत्॥

kṣaṇekṣaṇe ca tatkuryāṁ bhujyate yadyugeyuge|| iṁdriyāṇi vaśe yasya śarīraṁ ca dṛḍhaṁ bhavet||

"— then, at every single moment, I would accomplish what others take ages to achieve merely enjoying. For one whose senses are mastered and whose body is sound,"

Verse 21 (skanda.1.81.21)

सोऽप्यन्यदिच्छते चेच्च कोऽन्यस्तस्मादचेतनः॥ शोकस्थानसहस्राणि हर्षस्थानशतानि च॥

so'pyanyadicchate cecca ko'nyastasmādacetanaḥ|| śokasthānasahasrāṇi harṣasthānaśatāni ca||

"— if even such a one still desires something else, who could be more senseless than he? Thousands of occasions for grief and hundreds of occasions for joy —"

Verse 22 (skanda.1.81.22)

दिवसे दिवसे मूढमावशंति न पंडितम्॥ न हि ज्ञानविरुद्धेषु बह्वपायेषु कर्मसु॥

divase divase mūḍhamāvaśaṁti na paṁḍitam|| na hi jñānaviruddheṣu bahvapāyeṣu karmasu||

"— overtake the fool day after day, but never the truly wise man. In undertakings contrary to knowledge, fraught with many dangers —"

Verse 23 (skanda.1.81.23)

मूलघातिषु सज्जंते बुद्धिमंतो भवद्विधाः॥ अष्टांगां बुद्धिमाहुर्यां सर्वाश्रेयोविघातिनीम॥

mūlaghātiṣu sajjaṁte buddhimaṁto bhavadvidhāḥ|| aṣṭāṁgāṁ buddhimāhuryāṁ sarvāśreyovighātinīma||

"— that strike at one's very root, wise men, men like yourself, never entangle themselves. That eightfold intellect which is declared to be the destroyer of every welfare,"

Verse 24 (skanda.1.81.24)

श्रुतिस्मृत्यविरुद्धा सा बुद्धिस्त्वय्यस्ति निर्मला॥ अथ कृच्छ्रेषु दुर्गेषु व्यापत्सु स्वजनस्य च॥

śrutismṛtyaviruddhā sā buddhistvayyasti nirmalā|| atha kṛcchreṣu durgeṣu vyāpatsu svajanasya ca||

"— that unblemished intellect, unopposed to the Shruti and Smriti, is present in you. Even amid hardships, dire straits, and calamities befalling one's own kin —"

Verse 25 (skanda.1.81.25)

शारीरमानसैर्दुःखैर्न सीदंति भवद्विधाः॥ नाप्राप्यमभिवांछंति नष्टं नेच्छंति शोचितुम्॥

śārīramānasairduḥkhairna sīdaṁti bhavadvidhāḥ|| nāprāpyamabhivāṁchaṁti naṣṭaṁ necchaṁti śocitum||

"— men such as yourself do not sink under bodily and mental suffering. They neither long for what cannot be attained, nor wish to grieve over what is already lost."

Verse 26 (skanda.1.81.26)

आपत्सु च न मुह्यंति नराः पंडितबुद्धयः॥ मनोदेहसमुत्थाभ्यां दुःखाभ्यामर्पितं जगत्॥

āpatsu ca na muhyaṁti narāḥ paṁḍitabuddhayaḥ|| manodehasamutthābhyāṁ duḥkhābhyāmarpitaṁ jagat||

"Men of learned intellect do not become bewildered even amid calamities. This world is beset by suffering of two kinds, arising from the mind and from the body."

Verse 27 (skanda.1.81.27)

तयोर्व्याससमासाभ्यां शमोपायमिमं श्रृणु॥ व्याधेरनिष्टसंस्पर्शाच्छ्रमादिष्टविसर्जनात्॥

tayorvyāsasamāsābhyāṁ śamopāyamimaṁ śrṛṇu|| vyādheraniṣṭasaṁsparśācchramādiṣṭavisarjanāt||

Hear now this means of quelling both, in brief and in detail. From disease, from contact with the unwanted, from exertion, and from the loss of what is dear —

Verse 28 (skanda.1.81.28)

चतुर्भिः कारणैर्दुःखं शीरीरं मानसं च यत्॥ मानसं चाप्यप्रियस्य संयोगः प्रियवर्जनम्॥

caturbhiḥ kāraṇairduḥkhaṁ śīrīraṁ mānasaṁ ca yat|| mānasaṁ cāpyapriyasya saṁyogaḥ priyavarjanam||

— from these four causes arise both bodily and mental suffering. Mental suffering also arises from union with the unpleasant and separation from the beloved.

Verse 29 (skanda.1.81.29)

द्विप्रकारं महाकष्टं द्वयोरेतदुदाहृतम्॥ मानसेन हि दुःखेन शरीरमुपतप्यते॥

dviprakāraṁ mahākaṣṭaṁ dvayoretadudāhṛtam|| mānasena hi duḥkhena śarīramupatapyate||

This great suffering is thus described as being twofold. It is through mental suffering that the body itself becomes afflicted,

Verse 30 (skanda.1.81.30)

अयःपिंडेन तप्तेन कुंभसंस्थमिवोदकम्॥ तदाशु प्रति काराच्च सततं च विवर्जनात्॥

ayaḥpiṁḍena taptena kuṁbhasaṁsthamivodakam|| tadāśu prati kārācca satataṁ ca vivarjanāt||

— just as water in a pot grows hot from a heated lump of iron placed within it. It is quelled by immediate remedy and by constant avoidance,

Verse 31 (skanda.1.81.31)

व्याधेराधेश्च प्रशमः क्रियायोगद्वयेन तु॥ मानसं शमयेत्तस्माज्ज्ञानेनाग्निमिवांबुना॥

vyādherādheśca praśamaḥ kriyāyogadvayena tu|| mānasaṁ śamayettasmājjñānenāgnimivāṁbunā||

— for the alleviation of both bodily disease and mental anguish comes through two combined means, action and yoga. Therefore mental suffering should be quelled through knowledge, just as fire is quelled by water.

Verse 32 (skanda.1.81.32)

प्रशांते मानसे ह्यस्य शारीरमुपशाम्ति॥ मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते॥

praśāṁte mānase hyasya śārīramupaśāmti|| manaso duḥkhamūlaṁ tu sneha ityupalabhyate||

When the mind is at peace, the body's suffering too subsides. The very root of the mind's suffering is found to be attachment.

Verse 33 (skanda.1.81.33)

स्नेहाच्च सज्जनो नित्यं जन्तुर्दुःखमुपैति च॥ स्नेहमूलानि दुःखानि स्नेहजानि भायानि च॥

snehācca sajjano nityaṁ janturduḥkhamupaiti ca|| snehamūlāni duḥkhāni snehajāni bhāyāni ca||

It is through attachment alone that even a good-hearted being falls, again and again, into suffering. Sorrows are rooted in attachment, and fears too are born from attachment.

Verse 34 (skanda.1.81.34)

शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते॥

śokaharṣau tathāyāsaḥ sarvaṁ snehātpravartate||

Grief, joy, and exertion — all of these arise from attachment alone.

Verse 35 (skanda.1.81.35)

स्नेहात्करणरागश्च प्रजज्ञे वैषयस्तथा॥ अश्रेयस्कावुभावतौ पूर्वस्तत्र गुरुः स्मृतः॥

snehātkaraṇarāgaśca prajajñe vaiṣayastathā|| aśreyaskāvubhāvatau pūrvastatra guruḥ smṛtaḥ||

From attachment arise both attraction of the senses and attraction to sense-objects. Both of these are inauspicious, and of the two, the former is held to be the graver.

Verse 36 (skanda.1.81.36)

त्यागी तस्मान्न दुःखी स्यान्नर्वैरो निरवग्रहः॥ अत्यागी जन्ममरणे प्राप्नोतीह पुनःपुनः॥

tyāgī tasmānna duḥkhī syānnarvairo niravagrahaḥ|| atyāgī janmamaraṇe prāpnotīha punaḥpunaḥ||

Therefore one who has renounced, who is free from enmity and free from stubborn insistence, is never sorrowful. But one who does not renounce is condemned to repeated birth and death in this world.

Verse 37 (skanda.1.81.37)

तस्मात्स्नेहं न लिप्सेन मित्रेभ्यो धनसंचयात्॥ स्वशरीरसमुत्थं च ज्ञानेन विनिर्वतयेत्॥

tasmātsnehaṁ na lipsena mitrebhyo dhanasaṁcayāt|| svaśarīrasamutthaṁ ca jñānena vinirvatayet||

Therefore one should not seek attachment through friends or the accumulation of wealth. Even the attachment arising from one's own body should be dispelled through knowledge.

Verse 38 (skanda.1.81.38)

ज्ञानान्वितेषु सिद्धेषु शास्त्रूज्ञेषु कृतात्मसु॥ न तेषु सज्जते स्नेहः पद्मपत्रेष्विवोदकम्॥

jñānānviteṣu siddheṣu śāstrūjñeṣu kṛtātmasu|| na teṣu sajjate snehaḥ padmapatreṣvivodakam||

Attachment does not cling to those endowed with knowledge, the accomplished, the learned in scripture, and those of perfected self — just as water does not cling to a lotus leaf.

Verse 39 (skanda.1.81.39)

रागाभिभूतः पुरुषः कामेन परिकृष्यते॥ इच्छा संजायते चास्य ततस्तृष्णा प्रवर्धते॥

rāgābhibhūtaḥ puruṣaḥ kāmena parikṛṣyate|| icchā saṁjāyate cāsya tatastṛṣṇā pravardhate||

A man overcome by passion is dragged along by desire. Desire arises within him, and from that, craving keeps on growing.

Verse 40 (skanda.1.81.40)

तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी मता॥ अधर्मबहुला चैव घोररूपानुबंधिनी॥

tṛṣṇā hi sarvapāpiṣṭhā nityodvegakarī matā|| adharmabahulā caiva ghorarūpānubaṁdhinī||

Craving indeed is the most sinful of all things, ever held to be the cause of constant agitation. It is heavily laden with unrighteousness and clings, following after one, in terrible forms.

Verse 41 (skanda.1.81.41)

या दुस्त्यजा दुर्मतिभिर्या न जीर्यतः॥ यासौ प्राणांतिको रोगस्तां तृष्णां त्यजतः सुखम्॥

yā dustyajā durmatibhiryā na jīryataḥ|| yāsau prāṇāṁtiko rogastāṁ tṛṣṇāṁ tyajataḥ sukham||

That which is so hard for the foolish to abandon, which does not weaken even in old age, and which is like a mortal, life-ending disease — happiness comes only to one who abandons that very craving.

Verse 42 (skanda.1.81.42)

अनाद्यंता तु सा तृष्णा ह्यंतर्देहगता नृणाम्॥ विनाशयति संभूता लोहं लोहमलो यथा॥

anādyaṁtā tu sā tṛṣṇā hyaṁtardehagatā nṛṇām|| vināśayati saṁbhūtā lohaṁ lohamalo yathā||

That craving is without beginning or end, dwelling always within the very body of men. Once it arises, it destroys him, just as rust, born from iron itself, consumes the very iron.

Verse 43 (skanda.1.81.43)

यथैवैधः समुत्थेन वह्निना नाशमृच्छति॥ तथाऽकृतात्मा लोबेन स्वोत्पन्नेन विनश्यति॥

yathaivaidhaḥ samutthena vahninā nāśamṛcchati|| tathā'kṛtātmā lobena svotpannena vinaśyati||

Just as firewood is destroyed by the very fire it produces, so too is an undisciplined man destroyed by the greed born from within his own self.

Verse 44 (skanda.1.81.44)

तस्माल्लोभो न कर्तव्यः शरीरे चात्मबंधुषु॥ प्राप्तेषु व न हृष्येत नाशो वापि न शोचयेत्॥

tasmāllobho na kartavyaḥ śarīre cātmabaṁdhuṣu|| prāpteṣu va na hṛṣyeta nāśo vāpi na śocayet||

Therefore one should never harbor greed even for one's own body or one's own kin. One should not rejoice when something is gained, nor grieve when it is lost.

Verse 45 (skanda.1.81.45)

॥नंदभद्र उवाच॥ अहो बाल न बालस्त्वं मतो मे त्वां नमाम्यहम्॥ त्वद्वाक्यैरतितृप्तोऽहं त्वां तु प्रक्ष्यामि किंचन॥

||naṁdabhadra uvāca|| aho bāla na bālastvaṁ mato me tvāṁ namāmyaham|| tvadvākyairatitṛpto'haṁ tvāṁ tu prakṣyāmi kiṁcana||

Nandabhadra said: "Ah, child, I do not think you are truly a child. I bow to you. I am deeply satisfied by your words, yet still I wish to ask you something."

Verse 46 (skanda.1.81.46)

कामक्रोधावहंकारमिंद्रियाणि च मानवाः॥ निंदंति तत्र मे नित्यं विवक्षेयं प्रजायते॥

kāmakrodhāvahaṁkāramiṁdriyāṇi ca mānavāḥ|| niṁdaṁti tatra me nityaṁ vivakṣeyaṁ prajāyate||

"Desire, anger, ego, and the senses — men constantly condemn all of these. On this matter, a persistent question keeps arising in my mind."

Verse 47 (skanda.1.81.47)

अहमेष ममेदं च कार्यमीदृशकस्त्वहम्॥ इत्यादि चात्मविज्ञानमहंकार इति स्मृतः॥

ahameṣa mamedaṁ ca kāryamīdṛśakastvaham|| ityādi cātmavijñānamahaṁkāra iti smṛtaḥ||

"'I am this,' 'this is my duty,' 'I am such-and-such' — this kind of self-referential understanding is what is termed ego."

Verse 48 (skanda.1.81.48)

परिहार्यः य चेत्तं च विनोन्मत्तः प्रकीर्यते॥ कामोऽभिलाष इत्युक्तः सं चेत्पुंसा विवर्ज्यते॥

parihāryaḥ ya cettaṁ ca vinonmattaḥ prakīryate|| kāmo'bhilāṣa ityuktaḥ saṁ cetpuṁsā vivarjyate||

"If this ego is to be discarded entirely, then without it a man would seem like a madman. Desire is defined as longing — and if a man abandons this too,"

Verse 49 (skanda.1.81.49)

कथं स्वर्गो मुमुक्षा वा साध्यते दृषदा यथा॥ क्रोधो वा यदि संत्याज्यस्ततः शत्रुक्षयः कथम्॥

kathaṁ svargo mumukṣā vā sādhyate dṛṣadā yathā|| krodho vā yadi saṁtyājyastataḥ śatrukṣayaḥ katham||

"— then how could heaven or the desire for liberation ever be accomplished, any more than by a mere stone? And if anger too must be abandoned, how then would one's enemies ever be destroyed?"

Verse 50 (skanda.1.81.50)

बाह्यानामांतराणां वा विना तं तृणवद्विदुः॥ इंद्रियाणि निगृह्यैव दुष्टानीति निपीडयेत्॥

bāhyānāmāṁtarāṇāṁ vā vinā taṁ tṛṇavadviduḥ|| iṁdriyāṇi nigṛhyaiva duṣṭānīti nipīḍayet||

"Without it, whether against outward or inward enemies, one is regarded as insignificant as a blade of grass. And if the senses too are to be suppressed, being called wicked,"

Verse 51 (skanda.1.81.51)

कथं स्याद्धर्मश्रवणं कथं वा जीवनं भवेत्॥ एतस्मिन्मे मनो विद्धंखिद्यतेऽज्ञानसंकटे॥

kathaṁ syāddharmaśravaṇaṁ kathaṁ vā jīvanaṁ bhavet|| etasminme mano viddhaṁkhidyate'jñānasaṁkaṭe||

"— then how could one even hear the teachings of dharma, and how could life itself proceed at all? My mind is pierced and distressed by this very tangle of confusion."

Verse 52 (skanda.1.81.52)

तथा कस्मादिदं सृष्टं जडं विश्वं चिदात्मना॥ एवं यद्बहुधा क्लेशः पीड्यते हा कुतस्त्विदम्॥

tathā kasmādidaṁ sṛṣṭaṁ jaḍaṁ viśvaṁ cidātmanā|| evaṁ yadbahudhā kleśaḥ pīḍyate hā kutastvidam||

"And why was this world of inert matter created at all by a conscious self? Why is it thus afflicted with manifold suffering — whence does all this even arise?"

Verse 53 (skanda.1.81.53)

॥बाल उवाच॥ सम्यगेतद्यथा पृष्टं यत्र मुह्यंति जंतवः॥ श्रृण्वेकाग्रमना भूत्वा ज्ञातं द्वैपायनान्मया॥

||bāla uvāca|| samyagetadyathā pṛṣṭaṁ yatra muhyaṁti jaṁtavaḥ|| śrṛṇvekāgramanā bhūtvā jñātaṁ dvaipāyanānmayā||

The boy said: "You have asked this question well — it is precisely this matter in which beings become bewildered. Listen with a focused mind to what I learned from Dvaipayana Vyasa."

Verse 54 (skanda.1.81.54)

प्रकृतिः पुरुषश्चैव अनादी श्रृणुमः पुरा॥ साधर्म्येणावतिष्ठेते सृष्टेः प्रागजरामरौ॥

prakṛtiḥ puruṣaścaiva anādī śrṛṇumaḥ purā|| sādharmyeṇāvatiṣṭhete sṛṣṭeḥ prāgajarāmarau||

Prakriti and Purusha, we have heard from ancient times, are both without beginning. Before creation, both of these rested in equal nature, ageless and undying.

Verse 55 (skanda.1.81.55)

ततः कालस्वबावाभ्यां प्रेरिता प्रकृतिः पुरा॥ पुंसः संयोगमैच्छत्सा तदभावात्प्रकुप्यत॥

tataḥ kālasvabāvābhyāṁ preritā prakṛtiḥ purā|| puṁsaḥ saṁyogamaicchatsā tadabhāvātprakupyata||

Then, driven by Time and by her own nature, Prakriti, in ancient times, desired union with Purusha. When that union failed to occur, she grew agitated.

Verse 56 (skanda.1.81.56)

ततस्तमोमयी सा च लीलया देववीक्षिता॥ राजसी समभूद्दूष्टा सात्त्विकी समजायत॥

tatastamomayī sā ca līlayā devavīkṣitā|| rājasī samabhūddūṣṭā sāttvikī samajāyata||

Then that Prakriti, made of tamas, being glanced upon by the playful gaze of the Lord, became rajasic and mixed, and thereafter became sattvic as well.

Verse 57 (skanda.1.81.57)

एवं त्रिगुणतां याता प्रकृतिर्देवदर्शनात्॥ तां समास्थाय परमस्त्रिमूर्तिः समजायत॥

evaṁ triguṇatāṁ yātā prakṛtirdevadarśanāt|| tāṁ samāsthāya paramastrimūrtiḥ samajāyata||

Thus, through the sight of the Lord, Prakriti attained the state of possessing the three gunas. Established within her, the threefold form of the Supreme then came into being.

Verse 58 (skanda.1.81.58)

तस्याः प्रोच्चारणार्थं च प्रवृत्तः स्वांशतस्ततः॥ असूयत महत्तत्त्वं त्रिगुणं तद्विदुर्बुधाः॥

tasyāḥ proccāraṇārthaṁ ca pravṛttaḥ svāṁśatastataḥ|| asūyata mahattattvaṁ triguṇaṁ tadvidurbudhāḥ||

To give expression to herself, proceeding from her own portion, she gave birth to the Mahat-tattva, which the wise know to be threefold in its gunas.

Verse 59 (skanda.1.81.59)

अहंकार स्ततो जातः सत्त्वराजसतामसः॥ तमो रजस्त्वमापद्य रजः सत्त्वगुणं नयेत्॥

ahaṁkāra stato jātaḥ sattvarājasatāmasaḥ|| tamo rajastvamāpadya rajaḥ sattvaguṇaṁ nayet||

From this arose Ahamkara, the ego, threefold in sattva, rajas, and tamas. Tamas, on attaining the state of rajas, and rajas in turn, lead onward toward the quality of sattva.

Verse 60 (skanda.1.81.60)

शुद्धसत्त्वे ततो मोक्षं प्रवदंति मनीषिणः॥ तमसो रजसस्त स्मात्संशुद्ध्यर्थं च सर्वशः॥

śuddhasattve tato mokṣaṁ pravadaṁti manīṣiṇaḥ|| tamaso rajasasta smātsaṁśuddhyarthaṁ ca sarvaśaḥ||

The wise declare that liberation is attained only in pure sattva. Therefore, in order to thoroughly purify tamas and rajas alike,

Verse 61 (skanda.1.81.61)

जीवात्मसंज्ञान्स्वीयांशान्व्यभजत्परमेश्वरः॥ तावंतस्ते च क्षेत्र्ज्ञा देहा यावंत एव हि॥

jīvātmasaṁjñānsvīyāṁśānvyabhajatparameśvaraḥ|| tāvaṁtaste ca kṣetrjñā dehā yāvaṁta eva hi||

— the Supreme Lord divided his own portions into what are called individual souls, jivas. There are exactly as many such knowers-of-the-field, jivas, as there are bodies,

Verse 62 (skanda.1.81.62)

निःसरंति यथा लोहात्तप्तल्लिंगात्स्फुलिंगकाः॥ तन्मात्रभूतसर्गोयमहंकारात्तु तामसात्॥

niḥsaraṁti yathā lohāttaptalliṁgātsphuliṁgakāḥ|| tanmātrabhūtasargoyamahaṁkārāttu tāmasāt||

— just as sparks fly forth from a red-hot mass of iron. This creation of the subtle elements and the gross elements arose from the tamasic aspect of ego,

Verse 63 (skanda.1.81.63)

इंद्रियाणां सात्त्विकाच्च त्रिगुणानि च तान्यपि॥ एतैः संसिद्धयंत्रेण सच्चिदानन्दवीक्षणात्॥

iṁdriyāṇāṁ sāttvikācca triguṇāni ca tānyapi|| etaiḥ saṁsiddhayaṁtreṇa saccidānandavīkṣaṇāt||

— while the senses arose from the sattvic aspect of ego, and these too are threefold in their gunas. Through these, by this very apparatus of accomplishment, through the vision of Sat-Chit-Ananda,

Verse 64 (skanda.1.81.64)

रजस्तमश्च शोध्यंते सत्त्वेनैव मुमुक्षुभिः॥ तस्मात्कामं च क्रोधं च इंद्रियाणां प्रवर्तनम्॥

rajastamaśca śodhyaṁte sattvenaiva mumukṣubhiḥ|| tasmātkāmaṁ ca krodhaṁ ca iṁdriyāṇāṁ pravartanam||

— those seeking liberation purify rajas and tamas through sattva alone. Therefore desire, anger, and the very activity of the senses —

Verse 65 (skanda.1.81.65)

अहंकारं च संसेव्य सात्त्विकीं सिद्धिमश्नुते॥ राजसास्तामसाश्चैव त्याज्याः कामादयस्त्वमी॥

ahaṁkāraṁ ca saṁsevya sāttvikīṁ siddhimaśnute|| rājasāstāmasāścaiva tyājyāḥ kāmādayastvamī||

— and ego too, when engaged in their sattvic form, lead to sattvic accomplishment. It is only the rajasic and tamasic forms of desire and the rest that should be renounced.

Verse 66 (skanda.1.81.66)

सात्त्विकाः सर्वदा सेव्याः संसारविजिगीषुभिः॥ गुणत्रयस्य वक्ष्यामि संक्षेपाल्लक्षणं तव॥

sāttvikāḥ sarvadā sevyāḥ saṁsāravijigīṣubhiḥ|| guṇatrayasya vakṣyāmi saṁkṣepāllakṣaṇaṁ tava||

Those who wish to conquer worldly existence should always cultivate the sattvic forms alone. I shall now describe to you, in brief, the characteristics of the three gunas.

Verse 67 (skanda.1.81.67)

सास्त्राभ्यासस्ततो ज्ञानं शौचमिंद्रियनिग्रहः॥ धर्मक्रियात्मचिंता च सात्त्विकं गुण लक्षणम्॥

sāstrābhyāsastato jñānaṁ śaucamiṁdriyanigrahaḥ|| dharmakriyātmaciṁtā ca sāttvikaṁ guṇa lakṣaṇam||

The study of scripture, knowledge, purity, control of the senses, righteous action, and reflection upon the self — these are the marks of the sattvic quality.

Verse 68 (skanda.1.81.68)

अन्यायेन धनादानं तंद्री नास्तिक्यमेव च॥ क्रौर्यं च याचकाद्यं च तामसं गुणलक्षणम्॥

anyāyena dhanādānaṁ taṁdrī nāstikyameva ca|| krauryaṁ ca yācakādyaṁ ca tāmasaṁ guṇalakṣaṇam||

Taking wealth unjustly, sloth, unbelief, cruelty, and driving away beggars and the like — these are the marks of the tamasic quality.

Verse 69 (skanda.1.81.69)

तस्माद्बुद्धिमुकैस्त्वतैः सात्त्विकैर्देवतां भजेत्॥ राजसैर्मानवत्वं च तामसैः स्थाणुयोनिता॥

tasmādbuddhimukaistvataiḥ sāttvikairdevatāṁ bhajet|| rājasairmānavatvaṁ ca tāmasaiḥ sthāṇuyonitā||

Therefore the wise should attain divinity through sattvic qualities. Through rajasic qualities one attains humanity, and through tamasic qualities, the fixed, stationary forms of existence.

Verse 70 (skanda.1.81.70)

बुद्ध्याद्यैरेव मुक्तिः स्यादेतैरेव च यातना॥

buddhyādyaireva muktiḥ syādetaireva ca yātanā||

Liberation comes through intellect and the sattvic faculties alone, and it is through these very faculties, when corrupted, that torment too comes about.

Verse 71 (skanda.1.81.71)

अमीषां चाप्य भावे वै न किंचिदुपपद्यते॥ कलादो हि कलादीनां सुवर्णं शोधयेद्यथा॥

amīṣāṁ cāpya bhāve vai na kiṁcidupapadyate|| kalādo hi kalādīnāṁ suvarṇaṁ śodhayedyathā||

In the absence of these, nothing at all can be accomplished. Just as a goldsmith refines pure gold out of an alloy,

Verse 72 (skanda.1.81.72)

तथा रजस्तमश्चैव संशोध्ये सात्त्विकैर्गुणैः॥ अस्मादेव गुणानां च समवायादनादिजात्॥

tathā rajastamaścaiva saṁśodhye sāttvikairguṇaiḥ|| asmādeva guṇānāṁ ca samavāyādanādijāt||

— so too should rajas and tamas be purified by the sattvic qualities. From this very combination of the beginningless gunas —

Verse 73 (skanda.1.81.73)

सुखिनो दुःखिनश्चैव प्राणिनः शास्त्रदर्शिनः॥ अष्टाविंशतिलक्षैश्च गुणमेकैकमीश्वरः॥

sukhino duḥkhinaścaiva prāṇinaḥ śāstradarśinaḥ|| aṣṭāviṁśatilakṣaiśca guṇamekaikamīśvaraḥ||

— beings, according to those learned in the scriptures, become happy or sorrowful. The Lord apportioned each single guna, in the ratio of twenty-eight hundred thousand,

Verse 74 (skanda.1.81.74)

व्यभजच्चतुरा शीतिलक्षास्ता जीवयोनयः॥ सकाशान्मनसस्तद्वदात्मनः प्रभवंति हि॥

vyabhajaccaturā śītilakṣāstā jīvayonayaḥ|| sakāśānmanasastadvadātmanaḥ prabhavaṁti hi||

— thus dividing them into the eighty-four hundred thousand species of living beings. These arise from proximity to the mind, and likewise from the self.

Verse 75 (skanda.1.81.75)

ईश्वरांशाश्च ते सर्वे मोहिताः प्राकृतैर्गुणैः॥ क्लेशानासादयंत्येव यथैवाधिकृता विभोः॥

īśvarāṁśāśca te sarve mohitāḥ prākṛtairguṇaiḥ|| kleśānāsādayaṁtyeva yathaivādhikṛtā vibhoḥ||

All these souls, though portions of the Lord, become deluded by the gunas of Prakriti, and thus experience affliction, each in accordance with the station allotted to him by the Lord.

Verse 76 (skanda.1.81.76)

अन्नानां पयसां चापि जीवानां चाथ श्रेयसे॥ मानुष्यमाहुस्तत्त्वज्ञाः शिवभावेन भावितम्॥

annānāṁ payasāṁ cāpi jīvānāṁ cātha śreyase|| mānuṣyamāhustattvajñāḥ śivabhāvena bhāvitam||

For the welfare of food, of water, and of all living beings alike, those who know the truth speak of human birth as one to be infused with the very spirit of Shiva.

Verse 77 (skanda.1.81.77)

॥नंदभद्र उवाच॥ एवमेतत्किं तु भूयः प्रक्ष्याम्येतन्महामते॥ ईश्वराः सर्वदातारः पूज्यंते यैश्च देवताः॥

||naṁdabhadra uvāca|| evametatkiṁ tu bhūyaḥ prakṣyāmyetanmahāmate|| īśvarāḥ sarvadātāraḥ pūjyaṁte yaiśca devatāḥ||

Nandabhadra said: "This is so. But, O wise one, I ask you yet another question. The gods, worshipped as all-giving lords —"

Verse 78 (skanda.1.81.78)

स्वभक्तांस्तान्न दुःखेभ्यः कस्माद्रक्षंति मानवान्॥ विशेषात्केपि दृश्यंते दुःखमग्नाः सुरान्रताः॥

svabhaktāṁstānna duḥkhebhyaḥ kasmādrakṣaṁti mānavān|| viśeṣātkepi dṛśyaṁte duḥkhamagnāḥ surānratāḥ||

"— why do they not protect their own devoted followers from suffering? Especially since some, even while devoted to the gods, are still seen sunk deep in sorrow."

Verse 79 (skanda.1.81.79)

इति मे मुह्यते बुद्धिस्त्वं वा किं बाल मन्यसे॥

iti me muhyate buddhistvaṁ vā kiṁ bāla manyase||

"This matter leaves my understanding utterly confused. Child, what do you think of this?"

Verse 80 (skanda.1.81.80)

॥बाल उवाच॥ अशुचिश्च शुचिश्चापि देवभक्तो द्विधा स्मृतः॥ कर्मणा मनसा वाचा तद्रतो भक्त उच्यते॥

||bāla uvāca|| aśuciśca śuciścāpi devabhakto dvidhā smṛtaḥ|| karmaṇā manasā vācā tadrato bhakta ucyate||

The boy said: "A devotee of the gods is said to be of two kinds — impure and pure. One who, in action, mind, and speech, remains devoted solely to the deity is called a true devotee."

Verse 81 (skanda.1.81.81)

अशुचिर्देवताश्चैव यदा पूजयते नरः॥ तदा भूतान्या विशंति स च मुह्यति तत्क्षणात्॥

aśucirdevatāścaiva yadā pūjayate naraḥ|| tadā bhūtānyā viśaṁti sa ca muhyati tatkṣaṇāt||

When an impure man worships the gods, other malevolent spirits enter into him, and he becomes bewildered that very instant.

Verse 82 (skanda.1.81.82)

विमूढश्चाप्टयकार्याणि तानि तानि निषेवते॥ ततो विनश्यति क्षिप्रं नाशुचिः पूजयेत्ततः॥ शुचिर्वाभ्यर्चयेद्यश्च तस्य चेदशुभं भवेत्॥

vimūḍhaścāpṭayakāryāṇi tāni tāni niṣevate|| tato vinaśyati kṣipraṁ nāśuciḥ pūjayettataḥ|| śucirvābhyarcayedyaśca tasya cedaśubhaṁ bhavet||

Bewildered, he takes to committing all manner of improper acts, and is thereby swiftly destroyed. Therefore the impure should not undertake worship. And if even a pure man performs worship and misfortune nonetheless befalls him,

Verse 83 (skanda.1.81.83)

तस्य पूर्वकृतं व्यक्तं कर्मणां कोटि मुच्यते॥ महेश्वरो ब्रह्महत्याभयाद्यत्र ततस्ततः॥

tasya pūrvakṛtaṁ vyaktaṁ karmaṇāṁ koṭi mucyate|| maheśvaro brahmahatyābhayādyatra tatastataḥ||

— then it is plain that through this he is freed from millions of accumulated deeds from his past lives. Even Maheshvara, out of fear of the sin of brahmin-slaying, wherever —

Verse 84 (skanda.1.81.84)

सस्नौ तीर्थेषु कस्माच्च इतरो मुच्यते कथम्॥ अम्बरीषसुतां हृत्वा पर्वतान्नारदात्तथा॥

sasnau tīrtheṣu kasmācca itaro mucyate katham|| ambarīṣasutāṁ hṛtvā parvatānnāradāttathā||

— he bathed at sacred tirthas — how, then, could an ordinary person be freed from sin without doing likewise? Having abducted the daughter of Ambarisha from the sages Parvata and Narada,

Verse 85 (skanda.1.81.85)

सीतापहारमापेदे रामोऽन्यो मुच्यते कथम्॥ ब्रह्मापि शिरसश्छेदं कामयित्वा सुतामगात्॥

sītāpahāramāpede rāmo'nyo mucyate katham|| brahmāpi śirasaśchedaṁ kāmayitvā sutāmagāt||

— and Sita, Rama's own wife, was likewise abducted — how, then, could anyone else escape the consequence of sin? Even Brahma had to suffer the severing of his own head for having desired his own daughter.

Verse 86 (skanda.1.81.86)

इंद्रचंद्ररविविष्णुप्रमुखाः प्राप्नुयुः कृतम्॥ तस्मादवश्यं च कृतं भोज्यमेव नरैः सदा॥

iṁdracaṁdraraviviṣṇupramukhāḥ prāpnuyuḥ kṛtam|| tasmādavaśyaṁ ca kṛtaṁ bhojyameva naraiḥ sadā||

Even Indra, the Moon, the Sun, and Vishnu himself, chief among the gods, must reap the fruit of their own deeds. Therefore men too must, without fail, always partake of the fruit of what they have done.

Verse 87 (skanda.1.81.87)

मुच्यते कोऽपि स्वकृतान्नैवेति श्रुतिनिर्णयः॥ किं तु देवप्रसादेन लभ्यमेकं सुरव्रतैः॥

mucyate ko'pi svakṛtānnaiveti śrutinirṇayaḥ|| kiṁ tu devaprasādena labhyamekaṁ suravrataiḥ||

It is the settled conclusion of the scriptures that no one can escape the consequences of his own deeds. But through the grace of the gods and through vows kept to them, one special thing is gained —

Verse 88 (skanda.1.81.88)

बहुभिर्जन्मभिर्भोज्यं भुज्येतैकेन जन्मना॥ तच्च भुक्त्वात तस्त्वर्थो भवेदिति विनिश्चयः॥

bahubhirjanmabhirbhojyaṁ bhujyetaikena janmanā|| tacca bhuktvāta tastvartho bhavediti viniścayaḥ||

— that which would have to be endured over many births can instead be endured within a single birth. Only by thus enduring it does one attain release from it — this is the settled conclusion.

Verse 89 (skanda.1.81.89)

ये तप्यंते गतैः पापैः शुचयो देवताव्रताः॥ इह ते पुत्रपौत्रैश्च मोदंतेऽमुत्र चेह च॥

ye tapyaṁte gataiḥ pāpaiḥ śucayo devatāvratāḥ|| iha te putrapautraiśca modaṁte'mutra ceha ca||

Those pure and devout followers of the gods who suffer for their past sins rejoice here with their sons and grandsons, both in this world and in the next.

Verse 90 (skanda.1.81.90)

तस्माद्देवाः सदा पूज्याः शुचिभिः श्रद्धयान्वितैः॥ प्रकृतिः शोधनीया च स्ववर्णोदितकर्मभिः॥

tasmāddevāḥ sadā pūjyāḥ śucibhiḥ śraddhayānvitaiḥ|| prakṛtiḥ śodhanīyā ca svavarṇoditakarmabhiḥ||

Therefore the gods should always be worshipped by those who are pure and full of faith. One's own nature should be purified through the duties prescribed for one's own varna.

Verse 91 (skanda.1.81.91)

स्वनुष्ठितोऽपि धर्मः स्यात्क्लेशायैव विनाशिवम्॥ दुराचारस्य देवोपि प्राहेति भगवान्हरः॥

svanuṣṭhito'pi dharmaḥ syātkleśāyaiva vināśivam|| durācārasya devopi prāheti bhagavānharaḥ||

Even dharma properly performed by an ill-conducted man leads only to affliction and ruin — so has the Lord Hara himself declared.

Verse 92 (skanda.1.81.92)

भोक्तव्यं स्वकृतं तस्मात्पूजनीयः सदाशिवः॥ स्वाचारेण परित्याज्यौ रागद्वेषाविदं परम्॥

bhoktavyaṁ svakṛtaṁ tasmātpūjanīyaḥ sadāśivaḥ|| svācāreṇa parityājyau rāgadveṣāvidaṁ param||

Therefore one must endure the fruit of one's own deeds, and Sadashiva must also be worshipped. Through one's own conduct, one should renounce both attachment and hatred here in this world.

Verse 93 (skanda.1.81.93)

॥नन्दभद्र उवाच॥ शुद्धप्रज्ञ किमेतच्च पापिनोऽपि नरा यदा॥ मोदमानाः प्रदृश्यन्ते दारैरपि धनैरपि॥

||nandabhadra uvāca|| śuddhaprajña kimetacca pāpino'pi narā yadā|| modamānāḥ pradṛśyante dārairapi dhanairapi||

Nandabhadra said: "O one of pure wisdom, what then explains this, that even sinful men are seen rejoicing with their wives and their wealth?"

Verse 94 (skanda.1.81.94)

॥बाल उवाच॥ व्यक्तं तैस्तमसा दत्तं दानं पूर्वेषु जन्मसु॥ रजसा पूजितः शंभुस्तत्प्राप्तं स्वकृतं च तैः॥

||bāla uvāca|| vyaktaṁ taistamasā dattaṁ dānaṁ pūrveṣu janmasu|| rajasā pūjitaḥ śaṁbhustatprāptaṁ svakṛtaṁ ca taiḥ||

The boy said: "Plainly, these people, even while dominated by tamas, gave gifts in their previous births, and, dominated by rajas, worshipped Shambhu — and it is that which they have now obtained, as the fruit of their own past deeds."

Verse 95 (skanda.1.81.95)

किं तु यत्तमसा कर्म कृतं तस्य प्रभावतः॥ धर्माय न रतिर्भूयात्ततस्तेषां विदांवर॥

kiṁ tu yattamasā karma kṛtaṁ tasya prabhāvataḥ|| dharmāya na ratirbhūyāttatasteṣāṁ vidāṁvara||

"But it is precisely because of the influence of that tamasic deed that, O foremost among the wise, they now feel no attraction toward dharma at all."

Verse 96 (skanda.1.81.96)

भुक्त्वा पुण्यफलं याति नरकं संशयः॥ अस्मिंश्च संशये प्रोक्तं मार्कंडेयेन श्रूयते॥

bhuktvā puṇyaphalaṁ yāti narakaṁ saṁśayaḥ|| asmiṁśca saṁśaye proktaṁ mārkaṁḍeyena śrūyate||

"Having enjoyed the fruit of his merit, he then goes to hell — of this there is no doubt. On this very matter, the word spoken by Markandeya is heard —"

Verse 97 (skanda.1.81.97)

इहैवैकस्य नामुत्र अमुत्रैकस्य नो इह॥ इह चामुत्र चैकस्य नामुत्रैकस्य नो इह॥

ihaivaikasya nāmutra amutraikasya no iha|| iha cāmutra caikasya nāmutraikasya no iha||

"For one, the fruit comes here in this world, not in the next. For another, it comes in the next world, not here. For a third, it comes both here and in the next. For a fourth, it comes neither here nor in the next."

Verse 98 (skanda.1.81.98)

पूर्वोपात्तं भवेत्पुण्यं भुक्तिर्नैवार्जयन्त्यपि॥ इह भोगः स वै प्रोक्तो दुर्भगस्याल्पमेधसः॥

pūrvopāttaṁ bhavetpuṇyaṁ bhuktirnaivārjayantyapi|| iha bhogaḥ sa vai prokto durbhagasyālpamedhasaḥ||

One who has past accumulated merit, but earns no fresh merit — his enjoyment takes place here alone; this is declared to be the case of the unfortunate and dull-witted man.

Verse 99 (skanda.1.81.99)

पूर्वोपात्तं यस्य नास्ति तपोभिश्चार्जयत्यपि॥ परलोके तस्य भोगो धीमतः स क्रियात्स्फुटम्॥

pūrvopāttaṁ yasya nāsti tapobhiścārjayatyapi|| paraloke tasya bhogo dhīmataḥ sa kriyātsphuṭam||

One who has no past accumulated merit, but earns fresh merit through penance — his enjoyment, for that wise man, comes plainly in the next world.

Verse 100 (skanda.1.81.100)

पूर्वोपात्तं यस्य नास्ति पुण्यं चेहापि नार्जयेत्॥ ततश्चोहामुत्र वापि भो धिक्तं च नराधमम्॥

pūrvopāttaṁ yasya nāsti puṇyaṁ cehāpi nārjayet|| tataścohāmutra vāpi bho dhiktaṁ ca narādhamam||

One who has no past accumulated merit, and who earns none here either, obtains fruit neither here nor in the next world — shame upon that basest of men!

Verse 101 (skanda.1.81.101)

इति ज्ञात्वा महाभागत्यक्त्वा शल्यानि कृत्स्नशः॥ भज रुद्रं वर्णधर्मं पालयास्मात्परं न हि॥

iti jñātvā mahābhāgatyaktvā śalyāni kṛtsnaśaḥ|| bhaja rudraṁ varṇadharmaṁ pālayāsmātparaṁ na hi||

Knowing this, O most fortunate one, cast aside every doubt entirely, worship Rudra, and observe the duties of your own varna — there is nothing higher than this.

Verse 102 (skanda.1.81.102)

योहि नष्टेष्वभीष्टेषु प्राप्तेष्वपि च शोचति॥ तृप्येत वा भवेद्बन्धो निश्चितं सोऽन्यजन्मनः॥

yohi naṣṭeṣvabhīṣṭeṣu prāpteṣvapi ca śocati|| tṛpyeta vā bhavedbandho niścitaṁ so'nyajanmanaḥ||

Whoever grieves over cherished things that are lost, or becomes wholly satisfied by what he has gained, most certainly binds himself to yet another birth.

Verse 103 (skanda.1.81.103)

॥नन्दभद्र उवाच॥ नमस्तुभ्यमबालाय बालरूपाय धीमते॥ को भवांस्तत्त्वतो वेत्तुमिच्छामि त्वां शुचिस्मितम्॥

||nandabhadra uvāca|| namastubhyamabālāya bālarūpāya dhīmate|| ko bhavāṁstattvato vettumicchāmi tvāṁ śucismitam||

Nandabhadra said: "Salutation to you, wise one, who, though no mere child, appear in a child's form. Who indeed are you in truth, O one of pure and gentle smile? I wish to know."

Verse 104 (skanda.1.81.104)

बहवोऽपि मया वृद्धा दृष्टाश्चोपासिताः सदा॥ तेषामीदृशका बुद्धिर्न दृष्टा न श्रुतामया॥

bahavo'pi mayā vṛddhā dṛṣṭāścopāsitāḥ sadā|| teṣāmīdṛśakā buddhirna dṛṣṭā na śrutāmayā||

"I have seen many elders, and have always attended upon them, but never have I seen, nor even heard of, such wisdom as this in any of them."

Verse 105 (skanda.1.81.105)

येन मे जन्मसंदेहा नाशिता लीलयैव च॥ तस्मात्सामान्यरूपस्त्वं निश्चितं न मतं मम॥

yena me janmasaṁdehā nāśitā līlayaiva ca|| tasmātsāmānyarūpastvaṁ niścitaṁ na mataṁ mama||

"You, who have dispelled my doubts concerning the very nature of birth as if in mere play — I am quite certain you are no ordinary being."

Verse 106 (skanda.1.81.106)

॥बाल उवाच॥ महदेतत्समाख्येयमेकाग्रः श्रृणु तत्त्वतः॥ इतः सप्ताधिके चापि सप्तमे जन्मनि त्वहम्॥

||bāla uvāca|| mahadetatsamākhyeyamekāgraḥ śrṛṇu tattvataḥ|| itaḥ saptādhike cāpi saptame janmani tvaham||

The boy said: "This is a great matter, worth telling. Listen with focused attention to the truth of it. Seven births before this one — that is, in my seventh birth prior —"

Verse 107 (skanda.1.81.107)

वैदिशे नगरे विप्रो नाम्नाऽसं धर्मजालिकः॥ वेदवेदांगतत्त्वत्रः स्मृतिशास्त्रार्थविद्वरः॥

vaidiśe nagare vipro nāmnā'saṁ dharmajālikaḥ|| vedavedāṁgatattvatraḥ smṛtiśāstrārthavidvaraḥ||

"— I was a brahmin in the city of Vidisha, named Dharmajalika. I was learned in the essence of the Veda and its ancillary sciences, and foremost among scholars in the meaning of the Smriti texts."

Verse 108 (skanda.1.81.108)

व्याख्याता धर्मशास्त्राणां यथा साक्षाद्बृहस्पतिः॥ किं त्वहं विविधान्धर्माल्लोंकानां वर्णये भृशम्॥

vyākhyātā dharmaśāstrāṇāṁ yathā sākṣādbṛhaspatiḥ|| kiṁ tvahaṁ vividhāndharmālloṁkānāṁ varṇaye bhṛśam||

"I expounded the treatises on dharma just as Brihaspati himself might. Yet, while I explained to people the manifold forms of dharma with great fervor,"

Verse 109 (skanda.1.81.109)

स्वयं चातिदुराचारः पापिनामपि पापराट्॥ मंसाशी मद्यसेवी च परदाररतः सदा॥

svayaṁ cātidurācāraḥ pāpināmapi pāparāṭ|| maṁsāśī madyasevī ca paradārarataḥ sadā||

"— I was myself exceedingly ill-conducted, a very king of sinners even among sinners. I ate meat, drank liquor, and was forever devoted to the wives of other men."

Verse 110 (skanda.1.81.110)

असत्यभाषी दम्भीच सदा धर्मध्वजी खलः॥ लोभी दुरात्मा कथको न कर्ता कर्हिचित्क्वचित्॥

asatyabhāṣī dambhīca sadā dharmadhvajī khalaḥ|| lobhī durātmā kathako na kartā karhicitkvacit||

"I spoke falsehoods, was a hypocrite, forever flying the banner of dharma while behaving wickedly, greedy, evil-souled — merely a teller of tales, never a doer of what I taught."

Verse 111 (skanda.1.81.111)

यस्माज्जालिकवज्जालं लोकेभ्योऽहं क्षिपामि च॥ तत्त्वज्ञा मां ततः प्राहुर्धर्मजालिक इत्युत॥

yasmājjālikavajjālaṁ lokebhyo'haṁ kṣipāmi ca|| tattvajñā māṁ tataḥ prāhurdharmajālika ityuta||

"Because, like a fisherman, I cast my net over the people, those who knew the truth of me called me by the name Dharmajalika — 'he who nets men with dharma.'"

Verse 112 (skanda.1.81.112)

सोऽहं तैर्बहुभिश्चीर्णैः पातकैरंत आगते॥ मृतो गतो यमस्थानं पातितः कूटशाल्मलीम्॥

so'haṁ tairbahubhiścīrṇaiḥ pātakairaṁta āgate|| mṛto gato yamasthānaṁ pātitaḥ kūṭaśālmalīm||

I, having committed all these many sins, when my end came, died and went to the abode of Yama, where I was cast down upon the thorny Shalmali tree.

Verse 113 (skanda.1.81.113)

यमदुतैस्ततः कृष्टः स्मार्यमामः स्वचेष्टितम्॥ खड्गैश्च कृत्यमानोऽहं जीवामि प्रमियामि च॥

yamadutaistataḥ kṛṣṭaḥ smāryamāmaḥ svaceṣṭitam|| khaḍgaiśca kṛtyamāno'haṁ jīvāmi pramiyāmi ca||

Dragged there by the messengers of Yama, I was made to remember, again and again, my own deeds. Cut by swords, I lived and died again and again in turn.

Verse 114 (skanda.1.81.114)

आत्मानं बहुधा निंदञ्छाश्वतीर्न्यवसं समाः॥ नरके या मतिर्भूयाद्धर्मं प्रति प्रपीडतः॥

ātmānaṁ bahudhā niṁdañchāśvatīrnyavasaṁ samāḥ|| narake yā matirbhūyāddharmaṁ prati prapīḍataḥ||

Reviling myself again and again, I dwelt there for countless years. Whatever regard for dharma may arise in hell, in one who is thus afflicted,

Verse 115 (skanda.1.81.115)

सा चेन्मुहूर्तमात्रं स्यादपि धन्यस्ततः पुमान्॥ नमोनमः कर्मभूम्यै सुकृतं दुष्कृतं च वा॥

sā cenmuhūrtamātraṁ syādapi dhanyastataḥ pumān|| namonamaḥ karmabhūmyai sukṛtaṁ duṣkṛtaṁ ca vā||

— even if it lasts but a single muhurta, that man is blessed indeed. Salutation, salutation again and again to this land of action, whether it yields good deeds or ill.

Verse 116 (skanda.1.81.116)

यस्यां मुहूर्तमात्रेण युगैरपि न नश्यति॥ ततो विपश्चिज्जनको मोक्षयामास नारकात्॥

yasyāṁ muhūrtamātreṇa yugairapi na naśyati|| tato vipaścijjanako mokṣayāmāsa nārakāt||

— in which, within the span of a single muhurta, one may attain what does not perish even across ages. After this, the wise Janaka brought about my release from hell.

Verse 117 (skanda.1.81.117)

तैः सहाहं प्रमुक्तश्च कथंचिदवपीडितः॥ स्थाणुत्वमनुभूयाथ क्लेशानासाद्य भूरिशः॥

taiḥ sahāhaṁ pramuktaśca kathaṁcidavapīḍitaḥ|| sthāṇutvamanubhūyātha kleśānāsādya bhūriśaḥ||

Somehow, along with others, I was released, though grievously afflicted, and thereafter attained the state of a stationary being, a tree, enduring many great hardships.

Verse 118 (skanda.1.81.118)

कीटोहमभवं पश्चात्तीरे सारस्वते शुभे॥ तत्र मार्गे सुखमिव संसुप्तोहं यदृच्छया॥

kīṭohamabhavaṁ paścāttīre sārasvate śubhe|| tatra mārge sukhamiva saṁsuptohaṁ yadṛcchayā||

After this, I became an insect on the auspicious bank of the Sarasvati. There, upon the road, I lay peacefully asleep, quite by chance.

Verse 119 (skanda.1.81.119)

आगच्छतो रथस्यास्य शब्दमश्रौषमुन्नतम्॥ तं मेघनिनदं श्रुत्वा भीतोहं सहसा जवात्॥

āgacchato rathasyāsya śabdamaśrauṣamunnatam|| taṁ meghaninadaṁ śrutvā bhītohaṁ sahasā javāt||

I heard the loud sound of an approaching chariot. Hearing that thunderous roar, I was struck with sudden fear and, in great haste —

Verse 120 (skanda.1.81.120)

मार्गमुत्सृज्य दूरेण प्रपलायनमाचरम्॥ एतस्मिन्नंतरे व्यासस्तत्र प्राप्तो यदृच्छया॥

mārgamutsṛjya dūreṇa prapalāyanamācaram|| etasminnaṁtare vyāsastatra prāpto yadṛcchayā||

— fled far from the road. Just at that moment, Vyasa happened to arrive there.

Verse 121 (skanda.1.81.121)

स मामपश्यत्त्रस्तं च कृपया संयुतो मुनिः॥ यन्मया सर्वलोकानां नानाधर्माः प्रकीर्तिताः॥

sa māmapaśyattrastaṁ ca kṛpayā saṁyuto muniḥ|| yanmayā sarvalokānāṁ nānādharmāḥ prakīrtitāḥ||

That compassionate sage saw me trembling. Because, in my former life, I had declared the manifold forms of dharma to all peoples,

Verse 122 (skanda.1.81.122)

विप्रजन्मनि तस्यैव प्रभावाद्व्याससंगमः॥ ततः सर्वरुतज्ञो मां प्राहार्च्यः कीटभाषया॥

viprajanmani tasyaiva prabhāvādvyāsasaṁgamaḥ|| tataḥ sarvarutajño māṁ prāhārcyaḥ kīṭabhāṣayā||

— through the power of that very act, I gained the meeting with Vyasa even in my brahmin birth. Knowing the speech of every creature, that venerable sage spoke to me in the language of the insects:

Verse 123 (skanda.1.81.123)

किमेवं नश्यसे कीट कस्मान्मृत्योर्बिभेषि च॥ अहो समुचिता भीतिर्मनुष्यस्य कुतस्तव॥

kimevaṁ naśyase kīṭa kasmānmṛtyorbibheṣi ca|| aho samucitā bhītirmanuṣyasya kutastava||

"O insect, why do you flee thus? Why are you afraid of death? Ah, such fear befits a human being — but from where has it come to you?"

Verse 124 (skanda.1.81.124)

इत्युक्तो मतिमान्पूर्वपुण्याद्व्यासं तदोचिवान्॥ न मे भयं जगद्वंद्य मृत्योरस्मात्कथंचन॥

ityukto matimānpūrvapuṇyādvyāsaṁ tadocivān|| na me bhayaṁ jagadvaṁdya mṛtyorasmātkathaṁcana||

Hearing this, and being wise through the merit of my past deeds, I said to Vyasa: "O revered one of the whole world, I have no fear whatever of this particular death."

Verse 125 (skanda.1.81.125)

एतदेव भयं मान्य गच्छेयमधमां गतिम्॥ अस्या अपि कुयोनेश्च संत्यन्याः कोटिशोऽधमाः॥

etadeva bhayaṁ mānya gaccheyamadhamāṁ gatim|| asyā api kuyoneśca saṁtyanyāḥ koṭiśo'dhamāḥ||

"This alone is my fear, O honored one — that I might fall to some yet lower state. Beyond even this wretched species there exist countless millions of species lower still."

Verse 126 (skanda.1.81.126)

तासु गर्भादिकक्लेशभीतस्त्रस्तोऽस्मि नान्यथा॥

tāsu garbhādikakleśabhītastrasto'smi nānyathā||

It is out of fear of the sufferings of the womb and the like, awaiting me in those lower species, that I am so terrified — for no other reason.

Verse 127 (skanda.1.81.127)

॥व्यास उवाच॥ मा भयं कुरु सर्वाभ्यो योनिभ्यश्च चिरादिव॥ मोक्षयिष्यामि ब्राह्मण्यं प्रापयिष्यामि निश्चितम्॥

||vyāsa uvāca|| mā bhayaṁ kuru sarvābhyo yonibhyaśca cirādiva|| mokṣayiṣyāmi brāhmaṇyaṁ prāpayiṣyāmi niścitam||

Vyasa said: "Fear not any of these lower births any longer, even if it takes a long time. I shall bring about your release, and shall assuredly restore you to brahminhood."

Verse 128 (skanda.1.81.128)

इत्युक्तोहं कालियेन तं प्रणम्य जगद्गुरुम्॥ मार्गमागत्य चक्रेण पीडितो मृत्युमागमम्॥

ityuktohaṁ kāliyena taṁ praṇamya jagadgurum|| mārgamāgatya cakreṇa pīḍito mṛtyumāgamam||

Having said this, I bowed to that teacher of the world. Then, returning to the road, I was crushed beneath the chariot's wheel, and death came upon me.

Verse 129 (skanda.1.81.129)

ततः काकश्रृगालादियोनिष्वस्मि यदाऽभवम्॥ तदातदा समागम्य व्यासो मां स्मारयच्च तत्॥

tataḥ kākaśrṛgālādiyoniṣvasmi yadā'bhavam|| tadātadā samāgamya vyāso māṁ smārayacca tat||

After this, whenever I was born as a crow, a jackal, and other such creatures, Vyasa would come to me each time and remind me of that promise.

Verse 130 (skanda.1.81.130)

ततो बहुविधा योनीः परिक्रम्यास्मि कर्षितः॥ ब्राह्मणस्य च गेहेस्यां योनौ जातोऽतिदुःखितः॥

tato bahuvidhā yonīḥ parikramyāsmi karṣitaḥ|| brāhmaṇasya ca gehesyāṁ yonau jāto'tiduḥkhitaḥ||

After this, having wandered through many varied species, I was drawn on and on, and at last was born, exceedingly wretched, in this very body, in the house of a brahmin.

Verse 131 (skanda.1.81.131)

ततो जन्मप्रभृत्यस्मि पितृभ्यां परिवर्जितः॥ गलत्कुष्ठी महापीडामेतां योऽनुभवामि च॥

tato janmaprabhṛtyasmi pitṛbhyāṁ parivarjitaḥ|| galatkuṣṭhī mahāpīḍāmetāṁ yo'nubhavāmi ca||

From that very birth I have been abandoned by my own parents, and ever since I have suffered this leprosy, my body wasting away, in the midst of this great affliction.

Verse 132 (skanda.1.81.132)

ततो मां पंचमे वर्षे व्यास आगत्य जप्तवान्॥ कर्णे सारस्वतं मंत्रं तेनाहं संस्मरामि च॥

tato māṁ paṁcame varṣe vyāsa āgatya japtavān|| karṇe sārasvataṁ maṁtraṁ tenāhaṁ saṁsmarāmi ca||

Then, in my fifth year, Vyasa came and recited the Sarasvata mantra into my ear, and because of this I now remember —

Verse 133 (skanda.1.81.133)

अनधीतानि शास्त्राणि वेदान्धर्मांश्च कृत्स्नशः॥ उक्तं व्यासेन चेदं मे गच्छ क्षेत्रं गुहस्य च॥ तत्र त्वं नंदभद्रं च आश्वासयमहामतिम्॥

anadhītāni śāstrāṇi vedāndharmāṁśca kṛtsnaśaḥ|| uktaṁ vyāsena cedaṁ me gaccha kṣetraṁ guhasya ca|| tatra tvaṁ naṁdabhadraṁ ca āśvāsayamahāmatim||

— all the scriptures, Vedas, and dharma, complete and entire, without ever having studied them. Vyasa said to me: "Go to the sacred field of Guha, Kartikeya. There, console the great-minded Nandabhadra."

Verse 134 (skanda.1.81.134)

त्यत्क्वा बहूदके प्राणानस्थिक्षेपं महीजले॥ काराय्य त्वं ततो भावी मैत्रेय इति सन्मुनिः॥

tyatkvā bahūdake prāṇānasthikṣepaṁ mahījale|| kārāyya tvaṁ tato bhāvī maitreya iti sanmuniḥ||

"Giving up your life at Bahudaka, and having your bones cast into the waters of the Mahi river, you shall thereafter become the venerable sage Maitreya."

Verse 135 (skanda.1.81.135)

गमिष्यसि ततो मोक्षमिति मां व्यास उक्तवान्॥ आगतश्च ततश्चात्र वाहीकेभ्योऽयोऽतिक्लेशतः॥

gamiṣyasi tato mokṣamiti māṁ vyāsa uktavān|| āgataśca tataścātra vāhīkebhyo'yo'tikleśataḥ||

"— and thereafter you shall attain liberation" — so Vyasa told me. And after this, I came here from the land of the Vahikas, enduring the greatest hardship.

Verse 136 (skanda.1.81.136)

इति ते कथितं सर्वमात्मनश्चरितं मया॥ पापमेवंविधं कष्टं नंदभद्र सदा त्यज॥

iti te kathitaṁ sarvamātmanaścaritaṁ mayā|| pāpamevaṁvidhaṁ kaṣṭaṁ naṁdabhadra sadā tyaja||

Thus have I told you the entire account of my own life. Nandabhadra, sin and suffering of this kind should always be renounced.

Verse 137 (skanda.1.81.137)

॥नंदभद्र उवाच॥ अहो महाद्भुतं तुभ्यं चरितं येन मे हृदि॥ भूयः शतगुणं जातं धर्मायदृढमानसम्॥

||naṁdabhadra uvāca|| aho mahādbhutaṁ tubhyaṁ caritaṁ yena me hṛdi|| bhūyaḥ śataguṇaṁ jātaṁ dharmāyadṛḍhamānasam||

Nandabhadra said: "Ah, this story of yours is truly wondrous — hearing it, my resolve toward dharma has grown a hundredfold stronger within my heart."

Verse 138 (skanda.1.81.138)

किं तु त्वयोक्तधर्मस्य कर्तुकामोस्मि निष्कृतिम्॥ धर्मं स्मर भवांस्तस्मात्किंचिदादिश निश्चितम्॥

kiṁ tu tvayoktadharmasya kartukāmosmi niṣkṛtim|| dharmaṁ smara bhavāṁstasmātkiṁcidādiśa niścitam||

"But I now wish to make amends according to the very dharma you have spoken of. Therefore, bearing dharma in mind, please give me some definite instruction."

Verse 139 (skanda.1.81.139)

॥बाल उवाच॥ अत्र तीर्थे च सप्ताहं निराहारस्त्वहं स्थितः॥ सूर्यमंत्राञ्जमिष्यामि त्यक्ष्यामि च ततस्त्वसून्॥

||bāla uvāca|| atra tīrthe ca saptāhaṁ nirāhārastvahaṁ sthitaḥ|| sūryamaṁtrāñjamiṣyāmi tyakṣyāmi ca tatastvasūn||

The boy said: "I shall remain here at this tirtha for seven days without food, chanting the mantras of the Sun, and thereafter I shall give up my life."

Verse 140 (skanda.1.81.140)

ततो बर्करिकातीर्थे दग्धव्योहं त्वया तटे॥ अस्थीनि सागरे चापि मम क्षेप्याणि चात्र हि॥

tato barkarikātīrthe dagdhavyohaṁ tvayā taṭe|| asthīni sāgare cāpi mama kṣepyāṇi cātra hi||

"After this, you must cremate me on the bank of the Barkarika tirtha, and cast my bones here into the sea."

Verse 141 (skanda.1.81.141)

यदि सापह्नवं चित्तं मय्यतीव तवास्ति चेत्॥ ततस्त्वां गुरुकार्यार्थमादेक्ष्यामि श्रृणुष्व तत्॥

yadi sāpahnavaṁ cittaṁ mayyatīva tavāsti cet|| tatastvāṁ gurukāryārthamādekṣyāmi śrṛṇuṣva tat||

"If your heart is indeed most devotedly disposed toward me, then I shall instruct you in a task befitting a guru's own charge; hear it."

Verse 142 (skanda.1.81.142)

अस्मिन्बहूदके तीर्थे यत्र प्राणांस्त्यजाम्यहम्॥ तत्र मन्नामचिह्नस्ते संस्थाप्यो भास्करो विभुः॥

asminbahūdake tīrthe yatra prāṇāṁstyajāmyaham|| tatra mannāmacihnaste saṁsthāpyo bhāskaro vibhuḥ||

"Here at this tirtha of Bahudaka, where I shall give up my life, you must establish the mighty Bhaskara, marked with my own name."

Verse 143 (skanda.1.81.143)

आरोग्यं धनधान्यं च पुत्रदारादिसंपदः॥ भास्करो भगवांस्तुष्टो दद्यादेतच्छ्रुतेर्वचः॥

ārogyaṁ dhanadhānyaṁ ca putradārādisaṁpadaḥ|| bhāskaro bhagavāṁstuṣṭo dadyādetacchrutervacaḥ||

"Health, wealth, grain, and the prosperity of sons and wife — Lord Bhaskara, once pleased, bestows all these; so declares the word of the scriptures."

Verse 144 (skanda.1.81.144)

सविता परमो देवः सर्वस्वं वा द्विजन्मनाम्॥ वेदवेदांगगीतश्च त्वमप्येनं सदा भज॥

savitā paramo devaḥ sarvasvaṁ vā dvijanmanām|| vedavedāṁgagītaśca tvamapyenaṁ sadā bhaja||

"Savita is the supreme deity, the very all of the twice-born, sung of in the Veda and its ancillary sciences. You too should worship him always."

Verse 145 (skanda.1.81.145)

बहूदकमिदं कुंडं संसेव्यं च सदा त्वया॥ माहात्म्यमस्य वक्ष्यामि संक्षेपाद्व्यास सूचितम्॥

bahūdakamidaṁ kuṁḍaṁ saṁsevyaṁ ca sadā tvayā|| māhātmyamasya vakṣyāmi saṁkṣepādvyāsa sūcitam||

"This Bahudaka tank should always be venerated by you. I shall now describe, in brief, its glory, as it was told to me by Vyasa."

Verse 146 (skanda.1.81.146)

बहूदके कुंडवरे स्नाति यो विधिवन्नरः॥ आरोग्यं धनधान्याद्यं तस्य स्यात्सर्वजन्मसु॥

bahūdake kuṁḍavare snāti yo vidhivannaraḥ|| ārogyaṁ dhanadhānyādyaṁ tasya syātsarvajanmasu||

Whatever man duly bathes in this excellent tank of Bahudaka obtains health, wealth, grain, and the like in all his lives to come.

Verse 147 (skanda.1.81.147)

बहूदके च यः स्नात्वा सप्तम्यां माघमासके॥ दद्यात्पिंडं पितॄणां च तेऽक्ष्यां तृप्तिमाप्नुयुः॥

bahūdake ca yaḥ snātvā saptamyāṁ māghamāsake|| dadyātpiṁḍaṁ pitṝṇāṁ ca te'kṣyāṁ tṛptimāpnuyuḥ||

Whoever bathes at Bahudaka on the seventh day of Magha and offers pinda to his ancestors — his ancestors attain imperishable satisfaction thereby.

Verse 148 (skanda.1.81.148)

बहूदकस्य तीरे यः शुचिर्यजति वै क्रतुम्॥ शतक्रतुफलं तस्य नास्ति काचिद्विचारणा॥

bahūdakasya tīre yaḥ śuciryajati vai kratum|| śatakratuphalaṁ tasya nāsti kācidvicāraṇā||

Whoever, being pure, performs a sacrifice on the bank of Bahudaka obtains the merit of a hundred sacrifices — of this there is no question whatever.

Verse 149 (skanda.1.81.149)

अत्र यस्त्यजति प्राणान्बहूदकतटे नरः॥ मोदते सूर्यलोकेऽसौ धर्मिणां च सुतो भवेत्॥

atra yastyajati prāṇānbahūdakataṭe naraḥ|| modate sūryaloke'sau dharmiṇāṁ ca suto bhavet||

Whatever man gives up his life on this bank of Bahudaka rejoices in the world of the Sun, and is reborn as a son in the household of the righteous.

Verse 150 (skanda.1.81.150)

बहूदकस्य तीरे च यः कुर्य्याज्जपसाधनम्॥ सर्वं लक्षगुणं प्रोक्तं जपो होमश्च पूजनम्॥

bahūdakasya tīre ca yaḥ kuryyājjapasādhanam|| sarvaṁ lakṣaguṇaṁ proktaṁ japo homaśca pūjanam||

Whoever performs the discipline of mantra-recitation on the bank of Bahudaka — his recitation, oblation, and worship are all declared to bear fruit a hundred thousandfold.

Verse 151 (skanda.1.81.151)

बहूदकस्य तीरे च द्विजमेकं च भोजयेत्॥ यो मिष्टान्नेन तस्य स्याद्विप्रकोटिश्च भोजिता॥

bahūdakasya tīre ca dvijamekaṁ ca bhojayet|| yo miṣṭānnena tasya syādviprakoṭiśca bhojitā||

Whoever, on the bank of Bahudaka, feeds even a single brahmin with sweet food obtains the merit of having fed tens of millions of brahmins.

Verse 152 (skanda.1.81.152)

बहूदकस्य तीरे या नारी गौरिणिकाः शुभाः॥ संभोजयति तस्याश्च कुर्यात्सुस्वागतं ह्युमा॥

bahūdakasya tīre yā nārī gauriṇikāḥ śubhāḥ|| saṁbhojayati tasyāśca kuryātsusvāgataṁ hyumā||

Whatever woman, on the bank of Bahudaka, feeds auspicious married women is herself warmly welcomed by the Goddess Uma.

Verse 153 (skanda.1.81.153)

बहूदकस्य तीरे च यः कुर्याद्योगसाधनम्॥ षण्मासाभ्यन्तरे सिद्धिर्भवेत्तस्य न संशयः॥

bahūdakasya tīre ca yaḥ kuryādyogasādhanam|| ṣaṇmāsābhyantare siddhirbhavettasya na saṁśayaḥ||

Whoever practices the discipline of yoga on the bank of Bahudaka attains accomplishment within six months — of this there is no doubt.

Verse 154 (skanda.1.81.154)

बहूदकस्य तीरे च प्रेतानुद्दिश्य दीयते॥ यत्किंचिदक्षयं तेषामुपतिष्ठेन्न चान्यथा॥

bahūdakasya tīre ca pretānuddiśya dīyate|| yatkiṁcidakṣayaṁ teṣāmupatiṣṭhenna cānyathā||

Whatever is given on the bank of Bahudaka, dedicated to the departed spirits of one's ancestors, reaches them and becomes imperishable — but not otherwise.

Verse 155 (skanda.1.81.155)

स्नानं दानं जपो होमः स्वाध्यायः पितृतर्पणम्॥ कृतं बहूदकतटे सर्वं स्यात्सुमहात्फलम्॥

snānaṁ dānaṁ japo homaḥ svādhyāyaḥ pitṛtarpaṇam|| kṛtaṁ bahūdakataṭe sarvaṁ syātsumahātphalam||

Bathing, giving, mantra-recitation, oblation, self-study, and offering tarpana to the ancestors — all of these, performed on the bank of Bahudaka, bear the most abundant fruit.

Verse 156 (skanda.1.81.156)

त्वयैतद्धृदि संधार्य फलं व्यासेन सूचितम्॥ बहूदकस्य कुंडस्य नंदभद्र महामते॥

tvayaitaddhṛdi saṁdhārya phalaṁ vyāsena sūcitam|| bahūdakasya kuṁḍasya naṁdabhadra mahāmate||

O great-minded Nandabhadra, this fruit of the Bahudaka tank, as declared by Vyasa, should be held fast within your heart.

Verse 157 (skanda.1.81.157)

इत्युक्त्वा सोऽभवन्मौनी स्नात्वा कुंडे ततः शुचिः॥ तीरे प्रस्तरमाश्रित्य स्वयं मंत्राञ्जाप ह॥

ityuktvā so'bhavanmaunī snātvā kuṁḍe tataḥ śuciḥ|| tīre prastaramāśritya svayaṁ maṁtrāñjāpa ha||

Having said this, the boy fell silent; then, bathing in the tank and becoming pure, he took his seat upon a rock on the bank and himself began to recite the mantras.

Verse 158 (skanda.1.81.158)

॥श्रीनारद उवाच॥ ततः स सप्तरात्रांते जहौ बालो निजानसून्॥ संस्कारितो यथोक्तं च नंदभद्रेण ब्राह्मणैः॥

||śrīnārada uvāca|| tataḥ sa saptarātrāṁte jahau bālo nijānasūn|| saṁskārito yathoktaṁ ca naṁdabhadreṇa brāhmaṇaiḥ||

Narada said: Then, at the end of seven nights, that boy gave up his own life. Nandabhadra and the brahmins performed his funeral rites exactly as instructed.

Verse 159 (skanda.1.81.159)

यत्र बालः स च प्राणाञ्जहौ जपपरायणः॥ बालादित्यमिति ख्यातं तत्रास्थापयत प्रभुम्॥

yatra bālaḥ sa ca prāṇāñjahau japaparāyaṇaḥ|| bālādityamiti khyātaṁ tatrāsthāpayata prabhum||

At the very place where that boy, absorbed in mantra-recitation, gave up his life, Nandabhadra established the Lord renowned by the name Baladitya.

Verse 160 (skanda.1.81.160)

बहूदके च यः स्नात्वा बालादित्यं प्रपूजयेत्॥ तस्य स्याद्भास्करस्तुष्टो मोक्षोपायं च विंदति॥

bahūdake ca yaḥ snātvā bālādityaṁ prapūjayet|| tasya syādbhāskarastuṣṭo mokṣopāyaṁ ca viṁdati||

Whoever bathes at Bahudaka and worships Baladitya wins the favor of Bhaskara, and finds thereby the means to liberation.

Verse 161 (skanda.1.81.161)

नंदभद्रो ऽप्यथान्यस्यां भार्यायामपरान्सुतान्॥ उत्पाद्यात्मसमन्धीमाञ्छिवसूर्यपरायणः॥

naṁdabhadro 'pyathānyasyāṁ bhāryāyāmaparānsutān|| utpādyātmasamandhīmāñchivasūryaparāyaṇaḥ||

Nandabhadra too, having begotten upon another wife other sons as wise as himself, and remaining devoted to both Shiva and Surya,

Verse 162 (skanda.1.81.162)

रुद्रदेहं ययौ पार्थ पुनरावृत्तिदुर्लभम्॥ एवमेतन्महाकुंडं बहूदकमिति स्मृतम्॥

rudradehaṁ yayau pārtha punarāvṛttidurlabham|| evametanmahākuṁḍaṁ bahūdakamiti smṛtam||

O Partha, at last attained the very form of Rudra, from which return to this world is well-nigh impossible. Thus is this great tank renowned by the name Bahudaka.

Verse 163 (skanda.1.81.163)

अस्य तीरे स्वमंशं च वल्लीनाथः प्रमेक्ष्यति॥ दत्तात्रेयस्य यो योगी ह्यवतारो भविष्यति॥

asya tīre svamaṁśaṁ ca vallīnāthaḥ pramekṣyati|| dattātreyasya yo yogī hyavatāro bhaviṣyati||

On its bank, Vallinatha, who is to become the yogic incarnation of Dattatreya, shall manifest his own portion.

Verse 164 (skanda.1.81.164)

अर्चयित्वा च तं देवं योगसिद्धिमवाप्नुयात्॥ पशूनामृद्धिमाप्नोति गोशरण्यो ह्यसौ प्रभुः॥

arcayitvā ca taṁ devaṁ yogasiddhimavāpnuyāt|| paśūnāmṛddhimāpnoti gośaraṇyo hyasau prabhuḥ||

By worshipping that god, one attains success in yoga. That Lord is the refuge of cattle, and so worship of him also brings prosperity in livestock.

Verse 165 (skanda.1.81.165)

पश्चिमायां बुधसुतस्तथा क्षेत्रं स भारत॥ पुरूरवादित्यमिति स्थापयामास पार्थिवः॥

paścimāyāṁ budhasutastathā kṣetraṁ sa bhārata|| purūravādityamiti sthāpayāmāsa pārthivaḥ||

O Bharata, to the west, the son of Budha, King Pururavas, likewise established, in a sacred field, the Sun under the name Pururavaditya.

Verse 166 (skanda.1.81.166)

सर्वकामप्रदश्चासौ भट्टदित्यसमो रिवः॥ बहूदकक्षेत्रसमं तस्य क्षेत्रं च भारत॥

sarvakāmapradaścāsau bhaṭṭadityasamo rivaḥ|| bahūdakakṣetrasamaṁ tasya kṣetraṁ ca bhārata||

That Sun too, like Bhattaditya, grants every desire, and, O Bharata, his sacred field is equal in glory to the field of Bahudaka.

Verse 167 (skanda.1.81.167)

अस्य तीर्थस्य माहात्म्यं जप्तव्यं कर्णमूलके॥ पुत्रस्य वापि शिष्यस्य न कथंचन नास्तिकः॥

asya tīrthasya māhātmyaṁ japtavyaṁ karṇamūlake|| putrasya vāpi śiṣyasya na kathaṁcana nāstikaḥ||

The greatness of this tirtha should be whispered into the ear of one's own son or disciple, but should never, under any circumstances, be told to an unbeliever.

Verse 168 (skanda.1.81.168)

श्रृणोतीदं श्रद्धया यस्तस्य तुष्येश्च भास्करः॥ धारयन्हृदये मोक्षंमुच्यते भवसागरात्॥

śrṛṇotīdaṁ śraddhayā yastasya tuṣyeśca bhāskaraḥ|| dhārayanhṛdaye mokṣaṁmucyate bhavasāgarāt||

Whoever hears this with faith wins the favor of Bhaskara. Holding it fast within his heart, he attains liberation and is freed from the ocean of worldly existence.