The Glory of Papavinashana Tirtha

Verse 1 (skanda.3.10.1)

श्रीसूत उवाच । वेतालवरदे तीर्थे नरः स्नात्वा द्विजोत्तमाः । ततः शनैःशनैर्गच्छेद्गन्धमादनपर्वतम्

śrīsūta uvāca vetālavarade tīrthe naraḥ snātvā dvijottamāḥ tataḥ śanaiḥśanairgacchedgandhamādanaparvatam

Shri Suta said: O foremost of brahmins, having bathed at the ford of Vetalavarada, a man should then proceed, step by step, toward Mount Gandhamadana.

Verse 2 (skanda.3.10.2)

योंऽबुधौ सेतुरूपेण वर्तते गन्धमादनः । स मार्गो ब्रह्मलोकस्य विश्वकर्त्रा विनिर्मितः

yoṁ'budhau seturūpeṇa vartate gandhamādanaḥ sa mārgo brahmalokasya viśvakartrā vinirmitaḥ

Gandhamadana, which stands in the ocean in the form of the bridge — that is the road to Brahmaloka, fashioned by the Creator of the universe.

Verse 3 (skanda.3.10.3)

लक्षकोटिसहस्राणि सरांसि सरितस्तथा । समुद्राश्च महापुण्या वनान्यप्याश्रमाणि च

lakṣakoṭisahasrāṇi sarāṁsi saritastathā samudrāśca mahāpuṇyā vanānyapyāśramāṇi ca

Thousands upon thousands of hundred-thousands of lakes and rivers, and greatly meritorious oceans, forests, and hermitages too,

Verse 4 (skanda.3.10.4)

पुण्यानि क्षेत्रजातानि वेदारण्या दिकानि च । मुनयश्च वसिष्ठाद्या सिद्धचारणकिन्नराः

puṇyāni kṣetrajātāni vedāraṇyā dikāni ca munayaśca vasiṣṭhādyā siddhacāraṇakinnarāḥ

— sacred fields born there, and the Vedic forests and the like, and sages headed by Vasishtha, and siddhas, charanas, and kinnaras,

Verse 5 (skanda.3.10.5)

लक्ष्म्या सह धरण्या च भगवान्मधुसूदनः । सावित्र्या च सरस्वत्या सहैव चतुराननः

lakṣmyā saha dharaṇyā ca bhagavānmadhusūdanaḥ sāvitryā ca sarasvatyā sahaiva caturānanaḥ

— the Blessed Madhusudana, together with Lakshmi and Dharani (the earth), and the four-faced one, together with Savitri and Sarasvati,

Verse 6 (skanda.3.10.6)

हेरंबः षण्मुखश्चैव देवाश्चेंद्रपुरोगमाः । आदित्यादिग्रहाश्चैव तथाष्टौ वसवो द्विजाः

heraṁbaḥ ṣaṇmukhaścaiva devāśceṁdrapurogamāḥ ādityādigrahāścaiva tathāṣṭau vasavo dvijāḥ

— Heramba (Ganesha) and the six-faced one (Kartikeya), and the gods headed by Indra, and Aditya and the other planets, and O brahmins, likewise the eight Vasus,

Verse 7 (skanda.3.10.7)

पितरो लोकपालाश्च तथान्ये देवता गणाः । महापातकसंघानां नाशने लोकपावने

pitaro lokapālāśca tathānye devatā gaṇāḥ mahāpātakasaṁghānāṁ nāśane lokapāvane

— the ancestors and the guardians of the world, and other hosts of deities as well, for the destruction of multitudes of great sins, and the purification of the world —

Verse 8 (skanda.3.10.8)

दिवानिशं वसंत्यत्र पर्वते गंधमादने । अत्र गौरी सदा तुष्टा हरेण सह वर्तते । अत्र किन्नरकांतानां क्रीडा जागर्ति नित्यशः । तस्य दर्शनमात्रेण बुद्धिसौख्यं नृणां भवेत्

divāniśaṁ vasaṁtyatra parvate gaṁdhamādane atra gaurī sadā tuṣṭā hareṇa saha vartate atra kinnarakāṁtānāṁ krīḍā jāgarti nityaśaḥ tasya darśanamātreṇa buddhisaukhyaṁ nṛṇāṁ bhavet

— dwell day and night upon this Mount Gandhamadana. Here, Gauri, ever content, abides together with Hara. Here, the play of the kinnara-women is ever awake. By the mere sight of it, wisdom and happiness come to men.

Verse 9 (skanda.3.10.9)

तन्मूर्धनि कृतावासाः सिद्धचारणयोषितः । पूजयंति सदा कालं शंकरं गिरिजापतिम्

tanmūrdhani kṛtāvāsāḥ siddhacāraṇayoṣitaḥ pūjayaṁti sadā kālaṁ śaṁkaraṁ girijāpatim

The women of the siddhas and charanas, dwelling upon its summit, ever worship Shankara, the lord of Girija (Parvati).

Verse 10 (skanda.3.10.10)

कोटयो ब्रह्महत्यानामगम्यागमकोटयः । अंगलग्नैर्विनश्यंति गन्धमादनमारुतैः

koṭayo brahmahatyānāmagamyāgamakoṭayaḥ aṁgalagnairvinaśyaṁti gandhamādanamārutaiḥ

Crores of sins of brahmin-slaying, and crores of sins of approaching the unapproachable, are destroyed when the winds of Gandhamadana touch the limbs.

Verse 11 (skanda.3.10.11)

असावुल्लोलकल्लोले तिष्ठन्मध्ये महांबुधौ । आसीन्मुनिगणैः सेव्यः पुरा वै गन्धमादनः

asāvullolakallole tiṣṭhanmadhye mahāṁbudhau āsīnmunigaṇaiḥ sevyaḥ purā vai gandhamādanaḥ

This Gandhamadana, standing amidst the great ocean of surging waves, was long ago served by hosts of sages.

Verse 12 (skanda.3.10.12)

ततो नलेन सेतौ तु बद्धे तन्मध्यगोचरः । रामाज्ञयाखिलैः सेव्यो बभूव मनुजैरपि

tato nalena setau tu baddhe tanmadhyagocaraḥ rāmājñayākhilaiḥ sevyo babhūva manujairapi

Then, when the bridge was built by Nala, and it came within its midst, by the command of Rama, it became accessible for service by all men too.

Verse 13 (skanda.3.10.13)

सेतुरूपं गिरिं तं तु प्रार्थयेद्गंधमादनम् । क्षमाधर महापुण्य सर्वदेवनमस्कृत

seturūpaṁ giriṁ taṁ tu prārthayedgaṁdhamādanam kṣamādhara mahāpuṇya sarvadevanamaskṛta

One should entreat that mountain, in the form of the bridge, Gandhamadana: "O bearer of the earth, greatly meritorious, revered by all the gods,

Verse 14 (skanda.3.10.14)

विष्ण्वा दयोऽपि ये देवास्सेवंते श्रद्धया सह । तं भवंतमहं पद्भ्यामाक्रमामि नगोत्तम

viṣṇvā dayo'pi ye devāssevaṁte śraddhayā saha taṁ bhavaṁtamahaṁ padbhyāmākramāmi nagottama

— whom even the gods, beginning with Vishnu, serve with devotion — you, O foremost of mountains, I now tread upon with my feet.

Verse 15 (skanda.3.10.15)

क्षमस्व पादघातं मे दयया पापचेतसः । त्वन्मूर्द्धनि कृतावासं शंकरं दर्शयस्व मे

kṣamasva pādaghātaṁ me dayayā pāpacetasaḥ tvanmūrddhani kṛtāvāsaṁ śaṁkaraṁ darśayasva me

Forgive, out of compassion, the blow of my feet, sinful in mind as I am. Show me Shankara, who dwells upon your summit."

Verse 16 (skanda.3.10.16)

प्रार्थयित्वा नरस्त्वेवं सेतुरूपं नगोत्तमम् । ततो मृदुपदं गच्छेत्पावनं गन्धमादनम्

prārthayitvā narastvevaṁ seturūpaṁ nagottamam tato mṛdupadaṁ gacchetpāvanaṁ gandhamādanam

Having thus entreated that foremost of mountains, in the form of the bridge, a man should then proceed with soft steps to the sanctifying Gandhamadana.

Verse 17 (skanda.3.10.17)

अब्धौ तत्र नरः स्नात्वा पर्वते गन्धमादने । पिंडदानं ततः कुर्यादपि सर्षपमात्रकम्

abdhau tatra naraḥ snātvā parvate gandhamādane piṁḍadānaṁ tataḥ kuryādapi sarṣapamātrakam

A man, bathing there in the ocean at Mount Gandhamadana, should then offer pinda, even one merely the size of a mustard seed.

Verse 18 (skanda.3.10.18)

तृप्तिं प्रयांति पितरस्तस्य यावद्युगक्षयः । शमीदलसमानान्वा दद्यात्पिंडान्पितॄन्प्रति

tṛptiṁ prayāṁti pitarastasya yāvadyugakṣayaḥ śamīdalasamānānvā dadyātpiṁḍānpitṝnprati

His ancestors attain satisfaction until the end of the age. Or one should give pinda-offerings the size of shami leaves toward the ancestors.

Verse 19 (skanda.3.10.19)

स्वर्गस्था मोक्षमायांति स्वर्गं नरकवासिनः । ततस्तस्योपरि महातीर्थं लोकेषु विश्रुतम्

svargasthā mokṣamāyāṁti svargaṁ narakavāsinaḥ tatastasyopari mahātīrthaṁ lokeṣu viśrutam

Ancestors dwelling in heaven attain liberation, and those dwelling in hell attain heaven. Then, above that mountain, there is a great ford, renowned throughout the worlds —

Verse 20 (skanda.3.10.20)

सर्वतीर्थोत्तमं पुण्यं नाम्ना पापविनाशनम् । अस्ति पुण्यतमं विप्राः पवित्रे गन्धमादने

sarvatīrthottamaṁ puṇyaṁ nāmnā pāpavināśanam asti puṇyatamaṁ viprāḥ pavitre gandhamādane

— the best of all fords, meritorious, named Papavinashana. O brahmins, it is the most sacred, in the pure Gandhamadana.

Verse 21 (skanda.3.10.21)

यस्य संस्मरणादेव गर्भवासो न विद्यते । तत्प्राप्य तु नरः स्नायात्स्वदे हमलनाशनम् । तत्र स्नानान्नरो याति वैकुण्ठं नात्र संशयः

yasya saṁsmaraṇādeva garbhavāso na vidyate tatprāpya tu naraḥ snāyātsvade hamalanāśanam tatra snānānnaro yāti vaikuṇṭhaṁ nātra saṁśayaḥ

By the mere remembrance of which there is no more dwelling in the womb. Reaching it, a man should bathe, for the destruction of the impurity of his own body; by bathing there, a man goes to Vaikuntha — of this there is no doubt.

Verse 22 (skanda.3.10.22)

ऋषय ऊचुः । सूत पापविनाशाख्य तीर्थस्य ब्रूहि वैभवम् । व्यासेन बोधितस्त्वं हि वेत्सि सर्वं महामुने

ṛṣaya ūcuḥ sūta pāpavināśākhya tīrthasya brūhi vaibhavam vyāsena bodhitastvaṁ hi vetsi sarvaṁ mahāmune

The sages said: O Suta, tell us the glory of the ford named Papavinasha. Instructed by Vyasa, you indeed know everything, O great sage.

Verse 23 (skanda.3.10.23)

श्रीसूत उवाच । ब्रह्माश्रमपदे वृत्तां पार्श्वे हिमवतः शुभे । वक्ष्यामि ब्राह्मणश्रेष्ठा युष्माकं तु कथां शुभाम्

śrīsūta uvāca brahmāśramapade vṛttāṁ pārśve himavataḥ śubhe vakṣyāmi brāhmaṇaśreṣṭhā yuṣmākaṁ tu kathāṁ śubhām

Shri Suta said: O foremost of brahmins, I shall tell you a shubha tale that took place at the hermitage of Brahma, on the auspicious side of the Himalaya.

Verse 24 (skanda.3.10.24)

अस्याश्रमपदं पुण्यं ब्रह्माश्रमपदे शुभे । नानावृक्षगणाकीर्णं पार्श्वे हिमवतः शुभे

asyāśramapadaṁ puṇyaṁ brahmāśramapade śubhe nānāvṛkṣagaṇākīrṇaṁ pārśve himavataḥ śubhe

This sacred site of the hermitage, at the auspicious hermitage of Brahma, filled with various groups of trees, on the auspicious side of the Himalaya —

Verse 25 (skanda.3.10.25)

वहुगुल्मलताकीर्णं मृगद्विपनिषेवितम् । सिद्धचारणसंघुष्टं रम्यं पुष्पितकाननम्

vahugulmalatākīrṇaṁ mṛgadvipaniṣevitam siddhacāraṇasaṁghuṣṭaṁ ramyaṁ puṣpitakānanam

— filled with many shrubs and creepers, frequented by deer and elephants, resounding with siddhas and charanas, a delightful forest in bloom.

Verse 26 (skanda.3.10.26)

वृतिभिर्बहुभिः कीर्णं तापसैरुशोभितम् । ब्राह्मणैश्च महाभागैः सूर्यज्वलनसंनिभैः

vṛtibhirbahubhiḥ kīrṇaṁ tāpasairuśobhitam brāhmaṇaiśca mahābhāgaiḥ sūryajvalanasaṁnibhaiḥ

Filled with many hedges, adorned by ascetics, and by great-fortuned brahmins, radiant as the sun or fire —

Verse 27 (skanda.3.10.27)

नियमव्रतसं पन्नैः समाकीर्णं तपस्विभिः । दीक्षितैर्यागहेतोश्च यताहारैः कृतात्मभिः

niyamavratasaṁ pannaiḥ samākīrṇaṁ tapasvibhiḥ dīkṣitairyāgahetośca yatāhāraiḥ kṛtātmabhiḥ

— crowded with ascetics endowed with vows and observances, initiated for the sake of sacrifice, disciplined in diet, self-controlled,

Verse 28 (skanda.3.10.28)

वेदाध्ययनसंपन्नैर्वैदिकैः परिवेष्टितम् । वर्णिभिश्च गृहस्थैश्च वानप्रस्थैश्च भिक्षुभिः

vedādhyayanasaṁpannairvaidikaiḥ pariveṣṭitam varṇibhiśca gṛhasthaiśca vānaprasthaiśca bhikṣubhiḥ

— surrounded by Vedic scholars endowed with the study of the Vedas, and by brahmacharis, householders, forest-dwellers, and mendicants,

Verse 29 (skanda.3.10.29)

स्वाश्रमाचारनिरतैः स्ववर्णोक्तविधायिभिः । वालखिल्यैश्च मुनिभिः संप्राप्तैश्च मरीचिभिः

svāśramācāranirataiḥ svavarṇoktavidhāyibhiḥ vālakhilyaiśca munibhiḥ saṁprāptaiśca marīcibhiḥ

— devoted to the practices of their own ashrama, performing the duties enjoined for their own class, and by the Valakhilya sages, and by those who had come with Marichi.

Verse 30 (skanda.3.10.30)

तत्राश्रमे पुरा कश्चिच्छूद्रो दृढमतिर्द्विजाः । साहसी ब्राह्मणाभ्याशमाजगाम मुदान्वितः

tatrāśrame purā kaścicchūdro dṛḍhamatirdvijāḥ sāhasī brāhmaṇābhyāśamājagāma mudānvitaḥ

O brahmins, long ago, at that hermitage, a certain shudra named Dridhamati, bold, came joyfully into the presence of the brahmins.

Verse 31 (skanda.3.10.31)

आगतो ह्याश्रमपदं पूजितश्च तपस्विभिः । नाम्ना दृढमतिः शूद्रः साष्टांगं प्रणनाम वै

āgato hyāśramapadaṁ pūjitaśca tapasvibhiḥ nāmnā dṛḍhamatiḥ śūdraḥ sāṣṭāṁgaṁ praṇanāma vai

Having come to the hermitage, honored by the ascetics, that shudra named Dridhamati indeed bowed down with all eight limbs.

Verse 32 (skanda.3.10.32)

तान्स दृष्ट्वा मुनिगणान्देवकल्पान्महौजसः । कुर्वतो विविधान्यज्ञान्संप्रहृष्य स शूद्रकः

tānsa dṛṣṭvā munigaṇāndevakalpānmahaujasaḥ kurvato vividhānyajñānsaṁprahṛṣya sa śūdrakaḥ

Seeing those hosts of sages, godlike, of great splendor, performing various sacrifices, that shudra, greatly delighted —

Verse 33 (skanda.3.10.33)

अथास्य बुद्धिरभवत्तपःकर्तुमनुत्तमम् । ततोऽब्रवीत्कुलपतिं मुनिमागत्य तापसम्

athāsya buddhirabhavattapaḥkartumanuttamam tato'bravītkulapatiṁ munimāgatya tāpasam

— then formed the resolve to perform unsurpassed austerity; then, approaching the head sage of that hermitage, that ascetic, he said:

Verse 34 (skanda.3.10.34)

दृढमतिरुवाच । तपोधन नमस्तेऽस्तु रक्ष मां करुणानिधे । तव प्रसादादिच्छामि धर्मं चर्तुं द्विजर्षभ

dṛḍhamatiruvāca tapodhana namaste'stu rakṣa māṁ karuṇānidhe tava prasādādicchāmi dharmaṁ cartuṁ dvijarṣabha

Dridhamati said: "O treasury of austerity, salutation to you; protect me, O ocean of compassion. By your grace, O bull among brahmins, I desire to practice dharma.

Verse 35 (skanda.3.10.35)

तस्मादभिगतं मां त्वं यागे दीक्षय सुव्रत । ब्रह्मन्नवरवर्णोऽहं शूद्रो जात्यास्मि सत्तम

tasmādabhigataṁ māṁ tvaṁ yāge dīkṣaya suvrata brahmannavaravarṇo'haṁ śūdro jātyāsmi sattama

Therefore, O one of good vows, initiate me, who have approached you, into sacrifice. O brahmin, O best of men, I am of the lowest class, a shudra by birth.

Verse 36 (skanda.3.10.36)

शुश्रूषां कर्तुमिच्छामि प्रपन्नाय प्रसीद मे । एवमुक्ते तु शूद्रेण तमाह ब्राह्मणस्तदा

śuśrūṣāṁ kartumicchāmi prapannāya prasīda me evamukte tu śūdreṇa tamāha brāhmaṇastadā

I wish to render service; be gracious to me, who have taken refuge with you." When the shudra had spoken thus, the brahmin then said to him:

Verse 37 (skanda.3.10.37)

कुलपतिरुवाच । यागे दीक्षयितुं शक्यो न शूद्रो हीनजन्मभाक् । श्रूयतां यदि ते बुद्धिः शुश्रूषानिरतो भव

kulapatiruvāca yāge dīkṣayituṁ śakyo na śūdro hīnajanmabhāk śrūyatāṁ yadi te buddhiḥ śuśrūṣānirato bhava

The head sage said: "A shudra, born to a lowly birth, cannot be initiated into sacrifice. Listen, if your mind is set on this — be devoted to service instead.

Verse 38 (skanda.3.10.38)

उपदेशो न कर्तव्यो जातिहीनस्य कर्हिचित् । उपदेशे महान्दोष उपाध्यायस्य विद्यते

upadeśo na kartavyo jātihīnasya karhicit upadeśe mahāndoṣa upādhyāyasya vidyate

Instruction should never be given to one of low birth; there is great fault for the teacher in giving such instruction.

Verse 39 (skanda.3.10.39)

नाध्यापयेद्बुधः शूद्रं तथा नैव च याजयेत् । न पाठयेत्तथा शूद्रं शास्त्रं व्याकरणादिकम्

nādhyāpayedbudhaḥ śūdraṁ tathā naiva ca yājayet na pāṭhayettathā śūdraṁ śāstraṁ vyākaraṇādikam

A wise man should not teach a shudra, nor should he officiate at his sacrifice. Nor should he teach a shudra scripture, grammar, and the like.

Verse 40 (skanda.3.10.40)

काव्यं वा नाटकं वापि तथालंकारमेव च । पुराणमितिहासं च शूद्रं नैव तु पाठयेत्

kāvyaṁ vā nāṭakaṁ vāpi tathālaṁkārameva ca purāṇamitihāsaṁ ca śūdraṁ naiva tu pāṭhayet

Nor poetry, nor drama, nor likewise rhetoric, nor Purana, nor Itihasa should one ever teach a shudra.

Verse 41 (skanda.3.10.41)

यदि चोपदिशेद्विप्रः शूद्रं चैतानि कर्हिचित् । त्यजेयुर्ब्राह्मणा विप्रं तं ग्रामाद्ब्रह्मसंकुलात्

yadi copadiśedvipraḥ śūdraṁ caitāni karhicit tyajeyurbrāhmaṇā vipraṁ taṁ grāmādbrahmasaṁkulāt

If a brahmin should ever teach these to a shudra, the brahmins should expel that brahmin from a village crowded with brahmins.

Verse 42 (skanda.3.10.42)

शूद्राय चोपदेष्टारं द्विजं चंडालवत्त्यजेत् । शूद्रं चाक्षरसंयुक्तं दूरतः परिवर्जयेत्

śūdrāya copadeṣṭāraṁ dvijaṁ caṁḍālavattyajet śūdraṁ cākṣarasaṁyuktaṁ dūrataḥ parivarjayet

One should shun a brahmin who teaches a shudra, as one would an outcaste; and one should avoid at a distance a shudra endowed with letters.

Verse 43 (skanda.3.10.43)

अतः शुश्रूष भद्रं ते ब्राह्मणाञ्छ्रद्धया सह । शूद्रस्य द्विजशुश्रूषा मन्वादिभिरुदीरिता

ataḥ śuśrūṣa bhadraṁ te brāhmaṇāñchraddhayā saha śūdrasya dvijaśuśrūṣā manvādibhirudīritā

Therefore serve the brahmins with faith; may good befall you. The service of brahmins by a shudra has been declared by Manu and the other lawgivers.

Verse 44 (skanda.3.10.44)

नहि नैसर्गिकं कर्म परित्यक्तुं त्वमर्हसि । एवमुक्तस्तु मुनिना स शूद्रोऽचिंतयत्तदा

nahi naisargikaṁ karma parityaktuṁ tvamarhasi evamuktastu muninā sa śūdro'ciṁtayattadā

You ought not to abandon your natural duty." Thus addressed by the sage, that shudra then thought:

Verse 45 (skanda.3.10.45)

किं कर्तव्यं मया त्वद्य व्रते श्रद्धा हि मे पुरा । यथा स्यान्मम विज्ञानं यतिष्येऽहं तथाद्य वै

kiṁ kartavyaṁ mayā tvadya vrate śraddhā hi me purā yathā syānmama vijñānaṁ yatiṣye'haṁ tathādya vai

"What should I now do? For I have had faith in this vow before. I shall now strive, that I may obtain that spiritual knowledge."

Verse 46 (skanda.3.10.46)

इति निश्चित्य मनसा शूद्रो दृढमतिस्तदा । गत्वाश्रमपदाद्दूरं कृतवानुटजं शुभम्

iti niścitya manasā śūdro dṛḍhamatistadā gatvāśramapadāddūraṁ kṛtavānuṭajaṁ śubham

Having thus resolved in his mind, that shudra Dridhamati then went far from the hermitage and built himself a shubha hut.

Verse 47 (skanda.3.10.47)

तत्र वै देवतागारं पुण्यान्यायतनानिच । पुष्पारामादिकं चापि तटाकखननादिकम्

tatra vai devatāgāraṁ puṇyānyāyatanānica puṣpārāmādikaṁ cāpi taṭākakhananādikam

There indeed he made, with faith, a shrine for the gods, sacred temples, and also flower gardens and the like, and the digging of tanks and the like,

Verse 48 (skanda.3.10.48)

श्रद्धया कारयामास तपःसिद्ध्यर्थमात्मनः । अभिषेकांश्च नियमानुपवासादिकानपि

śraddhayā kārayāmāsa tapaḥsiddhyarthamātmanaḥ abhiṣekāṁśca niyamānupavāsādikānapi

— for the accomplishment of his own austerity, and abhishekas, observances, and fasts too.

Verse 49 (skanda.3.10.49)

बलिं च कृत्वा हुत्वा च दैवतान्यभ्यपूजयत् । संकल्पनियमोपेतः फलाहारो जितेंद्रियः

baliṁ ca kṛtvā hutvā ca daivatānyabhyapūjayat saṁkalpaniyamopetaḥ phalāhāro jiteṁdriyaḥ

Performing bali and homa, he worshipped the deities. Endowed with resolve and discipline, subsisting on fruits, his senses conquered,

Verse 50 (skanda.3.10.50)

नित्यं कंदैश्च मूलैश्च पुष्पैरपि तथा फलैः । अतिथीन्पूजयामास यथावत्समुपागतान्

nityaṁ kaṁdaiśca mūlaiśca puṣpairapi tathā phalaiḥ atithīnpūjayāmāsa yathāvatsamupāgatān

— daily, with bulbs, roots, flowers, and also fruits, he honored, as was fitting, whatever guests came to him.

Verse 51 (skanda.3.10.51)

एवं हि सुमहान्कालो व्यतिचक्राम तस्य वै । अथाश्रममगात्तस्य सुमतिर्नाम नामतः

evaṁ hi sumahānkālo vyaticakrāma tasya vai athāśramamagāttasya sumatirnāma nāmataḥ

Thus indeed a very great span of time passed for him. Then, to his hermitage, there came one named Sumati,

Verse 52 (skanda.3.10.52)

द्विजो गर्गकुलोद्भूतः सत्यवादी जितेंद्रियः । स्वागतेन मुनिं पूज्य तोषयित्वा फलादिकैः

dvijo gargakulodbhūtaḥ satyavādī jiteṁdriyaḥ svāgatena muniṁ pūjya toṣayitvā phalādikaiḥ

— a brahmin, born in the family of Garga, truthful, his senses conquered. Honoring the sage with welcome, pleasing him with fruits and the like,

Verse 53 (skanda.3.10.53)

कथयन्वै कथाः पुण्याः कुशलं पर्यपृच्छत । इत्थं सप्रणिपाताद्यैरुपचारैस्तु पूजितः

kathayanvai kathāḥ puṇyāḥ kuśalaṁ paryapṛcchata itthaṁ sapraṇipātādyairupacāraistu pūjitaḥ

— relating sacred tales, he asked after his welfare. Thus honored with prostrations and other courtesies,

Verse 54 (skanda.3.10.54)

आशीर्भिरभिनंद्यैनं प्रतिगृह्य च सत्क्रियाम् । तमापृछ्य प्रहृष्टाप्मा स्वाश्रमं पुनराययौ

āśīrbhirabhinaṁdyainaṁ pratigṛhya ca satkriyām tamāpṛchya prahṛṣṭāpmā svāśramaṁ punarāyayau

— welcoming him with blessings, and accepting his hospitality, he, greatly delighted, took leave of him and returned again to his own hermitage.

Verse 55 (skanda.3.10.55)

एवं दिनेदिने विप्रः शूद्रेस्मिन्पक्षपातवान् । आगच्छदाश्रमं तस्य द्रष्टुं तं शूद्रयोनिजम्

evaṁ dinedine vipraḥ śūdresminpakṣapātavān āgacchadāśramaṁ tasya draṣṭuṁ taṁ śūdrayonijam

Thus, day after day, that brahmin, favorably disposed toward this shudra, would come to his hermitage to see that one born of shudra birth.

Verse 56 (skanda.3.10.56)

बहुकालं द्विजस्याभूत्संसर्गः शूद्रयोनिना । स्नेहस्य वशमापन्नः शूद्रोक्तं नातिचक्रमे

bahukālaṁ dvijasyābhūtsaṁsargaḥ śūdrayoninā snehasya vaśamāpannaḥ śūdroktaṁ nāticakrame

For a long time, the brahmin had association with the one of shudra birth. Coming under the sway of affection, he did not disregard what the shudra said.

Verse 57 (skanda.3.10.57)

अथागतं द्विजं शूद्रः प्राह स्नेहवशीकृतम् । हव्यकव्यविधानं मे कृत्स्नं ब्रूहि मुनीश्वर

athāgataṁ dvijaṁ śūdraḥ prāha snehavaśīkṛtam havyakavyavidhānaṁ me kṛtsnaṁ brūhi munīśvara

Then the shudra said to the brahmin, who had come and was under the sway of affection: "O lord of sages, tell me the entire procedure of the offerings to gods and ancestors.

Verse 58 (skanda.3.10.58)

पितृकार्यविधानार्थं देवकार्यार्थमेव च । मंत्रानुपदिश त्वं मे महालयविधिं तथा

pitṛkāryavidhānārthaṁ devakāryārthameva ca maṁtrānupadiśa tvaṁ me mahālayavidhiṁ tathā

For the sake of ancestral rites, and for the sake of divine rites too, teach me the mantras, and likewise the rite of Mahalaya.

Verse 59 (skanda.3.10.59)

अष्टकाश्राद्धकृत्यं च वैदिकं यच्च किंचन । सर्वमेतद्रहस्यं मे ब्रूहि त्वं वै गुरुर्मतः

aṣṭakāśrāddhakṛtyaṁ ca vaidikaṁ yacca kiṁcana sarvametadrahasyaṁ me brūhi tvaṁ vai gururmataḥ

And the rite of the Ashtaka-shraddha, and whatever else is Vedic — tell me all this secret knowledge; you are indeed regarded as my guru."

Verse 60 (skanda.3.10.60)

एवमुक्तः स शूद्रेण सर्वमेतदुपादिशत् । कारयामास तस्यायं पितृकार्यादिकं तथा

evamuktaḥ sa śūdreṇa sarvametadupādiśat kārayāmāsa tasyāyaṁ pitṛkāryādikaṁ tathā

Thus addressed by the shudra, he taught him all of this. He also had this man perform the ancestral rites and the like.

Verse 61 (skanda.3.10.61)

पितृकार्ये कृते तेन विसृष्टः स द्विजो गतः । अथ दीर्घेण कालेन पोषितः शूद्रयोनिना

pitṛkārye kṛte tena visṛṣṭaḥ sa dvijo gataḥ atha dīrgheṇa kālena poṣitaḥ śūdrayoninā

When the ancestral rite had been performed by him, that brahmin, taking leave, departed. Then, after a long time, sustained by the one of shudra birth —

Verse 62 (skanda.3.10.62)

त्यक्तो विप्रगणैः सोऽयं पंचत्वमगमद्द्विजः । वैवस्वतभटैर्नीत्वा पातितो नरकेष्वपि

tyakto vipragaṇaiḥ so'yaṁ paṁcatvamagamaddvijaḥ vaivasvatabhaṭairnītvā pātito narakeṣvapi

— abandoned by the community of brahmins, that brahmin met death; carried off by the servants of Vaivasvata (Yama), he was cast down even into the hells.

Verse 63 (skanda.3.10.63)

कल्पकोटिसहस्राणि कल्पकोटिशतानि च । भुक्त्वा क्रमेण नरकांस्तदंते स्था वरोऽभवत्

kalpakoṭisahasrāṇi kalpakoṭiśatāni ca bhuktvā krameṇa narakāṁstadaṁte sthā varo'bhavat

Having undergone, in succession, thousands of crores of kalpas and hundreds of crores of kalpas of hells, at the end of that he became a stationary being (a plant).

Verse 64 (skanda.3.10.64)

गर्दभस्तु ततो जज्ञे विड्वराहस्ततः परम् । जज्ञेऽथ सारमेयोऽसौ पश्चाद्वायसतां गतः

gardabhastu tato jajñe viḍvarāhastataḥ param jajñe'tha sārameyo'sau paścādvāyasatāṁ gataḥ

Then he was born as a donkey, and after that as a pig that eats excrement; then he was born as a dog, and afterward attained the state of a crow.

Verse 65 (skanda.3.10.65)

अथ चंडालतां प्राप शूद्रयोनिमगात्ततः । गतवान्वैश्यतां पश्चात्क्षत्रियस्तदनंतरम्

atha caṁḍālatāṁ prāpa śūdrayonimagāttataḥ gatavānvaiśyatāṁ paścātkṣatriyastadanaṁtaram

Then he attained the state of a chandala, and after that went to shudra birth; afterward he attained the state of a vaishya, and after that a kshatriya.

Verse 66 (skanda.3.10.66)

प्रबलैर्बाध्यमानोऽसौ ब्राह्मणो वै तदाऽभवत् । उपनीतः स पित्रा तु वर्षे गर्भाष्टमे द्विजः

prabalairbādhyamāno'sau brāhmaṇo vai tadā'bhavat upanītaḥ sa pitrā tu varṣe garbhāṣṭame dvijaḥ

Being oppressed by the powerful, he then indeed became a brahmin; and, as a brahmin, was invested with the sacred thread by his father in the eighth year from conception.

Verse 67 (skanda.3.10.67)

वर्तमानः पितुर्गेहे स्वाचाराभ्यासतत्परः । गच्छन्कदाचिद्गहने गृहीतो ब्रह्मरक्षसा

vartamānaḥ piturgehe svācārābhyāsatatparaḥ gacchankadācidgahane gṛhīto brahmarakṣasā

Dwelling in his father's house, devoted to the practice of his own duties, once, while walking in a dense forest, he was seized by a brahmarakshasa.

Verse 68 (skanda.3.10.68)

रुदन्भ्रमन्स्खल न्मूढः प्रहसन्विलपन्नसौ । शश्वद्धाहेति च वदन्वैदिकं कर्म सोऽत्यजत्

rudanbhramanskhala nmūḍhaḥ prahasanvilapannasau śaśvaddhāheti ca vadanvaidikaṁ karma so'tyajat

Weeping, wandering, stumbling, bewildered, laughing, wailing, ceaselessly crying "Alas, alas!" — he abandoned all Vedic observance.

Verse 69 (skanda.3.10.69)

दृष्ट्वा सुतं तथाभूतं पिता दुःखेन पीडितः । सुतमादाय च स्नेहा दगस्त्यं शरणं ययौ

dṛṣṭvā sutaṁ tathābhūtaṁ pitā duḥkhena pīḍitaḥ sutamādāya ca snehā dagastyaṁ śaraṇaṁ yayau

Seeing his son in such a state, the father, tormented by grief, taking his son, out of love, went for refuge to Agastya.

Verse 70 (skanda.3.10.70)

भक्त्या मुनिं प्रणम्यासौ पिता तस्य सुतस्य वै । तस्मै निवेदयामास स्वपुत्रस्य विचेष्टितम्

bhaktyā muniṁ praṇamyāsau pitā tasya sutasya vai tasmai nivedayāmāsa svaputrasya viceṣṭitam

Bowing to the sage with devotion, that father of that son related to him the plight of his own son.

Verse 71 (skanda.3.10.71)

अब्रवीच्च तदा विप्रः कुम्भजं मुनिपुंगवम् । एष मे तनयो ब्रह्मन्गृहीतो ब्रह्मरक्षसा

abravīcca tadā vipraḥ kumbhajaṁ munipuṁgavam eṣa me tanayo brahmangṛhīto brahmarakṣasā

The brahmin then said to that foremost of sages, born of the jar (Agastya): "O brahmin, this is my son, seized by a brahmarakshasa;

Verse 72 (skanda.3.10.72)

सुखं न भजते ब्रह्मन्रक्ष तं करुणादृशा । नास्ति मे तनयोऽ प्यन्यः पितॄणामृणमुक्तये

sukhaṁ na bhajate brahmanrakṣa taṁ karuṇādṛśā nāsti me tanayo' pyanyaḥ pitṝṇāmṛṇamuktaye

— he knows no happiness, O brahmin; protect him with your compassionate glance. I have no other son to free my ancestors from debt.

Verse 73 (skanda.3.10.73)

अस्य पीडाविनाशार्थमुपायं ब्रूहि कुम्भज । त्वत्समस्त्रिषु लोकेषु तपःशीलो न विद्यते

asya pīḍāvināśārthamupāyaṁ brūhi kumbhaja tvatsamastriṣu lokeṣu tapaḥśīlo na vidyate

O jar-born one, tell me the means for the destruction of his affliction. In the three worlds, there is none of austere character equal to you.

Verse 74 (skanda.3.10.74)

अग्रणीः शिवभक्तानामुक्तस्त्वं हि महर्षिभिः । त्वां विनास्य परित्राणं न मेपुत्रस्य विद्यते

agraṇīḥ śivabhaktānāmuktastvaṁ hi maharṣibhiḥ tvāṁ vināsya paritrāṇaṁ na meputrasya vidyate

You are declared by the great sages to be the foremost among the devotees of Shiva. Without you, there is no protection for my son.

Verse 75 (skanda.3.10.75)

पित्रे कृपां कुरुष्व त्वं दयाशीला हि साधवः । श्रीसूत उवाच । एवमुक्तस्तदा तेन कुम्भजो ध्यानमास्थितः

pitre kṛpāṁ kuruṣva tvaṁ dayāśīlā hi sādhavaḥ śrīsūta uvāca evamuktastadā tena kumbhajo dhyānamāsthitaḥ

Show compassion to a father, for the virtuous are ever compassionate by nature." Shri Suta said: Thus addressed by him, the jar-born Agastya entered into meditation.

Verse 76 (skanda.3.10.76)

ध्यात्वा तु सुचिरं कालमब्रवीद्ब्राह्मणं ततः । अगस्त्य उवाच । पूर्वजन्मनि ते पुत्रो ब्राह्मणोऽयं महामते

dhyātvā tu suciraṁ kālamabravīdbrāhmaṇaṁ tataḥ agastya uvāca pūrvajanmani te putro brāhmaṇo'yaṁ mahāmate

Having meditated for a very long time, he then said to the brahmin. Agastya said: "O great-minded one, this is your son, a brahmin, in his previous birth —

Verse 77 (skanda.3.10.77)

सुमतिर्नाम विप्रोऽयं मतिं शूद्राय वै ददौ । कर्माणि वैदिकान्येष सर्वाण्युपदि देश वै

sumatirnāma vipro'yaṁ matiṁ śūdrāya vai dadau karmāṇi vaidikānyeṣa sarvāṇyupadi deśa vai

— this brahmin, named Sumati, gave counsel to a shudra; he indeed taught him all Vedic rites.

Verse 78 (skanda.3.10.78)

अतोऽयं नरकान्भुक्त्वा कल्पकोटिसहस्रकम् । जातो भुवि तदंतेषु स्थावरादिषु योनिषु

ato'yaṁ narakānbhuktvā kalpakoṭisahasrakam jāto bhuvi tadaṁteṣu sthāvarādiṣu yoniṣu

Therefore, having undergone thousands of crores of kalpas in hell, he was born on earth thereafter in the various states beginning with plant life,

Verse 79 (skanda.3.10.79)

इदानीं ब्राह्मणो जातः कर्मशेषेण ते सुतः । यमेन प्रेषितेनात्र गृहीतो ब्रह्मरक्षसा

idānīṁ brāhmaṇo jātaḥ karmaśeṣeṇa te sutaḥ yamena preṣitenātra gṛhīto brahmarakṣasā

— and now, through the remainder of his karma, has been born as your son, a brahmin. Here he has been seized by a brahmarakshasa, sent by Yama,

Verse 80 (skanda.3.10.80)

क्रूरेण पातकेनाद्धा पूवजन्मकृतेन वै । उपायं ते प्रवक्ष्यामि ब्रह्मरक्षोविनाशने

krūreṇa pātakenāddhā pūvajanmakṛtena vai upāyaṁ te pravakṣyāmi brahmarakṣovināśane

— truly on account of that cruel sin committed in his previous birth. I shall tell you the means for the destruction of the brahmarakshasa.

Verse 81 (skanda.3.10.81)

शृणुष्व श्रद्धया युक्तः समाधाय च मानसम् । दक्षिणांभोनिधौ विप्र सेतुरूपो महागिरिः

śṛṇuṣva śraddhayā yuktaḥ samādhāya ca mānasam dakṣiṇāṁbhonidhau vipra seturūpo mahāgiriḥ

Listen with faith, concentrating your mind. O brahmin, in the southern ocean, in the form of the bridge, there is a great mountain,

Verse 82 (skanda.3.10.82)

वर्तते दैवतैः सेव्यः पावनो गन्धमादनः । तस्योपरि महातीर्थं नाम्ना पापविनाशनम्

vartate daivataiḥ sevyaḥ pāvano gandhamādanaḥ tasyopari mahātīrthaṁ nāmnā pāpavināśanam

— served by the gods, the sanctifying Gandhamadana. Above it there is a great ford, named Papavinashana,

Verse 83 (skanda.3.10.83)

अस्ति पुण्यं प्रसिद्धं च महापातकनाशनम् । भूतप्रेतपिशाचानां वेतालब्रह्म रक्षसाम्

asti puṇyaṁ prasiddhaṁ ca mahāpātakanāśanam bhūtapretapiśācānāṁ vetālabrahma rakṣasām

— meritorious, renowned, the destroyer of great sins. For bhutas, pretas, pishachas, vetalas, and brahmarakshasas,

Verse 84 (skanda.3.10.84)

महतां चैव रोगाणां तीर्थं तन्नाशकं स्मृतम् । सुतमादाय गच्छ त्वं तत्तीर्थं सेतुमध्यगम्

mahatāṁ caiva rogāṇāṁ tīrthaṁ tannāśakaṁ smṛtam sutamādāya gaccha tvaṁ tattīrthaṁ setumadhyagam

— and also for great diseases, that ford is remembered as their destroyer. Take your son and go to that ford, situated in the midst of the bridge.

Verse 85 (skanda.3.10.85)

प्रयतः स्नापय सुतं तीर्थे पापविनाशने । स्नानेन त्रिदिनं तत्र ब्रह्मरक्षो विनश्यति

prayataḥ snāpaya sutaṁ tīrthe pāpavināśane snānena tridinaṁ tatra brahmarakṣo vinaśyati

With purity, bathe your son at the ford Papavinashana. By bathing there for three days, the brahmarakshasa is destroyed.

Verse 86 (skanda.3.10.86)

नैवोपायांतरं तस्य विनाशे विद्यते भुवि । तस्माच्छीघ्रं प्रयाहि त्वं रामसेतुं विमुक्तिदम्

naivopāyāṁtaraṁ tasya vināśe vidyate bhuvi tasmācchīghraṁ prayāhi tvaṁ rāmasetuṁ vimuktidam

There is no other means on earth for his destruction. Therefore go quickly to Rama's bridge, the giver of liberation.

Verse 87 (skanda.3.10.87)

तत्र पापविनाशाख्यतीर्थे स्नापय ते सुतम् । मा विलंबं कुरुष्वात्र त्वरया याहि वै द्विज

tatra pāpavināśākhyatīrthe snāpaya te sutam mā vilaṁbaṁ kuruṣvātra tvarayā yāhi vai dvija

There, at the ford named Papavinasha, bathe your son. Do not delay here; O brahmin, go swiftly."

Verse 88 (skanda.3.10.88)

इत्युक्तः स द्विजोऽगस्त्यं प्रणम्य भुवि दण्डवत् । अनुज्ञातश्च तेनासौ प्रययौ गंधमादनम्

ityuktaḥ sa dvijo'gastyaṁ praṇamya bhuvi daṇḍavat anujñātaśca tenāsau prayayau gaṁdhamādanam

Thus addressed, that brahmin, bowing to Agastya flat upon the ground, and given leave by him, set out for Gandhamadana.

Verse 89 (skanda.3.10.89)

सुतेन साकं विप्रेंद्रो गत्वा पापविनाशनम् । संकल्पपूर्वं संस्नाप्य दिनत्रयमसौसुतम्

sutena sākaṁ vipreṁdro gatvā pāpavināśanam saṁkalpapūrvaṁ saṁsnāpya dinatrayamasausutam

That foremost of brahmins, together with his son, going to Papavinashana, and, with due resolve, having bathed his son there for three days,

Verse 90 (skanda.3.10.90)

सस्नौ स्वयं च विप्रेंद्राः पिता पापविनाशने । अथ तस्य सुतस्तत्र विमुक्तो ब्रह्मरक्षसा

sasnau svayaṁ ca vipreṁdrāḥ pitā pāpavināśane atha tasya sutastatra vimukto brahmarakṣasā

— O foremost of brahmins, the father himself also bathed at Papavinashana. Then his son there was freed from the brahmarakshasa,

Verse 91 (skanda.3.10.91)

समजायत नीरोगः स्वस्थः सुन्दररूपधृक् । सर्वसंपत्समृद्धोऽसौ भुक्त्वा भोगाननेकशः

samajāyata nīrogaḥ svasthaḥ sundararūpadhṛk sarvasaṁpatsamṛddho'sau bhuktvā bhogānanekaśaḥ

— and became free of disease, healthy, bearing a beautiful form. Endowed with every prosperity, having enjoyed manifold pleasures,

Verse 92 (skanda.3.10.92)

देहांते प्रययौ मुक्तिं स्नानात्पापविनाशने । पितापि तत्र स्नानेन देहांते मुक्तिमाप्तवान्

dehāṁte prayayau muktiṁ snānātpāpavināśane pitāpi tatra snānena dehāṁte muktimāptavān

— at the end of his body, attained liberation, through his bathing at Papavinashana. The father too, by bathing there, attained liberation at the end of his body.

Verse 93 (skanda.3.10.93)

तेनोपदिष्टो यः शूद्रः स भुक्त्वा नरकान्क्रमात् । अनेकासु जनित्वा च कुत्सितास्वपियोनिषु

tenopadiṣṭo yaḥ śūdraḥ sa bhuktvā narakānkramāt anekāsu janitvā ca kutsitāsvapiyoniṣu

That shudra whom he had instructed, having undergone hells in succession, and having been born in many, even degraded, wombs,

Verse 94 (skanda.3.10.94)

गृध्रजन्मा भवत्पश्चाद्गंधमादनपर्वते । स कदाचिज्जलं पातुं तीर्थे पापविनाशने

gṛdhrajanmā bhavatpaścādgaṁdhamādanaparvate sa kadācijjalaṁ pātuṁ tīrthe pāpavināśane

— afterward became one born as a vulture, on Mount Gandhamadana. Once, to drink water at the ford Papavinashana,

Verse 95 (skanda.3.10.95)

समागतः पपौ तोयं सिषिचे चात्मनस्तनुम् । तदैव दिव्यदेहः सन्सर्वाभरणभूषितः

samāgataḥ papau toyaṁ siṣice cātmanastanum tadaiva divyadehaḥ sansarvābharaṇabhūṣitaḥ

— he came there, drank the water, and sprinkled it upon his own body. At that very moment, having a divine body, adorned with every ornament,

Verse 96 (skanda.3.10.96)

दिव्यमाल्यांबरधरो रक्तचंदनरूषितः । दिव्यं विमानमारुह्य शोभितश्छत्रचामरैः

divyamālyāṁbaradharo raktacaṁdanarūṣitaḥ divyaṁ vimānamāruhya śobhitaśchatracāmaraiḥ

— clad in celestial garlands and garments, anointed with red sandalwood, mounting a divine aerial chariot, resplendent with umbrella and chowries,

Verse 97 (skanda.3.10.97)

उत्तमस्त्रीपरिवृतः प्रययावमरालयम्

uttamastrīparivṛtaḥ prayayāvamarālayam

— surrounded by excellent women, he departed for the abode of the immortals.

Verse 98 (skanda.3.10.98)

श्रीसूत उवाच । एवं प्रभावमेतद्वै तीर्थं पापविनाशनम् । स्वर्गदं मोक्षदं पुण्यं प्रायश्चित्तकरं तथा । ब्रह्मविष्णुमहे शानैः सेवितं सुरसेवितम्

śrīsūta uvāca evaṁ prabhāvametadvai tīrthaṁ pāpavināśanam svargadaṁ mokṣadaṁ puṇyaṁ prāyaścittakaraṁ tathā brahmaviṣṇumahe śānaiḥ sevitaṁ surasevitam

Shri Suta said: Thus, of such power indeed is this ford Papavinashana — the giver of heaven, the giver of liberation, meritorious, and likewise an expiation; served by Brahma, Vishnu, and Mahesha, served by the gods.

Verse 99 (skanda.3.10.99)

पापानां नाशनाद्विप्राः पापनाशाभिधं हि तत् । श्रेयोर्थी पुरुषस्तस्मात्स्नायात्पापविनाशने

pāpānāṁ nāśanādviprāḥ pāpanāśābhidhaṁ hi tat śreyorthī puruṣastasmātsnāyātpāpavināśane

O brahmins, because of the destruction of sins, it is indeed named Papanasha (the destroyer of sin). Therefore, a man desiring his own good should bathe at Papavinashana.

Verse 100 (skanda.3.10.100)

इत्थं रहस्यं कथितं मुनींद्रास्तद्वैभवं पापविनाशनस्य । यत्राभिषेकात्सहसा विमुक्तौ द्विजश्च शूद्रश्च विनिंद्यकृत्यौ

itthaṁ rahasyaṁ kathitaṁ munīṁdrāstadvaibhavaṁ pāpavināśanasya yatrābhiṣekātsahasā vimuktau dvijaśca śūdraśca viniṁdyakṛtyau

Thus, O lords of sages, has this secret been told, the glory of Papavinashana, where, by mere immersion, both a brahmin and a shudra, though guilty of despicable deeds, were instantly liberated.