The Origin of Shripati

Verse 1 (skanda.5.347.1)

तस्यैवानन्तरं तात देवतीर्थमनुत्तमम्। दृष्ट्वा तु श्रीपतिं पापैर्मुच्यते मानवो भुवि

tasyaivānantaraṁ tāta devatīrthamanuttamam| dṛṣṭvā tu śrīpatiṁ pāpairmucyate mānavo bhuvi

O child, immediately after that lies the unequalled Deva Tirtha; beholding Shripati there, a man is freed from sins in this world.

Verse 2 (skanda.5.347.2)

महर्षेस्तस्य जामाता भृगोर्देवो जनार्दनः

maharṣestasya jāmātā bhṛgordevo janārdanaḥ

The god Janardana is the son-in-law of that great sage Bhrigu.

Verse 3 (skanda.5.347.3)

युधिष्ठिर उवाच। कोऽयं श्रियः पतिर्देवो देवानामधिपो विभुः। कथं जन्माभवत्तस्य देवेषु त्रिषु वा मुने

yudhiṣṭhira uvāca| ko'yaṁ śriyaḥ patirdevo devānāmadhipo vibhuḥ| kathaṁ janmābhavattasya deveṣu triṣu vā mune

Yudhishthira said: Who is this god, lord of Shri, ruler of the gods, the all-pervading one? O sage, how did his birth come about among the three great gods?

Verse 4 (skanda.5.347.4)

सम्बन्धी च कथं जातो भृगुणा सह केशवः। एतद्विस्तरतो ब्रह्मन् वक्तुमर्हसि भार्गव

sambandhī ca kathaṁ jāto bhṛguṇā saha keśavaḥ| etadvistarato brahman vaktumarhasi bhārgava

And how did Keshava come to be related to Bhrigu? O brahmin, O descendant of Bhrigu, please tell me this at length.

Verse 5 (skanda.5.347.5)

मार्कण्डेय उवाच। संक्षेपात्कथयिष्यामि साध्यस्य चरितं महत्। न हि विस्तरतो वक्तुं शक्ताः सर्वे महर्षयः

mārkaṇḍeya uvāca| saṁkṣepātkathayiṣyāmi sādhyasya caritaṁ mahat| na hi vistarato vaktuṁ śaktāḥ sarve maharṣayaḥ

Markandeya said: I shall tell in brief the great story of the Sadhya; for not even all the great sages are able to tell it in full.

Verse 6 (skanda.5.347.6)

नारायणस्य नाभ्यब्जाज्जातो देवश्चतुर्मुखः। तस्य दक्षोऽङ्गजो राजन् दक्षिणाङ्गुष्ठसम्भवः

nārāyaṇasya nābhyabjājjāto devaścaturmukhaḥ| tasya dakṣo'ṅgajo rājan dakṣiṇāṅguṣṭhasambhavaḥ

From the lotus of Narayana's navel was born the four-faced god, Brahma; O king, from his right thumb was born Daksha.

Verse 7 (skanda.5.347.7)

धर्मः स्तनान्तात्संजातस्तस्य पुत्रोऽभवत्किल। नारायणसहायोऽसावजोऽपि भरतर्षभ

dharmaḥ stanāntātsaṁjātastasya putro'bhavatkila| nārāyaṇasahāyo'sāvajo'pi bharatarṣabha

From his breast was born Dharma, who became, as it were, his son; O bull of the Bharatas, this Dharma, though unborn, was the companion of Narayana.

Verse 8 (skanda.5.347.8)

मरुत्वती वसुर्ज्ञाना लम्बा भानुमती सती। संकल्पा च मुहूर्ता च साध्या विश्वावती ककुप्

marutvatī vasurjñānā lambā bhānumatī satī| saṅkalpā ca muhūrtā ca sādhyā viśvāvatī kakup

Marutvati, Vasu, Jnana, Lamba, Bhanumati, Sati, Sankalpa, Muhurta, Sadhya, Vishvavati, and Kakup —

Verse 9 (skanda.5.347.9)

धर्मपत्न्यो दशैवैता दाक्षायण्यो महाप्रभाः। तासां साध्या महाभागा पुत्रानजनयन्नृप

dharmapatnyo daśaivaitā dākṣāyaṇyo mahāprabhāḥ| tāsāṁ sādhyā mahābhāgā putrānajanayannṛpa

These, the daughters of Daksha, of great splendour, were the ten wives of Dharma; O king, among them the illustrious Sadhya bore sons.

Verse 10 (skanda.5.347.10)

नरो नारायणश्चैव हरिः कृष्णस्तथैव च। विष्णोरंशांशका ह्येते चत्वारो धर्मसूनवः

naro nārāyaṇaścaiva hariḥ kṛṣṇastathaiva ca| viṣṇoraṁśāṁśakā hyete catvāro dharmasūnavaḥ

Nara, Narayana, Hari, and Krishna — these four sons of Dharma are partial manifestations, portions of a portion, of Vishnu.

Verse 11 (skanda.5.347.11)

तथा नारायणनरौ गन्धमादनपर्वते। आत्मन्यात्मानमाधाय तेपतुः परमं तपः

tathā nārāyaṇanarau gandhamādanaparvate| ātmanyātmānamādhāya tepatuḥ paramaṁ tapaḥ

Thus Narayana and Nara, upon Mount Gandhamadana, fixing the self within the self, performed the most supreme austerity.

Verse 12 (skanda.5.347.12)

ध्यायमानावनौपम्यं स्वं कारणमकारणम्। वासुदेवमनिर्देश्यमप्रतर्क्यमनन्तरम्

dhyāyamānāvanaupamyaṁ svaṁ kāraṇamakāraṇam| vāsudevamanirdeśyamapratarkyamanantaram

Meditating upon their own incomparable self — the causeless cause, indescribable, beyond reasoning, the boundless Vasudeva —

Verse 13 (skanda.5.347.13)

योगयुक्तौ महात्मानावास्थितावुरुतापसौ। तयोस्तपःप्रभावेण न तताप दिवाकरः

yogayuktau mahātmānāvāsthitāvurutāpasau| tayostapaḥprabhāveṇa na tatāpa divākaraḥ

United in yoga, those two great, mighty ascetics remained so fixed that, by the power of their austerity, even the sun did not scorch.

Verse 14 (skanda.5.347.14)

ववाह शङ्कितो वायुः सुखस्पर्शो ह्यशङ्कितः। शिशिरोऽभवदत्यर्थं ज्वलन्नपि विभावसुः

vavāha śaṅkito vāyuḥ sukhasparśo hyaśaṅkitaḥ| śiśiro'bhavadatyarthaṁ jvalannapi vibhāvasuḥ

The wind blew as though in awe, gentle and unthreatening to the touch; fire, though blazing, became exceedingly cool.

Verse 15 (skanda.5.347.15)

सिंहव्याघ्रादयः सौम्याश्चेरुः सह मृगैर्गिरौ। तयोर्गौरिव भारार्ता पृथिवी पृथिवीपते

siṁhavyāghrādayaḥ saumyāścerurgiraḥ saha mṛgairgirau| tayorgauriva bhārārtā pṛthivī pṛthivīpate

Lions, tigers, and other beasts wandered gently among the deer on that mountain. O king, the earth, like a cow, was burdened by the weight of their austerity.

Verse 16 (skanda.5.347.16)

चेरुश्च भूधराश्चैव चुक्षुभे च महोदधिः। देवाश्च स्वेषु धिष्ण्येषु निष्प्रभेषु हतप्रभाः। बभूवुरवनीपाल परमं क्षोभमागताः

cerusca bhūdharāścaiva cukṣubhe ca mahodadhiḥ| devāśca sveṣu dhiṣṇyeṣu niṣprabheṣu hataprabhāḥ| babhūvuravanīpāla paramaṁ kṣobhamāgatāḥ

The mountains themselves began to tremble, and the great ocean grew agitated. O king, the gods too, in their own abodes, their splendour dimmed and glory lost, fell into the deepest distress.

Verse 17 (skanda.5.347.17)

देवराजस्तथा शक्रः संतप्तस्तपसा तयोः। युयोजाप्सरसस्तत्र तयोर्विघ्नचिकीर्षया

devarājastathā śakraḥ santaptastapasā tayoḥ| yuyojāpsarasastatra tayorvighnacikīrṣayā

Shakra, lord of the gods, likewise scorched by their austerity, dispatched apsaras there, desiring to disturb their penance.

Verse 18 (skanda.5.347.18)

इन्द्र उवाच। रम्भे तिलोत्तमे कुब्जे घृताचि ललिते शुभे। प्रम्लोचे सुभ्रु सुम्लोचे सौरभेयि महोद्धते

indra uvāca| rambhe tilottame kubje ghṛtāci lalite śubhe| pramloce subhru sumloce saurabheyi mahoddhate

Indra said: O Rambha, Tilottama, Kubja, Ghritachi, Lalita, Shubha, Pramlocha, fair-browed one, Sumlocha, Saurabheyi, and mighty Mahoddhata!

Verse 19 (skanda.5.347.19)

अलम्बुषे मिश्रकेशि पुण्डरीके वरूथिनि। विलोकनीयं बिभ्राणा वपुर्मन्मथबोधनम्

alambuṣe miśrakeśi puṇḍarīke varūthini| vilokanīyaṁ bibhrāṇā vapurmanmathabodhanam

O Alambusha, Mishrakeshi, Pundarika, Varuthini — all of you, bearing forms lovely to behold, forms that awaken desire —

Verse 20 (skanda.5.347.20)

गन्धमादनमासाद्य कुरुध्वं वचनं मम। नरनारायणौ तत्र तपोदीक्षान्वितौ द्विजौ

gandhamādanamāsādya kurudhvaṁ vacanaṁ mama| naranārāyaṇau tatra tapodīkṣānvitau dvijau

Go to Mount Gandhamadana and carry out my bidding. There, the two brahmin ascetics, Nara and Narayana, consecrated to austerity—

Verse 21 (skanda.5.347.21)

तेपाते धर्मतनयौ तपः परमदुश्चरम्। तावस्माकं वरारोहाः कुर्वाणौ परमं तपः

tepāte dharmatanayau tapaḥ paramaduścaram| tāvasmākaṁ varārohāḥ kurvāṇau paramaṁ tapaḥ

these two sons of Dharma are performing austerity most difficult to accomplish. O lovely ones, as they perform this supreme penance, they are, for us—

Verse 22 (skanda.5.347.22)

कर्मातिशयदुःखार्तिप्रदावायतिनाशनौ। तद्गच्छत न भीः कार्या भवतीभिरिदं वचः

karmātiśayaduḥkhārtipradāvāyatināśanau| tadgacchata na bhīḥ kāryā bhavatībhiridaṁ vacaḥ

the cause of extreme distress and the destroyers of our future standing. So go there; you need have no fear — this is my word.

Verse 23 (skanda.5.347.23)

स्मरः सहायो भविता वसन्तश्च वराङ्गनाः। रूपं वयः समालोक्य मदनोद्दीपनं परम्। कन्दर्पवशमभ्येति विवशः को न मानवः

smaraḥ sahāyo bhavitā vasantaśca varāṅganāḥ| rūpaṁ vayaḥ samālokya madanoddīpanaṁ param| kandarpavaśamabhyeti vivaśaḥ ko na mānavaḥ

O fair ones, Kama and Vasanta shall be your allies. Beholding such beauty and youth, so supremely arousing — what man is there who would not, helplessly, fall under the sway of Kandarpa, the god of love?

Verse 24 (skanda.5.347.24)

मार्कण्डेय उवाच। इत्युक्त्वा देवराजेन मदनेन समं तदा। जग्मुरप्सरसः सर्वा वसन्तश्च महीपते

mārkaṇḍeya uvāca| ityuktvā devarājena madanena samaṁ tadā| jagmurapsarasaḥ sarvā vasantaśca mahīpate

Markandeya said: Thus spoken to by the king of gods, all the apsaras, together with Kama and Vasanta, then set out, O king.

Verse 25 (skanda.5.347.25)

गन्धमादनमासाद्य पुंस्कोकिलकुलाकुलम्। चचार माधवो रम्यं प्रोत्फुल्लवनपादपम्

gandhamādanamāsādya puṁskokilakulākulam| cacāra mādhavo ramyaṁ protphullavanapādapam

Arriving at Gandhamadana, resounding with flocks of male cuckoos, Madhava, the spring, moved through that lovely forest of blossoming trees.

Verse 26 (skanda.5.347.26)

प्रववौ दक्षिणाशायां मलयानुगतोऽनिलः। भृङ्गमालारुतरवै रमणीयमभूद्वनम्

pravavau dakṣiṇāśāyāṁ malayānugato'nilaḥ| bhṛṅgamālārutaravai ramaṇīyamabhūdvanam

From the south a breeze blew, carrying the fragrance of the Malaya mountain; and with the humming of swarms of bees, the forest became utterly enchanting.

Verse 27 (skanda.5.347.27)

गन्धश्च सुरभिः सद्यो वनराजिसमुद्भवः। किन्नरोरगयक्षाणां बभूव घ्राणतर्पणः

gandhaśca surabhiḥ sadyo vanarājisamudbhavaḥ| kinnaroragayakṣāṇāṁ babhūva ghrāṇatarpaṇaḥ

A fragrance at once sprang forth from the rows of trees, delighting the sense of smell of kinnaras, serpents, and yakshas.

Verse 28 (skanda.5.347.28)

वराङ्गनाश्च ताः सर्वा नरनारायणावृषी। विलोभयितुमारब्धा वागङ्गललितस्मितैः

varāṅganāśca tāḥ sarvā naranārāyaṇāvṛṣī| vilobhayitumārabdhā vāgaṅgalalitasmitaiḥ

All those lovely women then began to entice the two sages Nara and Narayana with their speech, their graceful gestures, and their charming smiles.

Verse 29 (skanda.5.347.29)

जगौ मनोहरं काचिन्ननर्त तत्र चाप्सराः। अवादयत्तथैवान्या मनोहरतरं नृप

jagau manoharaṁ kācinnanarta tatra cāpsarāḥ| avādayattathaivānyā manoharataraṁ nṛpa

One apsara sang a captivating song, another danced there; O king, yet another played music more enchanting still.

Verse 30 (skanda.5.347.30)

हावैर्भावैः सृतैर्हास्यैस्तथान्या वल्गुभाषितैः। तयोः क्षोभाय तन्वङ्ग्यश्चक्रुरुद्यममङ्गनाः

hāvairbhāvaiḥ sṛtairhāsyaistathānyā valgubhāṣitaiḥ| tayoḥ kṣobhāya tanvaṅgyaścakrurudyamamaṅganāḥ

With coquettish gestures, feelings, glances, laughter, and other sweet speech, those slender women made every effort to disturb the two sages.

Verse 31 (skanda.5.347.31)

तथापि न तयोः कश्चिन्मनसः पृथिवीपते। विकारोऽभवदध्यात्मपारसम्प्राप्तचेतसोः

tathāpi na tayoḥ kaścinmanasaḥ pṛthivīpate| vikāro'bhavadadhyātmapārasamprāptacetasoḥ

And yet, O king, in the minds of those two, whose consciousness had reached the farther shore of the spirit, not the slightest disturbance arose.

Verse 32 (skanda.5.347.32)

निवातस्थौ यथा दीपावकम्पौ नृप तिष्ठतः। वासुदेवार्पणस्वस्थे तथैव मनसी तयोः

nivātasthau yathā dīpāvakampau nṛpa tiṣṭhataḥ| vāsudevārpaṇasvasthe tathaiva manasī tayoḥ

Just as two lamps set in a windless place stand unflickering, O king, so too the minds of those two, wholly given over to Vasudeva, remained undisturbed.

Verse 33 (skanda.5.347.33)

पूर्यमाणोऽपि चाम्भोभिर्भुवमन्यां महोदधिः। यथा न याति संक्षोभं तथा तन्मानसं क्वचित्

pūryamāṇo'pi cāmbhobhirbhuvamanyāṁ mahodadhiḥ| yathā na yāti saṁkṣobhaṁ tathā tanmānasaṁ kvacit

Just as the great ocean, even while being filled with waters, does not overflow into other lands, so too their minds never fell into agitation.

Verse 34 (skanda.5.347.34)

सर्वभूतहितं ब्रह्म वासुदेवमयं परम्। मन्यमानौ न रागस्य द्वेषस्य च वशंगतौ

sarvabhūtahitaṁ brahma vāsudevamayaṁ param| manyamānau na rāgasya dveṣasya ca vaśaṁgatau

Regarding the Supreme Brahman, who is the good of all beings and of the very nature of Vasudeva, they never came under the sway of either attachment or aversion.

Verse 35 (skanda.5.347.35)

स्मरोऽपि न शशाकाथ प्रवेष्टुं हृदयं तयोः। विद्यामयं दीपयुतमन्धकार इवालयम्

smaro'pi na śaśākātha praveṣṭuṁ hṛdayaṁ tayoḥ| vidyāmayaṁ dīpayutamandhakāra ivālayam

Even Kama, the god of desire, could not enter their hearts, filled with knowledge and lit as with a lamp — just as darkness cannot enter a house that is illumined.

Verse 36 (skanda.5.347.36)

पुष्पोज्ज्वलांस्तरुवरान् वसन्तं दक्षिणानिलम्। ताश्चैवाप्सरसः सर्वाः कन्दर्पं च महामुनी

puṣpojjvalāṁstaruvarān vasantaṁ dakṣiṇānilam| tāścaivāpsarasaḥ sarvāḥ kandarpaṁ ca mahāmunī

The trees blazing with blossoms, the spring, the southern breeze, all those apsaras, and Kama himself — those two great sages—

Verse 37 (skanda.5.347.37)

यच्चारब्धं तपस्ताभ्यामात्मानं गन्धमादनम्। ददर्शातेऽखिलं रूपं ब्रह्मणः पुरुषर्षभ

yaccārabdhaṁ tapastābhyāmātmānaṁ gandhamādanam| dadarśāte'khilaṁ rūpaṁ brahmaṇaḥ puruṣarṣabha

beheld — the very austerity they had undertaken, their own selves, and Mount Gandhamadana itself — all as the complete manifestation of Brahman, O bull among men.

Verse 38 (skanda.5.347.38)

दाहाय नामलो वह्नेर्नापः क्लेदाय चाम्भसः। तद्द्रव्यमेव तद्द्रव्यविकाराय न वै यतः

dāhāya nāmalo vahnernāpaḥ kledāya cāmbhasaḥ| taddravyameva taddravyavikārāya na vai yataḥ

As fire's own flame does not burn fire itself, nor does water moisten water — for a substance does not act to alter itself —

Verse 39 (skanda.5.347.39)

ततो विज्ञाय विज्ञाय परं ब्रह्म स्वरूपतः। मधुकन्दर्पयोषित्सु विकारो नाभवत्तयोः

tato vijñāya vijñāya paraṁ brahma svarūpataḥ| madhukandarpayoṣitsu vikāro nābhavattayoḥ

so too, having fully realized the Supreme Brahman as their own true nature, no disturbance arose in those two on account of Madhu, Kandarpa, or the women.

Verse 40 (skanda.5.347.40)

ततो गुरुतरं यत्नं वसन्तमदनौ नृप। चक्राते ताश्च तन्वङ्ग्यस्तत्क्षोभाय पुनःपुनः

tato gurutaraṁ yatnaṁ vasantamadanau nṛpa| cakrāte tāśca tanvaṅgyastatkṣobhāya punaḥpunaḥ

Then, O king, Vasanta and Madana, along with those slender-waisted women, made an even greater effort, again and again, to disturb them.

Verse 41 (skanda.5.347.41)

अथ नारायणो धैर्यं संधायोदीर्णमानसः। ऊरोरुत्पादयामास वराङ्गीमबलां तदा

atha nārāyaṇo dhairyaṁ saṁdhāyodīrṇamānasaḥ| ūrorutpādayāmāsa varāṅgīmabalāṁ tadā

Then Narayana, holding firm to steadfastness, his mind untroubled, brought forth from his thigh a beautiful woman.

Verse 42 (skanda.5.347.42)

त्रैलोक्यसुन्दरीरत्नमशेषमवनीपते। गुणैर्लाघवमभ्येति यस्याः संदर्शनादनु

trailokyasundarīratnamaśeṣamavanīpate| guṇairlāghavamabhyeti yasyāḥ saṁdarśanādanu

O king, she was the very jewel of beauty among all the three worlds, at whose sight the beauty of every other woman is diminished.

Verse 43 (skanda.5.347.43)

तां विलोक्य महीपाल चकम्पे मनसानिलः। वसन्तो विस्मयं यातः स्मरः सस्मार किंचन

tāṁ vilokya mahīpāla cakampe manasānilaḥ| vasanto vismayaṁ yātaḥ smaraḥ sasmāra kiṁcana

O king, beholding her, even the Wind trembled in his mind, Vasanta was struck with wonder, and Smara, the god of love, seemed almost to recall something of himself.

Verse 44 (skanda.5.347.44)

रम्भातिलोत्तमाद्याश्च वैलक्ष्यं देवयोषितः। न रेजुरवनीपाल तल्लक्ष्यहृदयेक्षणाः

rambhātilottamādyāśca vailakṣyaṁ devayoṣitaḥ| na rejuravanīpāla tallakṣyahṛdayekṣaṇāḥ

Rambha, Tilottama, and the other celestial women, their eyes and hearts now fixed upon her, grew abashed, and, O king, no longer shone as before.

Verse 45 (skanda.5.347.45)

ततः कामो वसन्तश्च पार्थिवाप्सरसश्च ताः। प्रणम्य भगवन्तौ तौ तुष्टुवुर्मुनिसत्तमौ

tataḥ kāmo vasantaśca pārthivāpsarasaśca tāḥ| praṇamya bhagavantau tau tuṣṭuvurmunisattamau

Then Kama, Vasanta, and those royal apsaras, bowing down to the two blessed lords, foremost among sages, began to praise them.

Verse 46 (skanda.5.347.46)

वसन्तकामाप्सरस ऊचुः। प्रसीदतु जगद्धाता यस्य देवस्य मायया। मोहिताः स्म विजानीमो नान्तरं विद्यते द्वयोः

vasantakāmāpsarasa ūcuḥ| prasīdatu jagaddhātā yasya devasya māyayā| mohitāḥ sma vijānīmo nāntaraṁ vidyate dvayoḥ

Vasanta, Kama, and the apsaras said: May the creator of the world be gracious — by whose divine illusion we were deluded. Now we understand that there is no difference between you two.

Verse 47 (skanda.5.347.47)

प्रसीदतु स वां देवो यस्य रूपमिदं द्विधा। धामभूतस्य लोकानामनादेरप्रतिष्ठतः

prasīdatu sa vāṁ devo yasya rūpamidaṁ dvidhā| dhāmabhūtasya lokānāmanāderapratiṣṭhataḥ

May that god be gracious toward you both, whose single self has taken this twofold form — he who is the abode of all worlds, beginningless, resting upon nothing beyond himself.

Verse 48 (skanda.5.347.48)

नरनारायणौ देवौ शङ्खचक्रायुधावुभौ। आस्तां प्रसादसुमुखावस्माकमपराधिनाम्

naranārāyaṇau devau śaṅkhacakrāyudhāvubhau| āstāṁ prasādasumukhāvasmākamaparādhinām

May the two gods Nara and Narayana, both bearing the conch and discus, turn a gracious face upon us who have offended.

Verse 49 (skanda.5.347.49)

निधानं सर्वविद्यानां सर्वपापवनानलः। नारायणोऽतो भगवान् सर्वपापं व्यपोहतु

nidhānaṁ sarvavidyānāṁ sarvapāpavanānalaḥ| nārāyaṇo'to bhagavān sarvapāpaṁ vyapohatu

He is the treasury of all knowledge, the fire that consumes the forest of all sin; may the Lord Narayana therefore remove all our sin.

Verse 50 (skanda.5.347.50)

शार्ङ्गचिह्नायुधः श्रीमानात्मज्ञानमयोऽनघः। नरः समस्तपापानि हतात्मा सर्वदेहिनाम्

śārṅgacihnāyudhaḥ śrīmānātmajñānamayo'naghaḥ| naraḥ samastapāpāni hatātmā sarvadehinām

Bearing the mark of the Sharnga bow, glorious, made of self-knowledge, sinless — Nara is the destroyer of all sins of all embodied beings.

Verse 51 (skanda.5.347.51)

जटाकलापबद्धोऽयमनयोर्नः क्षमावतोः। सौम्यास्यदृष्टिः पापानि हन्तुं जन्मार्जितानि वै

jaṭākalāpabaddho'yamanayornaḥ kṣamāvatoḥ| saumyāsyadṛṣṭiḥ pāpāni hantuṁ janmārjitāni vai

May the gentle gaze of those two forgiving ones, their hair bound in matted locks, destroy the sins we have accumulated birth after birth.

Verse 52 (skanda.5.347.52)

तथात्मविद्यादोषेण योऽपराधः कृतो महान्। त्रैलोक्यवन्द्यौ यौ नाथौ विलोभयितुमागताः

tathātmavidyādoṣeṇa yo'parādhaḥ kṛto mahān| trailokyavandyau yau nāthau vilobhayitumāgatāḥ

For the great offense we committed through the fault of lacking true self-knowledge — coming here to tempt those two lords, worshipped by all three worlds —

Verse 53 (skanda.5.347.53)

प्रसीद देव विज्ञानधन मूढदृशामिव। भवन्ति सन्तः सततं स्वधर्मपरिपालकाः

prasīda deva vijñānadhana mūḍhadṛśāmiva| bhavanti santaḥ satataṁ svadharmaparipālakāḥ

O god, treasury of true wisdom, forgive us who behave like the blind and foolish; for the virtuous ever remain protectors of their own dharma.

Verse 54 (skanda.5.347.54)

दृष्ट्वैतन्नः समुत्पन्नं यथा स्त्रीरत्नमुत्तमम्। त्वयि नारायणोत्पन्ना श्रेष्ठा पारवती मतिः

dṛṣṭvaitannaḥ samutpannaṁ yathā strīratnamuttamam| tvayi nārāyaṇotpannā śreṣṭhā pāravatī matiḥ

Having seen this supreme jewel among women born from you, O Narayana, our highest and utmost reverence has arisen toward you.

Verse 55 (skanda.5.347.55)

तेन सत्येन सत्यात्मन्परमात्मन्सनातन। नारायण प्रसीदेश सर्वलोकपरायण

tena satyena satyātmansaparamātmansanātana| nārāyaṇa prasīdeśa sarvalokaparāyaṇa

By that very truth, O embodiment of truth, O Supreme Self, O eternal one, O Narayana, refuge of all worlds, O lord, be gracious unto us.

Verse 56 (skanda.5.347.56)

प्रसन्नबुद्धे शान्तात्मन्प्रसन्नवदनेक्षण। प्रसीद योगिनामीश नर सर्वगताच्युत

prasannabuddhe śāntātmanprasannavadanekṣaṇa| prasīda yogināmīśa nara sarvagatācyuta

O you of serene understanding, of tranquil soul, of gentle face and eyes, O lord of yogis, O Nara, O all-pervading, unfailing one — be gracious.

Verse 57 (skanda.5.347.57)

नमस्यामो नरं देवं तथा नारायणं हरिम्। नमो नराय नम्याय नमो नारायणाय च

namasyāmo naraṁ devaṁ tathā nārāyaṇaṁ harim| namo narāya namyāya namo nārāyaṇāya ca

We bow to the god Nara and to Hari Narayana. Salutation to Nara, worthy of salutation, and salutation also to Narayana.

Verse 58 (skanda.5.347.58)

प्रसन्नानामनाथानां तथा नाथवतां प्रभो। शं करोतु नरोऽस्माकं शं नारायण देहि नः

prasannānāmanāthānāṁ tathā nāthavatāṁ prabho| śaṁ karotu naro'smākaṁ śaṁ nārāyaṇa dehi naḥ

O lord, of the contented, the unprotected, and the well-protected alike — may Nara grant us well-being; O Narayana, bestow upon us well-being.

Verse 59 (skanda.5.347.59)

मार्कण्डेय उवाच। एवमभ्यर्चितः स्तुत्या रागद्वेषादिवर्जितः। प्राहेशः सर्वभूतानां मध्ये नारायणो नृप

mārkaṇḍeya uvāca| evamabhyarcitaḥ stutyā rāgadveṣādivarjitaḥ| prāheśaḥ sarvabhūtānāṁ madhye nārāyaṇo nṛpa

Markandeya said: Thus worshipped with praise, Narayana, the lord of all beings, free from attachment and aversion alike, spoke, O king, in their midst.

Verse 60 (skanda.5.347.60)

नारायण उवाच। स्वागतं माधवे कामे भवत्वप्सरसामपि। यत्कार्यमागतानां च इहास्माभिस्तदुच्यताम्

nārāyaṇa uvāca| svāgataṁ mādhave kāme bhavatvapsarasāmapi| yatkāryamāgatānāṁ ca ihāsmābhistaduccyatām

Narayana said: Welcome, O Madhava, O Kama, and welcome to you, O apsaras as well. Tell us what purpose has brought you here.

Verse 61 (skanda.5.347.61)

यूयं संसिद्धये नूनमस्माकं बलशत्रुणा। संप्रेषितास्ततोऽस्माकं नृत्ययोगादिदर्शनम्

yūyaṁ saṁsiddhaye nūnamasmākaṁ balaśatruṇā| saṁpreṣitāstato'smākaṁ nṛtyayogādidarśanam

Surely you have been sent, for the sake of our accomplishment, by the foe of the demon Bala — Indra; and so you have shown us this display of dance and the arts.

Verse 62 (skanda.5.347.62)

न वयं गीतनृत्येन नाङ्गचेष्टादिभाषितैः। लुब्धा वै विषयैर्मन्ये विषया दारुणात्मकाः

na vayaṁ gītanṛtyena nāṅgaceṣṭādibhāṣitaiḥ| lubdhā vai viṣayairmanye viṣayā dāruṇātmakāḥ

We are not captivated by songs and dances, nor by gestures and words; I hold that the objects of the senses are, by their very nature, fearsome things.

Verse 63 (skanda.5.347.63)

शब्दादिसङ्गदुष्टानि यदा नाक्षाणि नः शुभाः। तदा नृत्यादयो भावाः कथं लोभप्रदायिनः

śabdādisaṅgaduṣṭāni yadā nākṣāṇi naḥ śubhāḥ| tadā nṛtyādayo bhāvāḥ kathaṁ lobhapradāyinaḥ

When our senses are not corrupted by attachment to sound and the other sense-objects, how then could dance and the like arouse desire in us?

Verse 64 (skanda.5.347.64)

ते सिद्धाः स्म न वै साध्या भवतीनां स्मरस्य च। माधवस्य च शाक्रोऽपि स्वास्थ्यं यात्वविशङ्किताः

te siddhāḥ sma na vai sādhyā bhavatīnāṁ smarasya ca| mādhavasya ca śākro'pi svāsthyaṁ yātvaviśaṅkitāḥ

We are already accomplished, and are not to be won over by you, by Kama, or by Madhava; let Shakra too return, without further anxiety, to his own ease.

Verse 65 (skanda.5.347.65)

योऽसौ परश्च परमः पुरुषः परमेश्वरः। परमात्मा समस्तस्य स्थावरस्य चरस्य च

yo'sau paraśca paramaḥ puruṣaḥ parameśvaraḥ| paramātmā samastasya sthāvarasya carasya ca

He who is the supreme and highest Purusha, the Supreme Lord, the Supreme Self of all things, moving and unmoving —

Verse 66 (skanda.5.347.66)

उत्पत्तिहेतुरेते च यस्मिन्सर्वं प्रलीयते। सर्वावासीति देवत्वाद्वासुदेवेत्युदाहृतः

utpattiheturete ca yasminsarvaṁ pralīyate| sarvāvāsīti devatvādvāsudevetyudāhṛtaḥ

who is the cause of the origin of all these, and in whom all things dissolve; because he is the dwelling-place of all, by that divine nature he is called Vasudeva.

Verse 67 (skanda.5.347.67)

वयमंशांशकास्तस्य चतुर्व्यूहस्य मानिनः। तदादेशितवार्त्मानौ जगद्बोधाय देहिनाम्

vayamaṁśāṁśakāstasya caturvyūhasya māninaḥ| tadādeśitavārtmānau jagadbodhāya dehinām

We are but portions of a portion of his fourfold manifestation, established upon this path by his own command, for the awakening of embodied beings to the truth of the world.

Verse 68 (skanda.5.347.68)

तत्सर्वभूतं सर्वेशं सर्वत्र समदर्शिनम्। कुतः पश्यन्तौ रागादीन्करिष्यामो विभेदिनः

tatsarvabhūtaṁ sarveśaṁ sarvatra samadarśinam| kutaḥ paśyantau rāgādīnkariṣyāmo vibhedinaḥ

Beholding him who is all beings, lord of all, who looks equally upon all things everywhere — how could we entertain such divisive feelings as attachment and the rest?

Verse 69 (skanda.5.347.69)

वसन्ते मयि चेन्द्रे च भवतीषु तथा स्मरे। यदा स एव भूतात्मा तदा द्वेषादयः कथम्

vasante mayi cendre ca bhavatīṣu tathā smare| yadā sa eva bhūtātmā tadā dveṣādayaḥ katham

In Vasanta, in me, in Indra, in you, and in Kama as well — when it is that very same universal Self present in all, how could aversion and the like arise?

Verse 70 (skanda.5.347.70)

तन्मयान्यविभक्तानि यदा सर्वेषु जन्तुषु। सर्वेश्वरेश्वरो विष्णुः कुतो रागादयस्ततः

tanmayānyavibhaktāni yadā sarveṣu jantuṣu| sarveśvareśvaro viṣṇuḥ kuto rāgādayastataḥ

When Vishnu, the lord of even the lords of all, pervades all creatures, undivided, identical with them in essence — from where, then, could attachment and the rest arise?

Verse 71 (skanda.5.347.71)

ब्रह्माणमिन्द्रमीशानमादित्यमरुतोऽखिलान्। विश्वेदेवानृषीन् साध्यान्वसून्पितृगणांस्तथा

brahmāṇamindramīśānamādityamaruto'khilān| viśvedevānṛṣīn sādhyānvasūnpitṛgaṇāṁstathā

Brahma, Indra, Ishana, Aditya, all the Maruts, the Vishvedevas, the seers, the Sadhyas, the Vasus, and the hosts of the ancestors —

Verse 72 (skanda.5.347.72)

यक्षराक्षसभूतादीन्नागान्सर्पान्सरीसृपान्। मनुष्यपक्षिगोरूपगजसिंहजलेचरान्

yakṣarākṣasabhūtādīnnāgānsarpānsarīsṛpān| manuṣyapakṣigorūpagajasiṁhajalecarān

Yakshas, rakshasas, spirits, nagas, snakes, reptiles, humans, birds, cattle, elephants, lions, and creatures of the water —

Verse 73 (skanda.5.347.73)

मक्षिकामशकान्दंशाञ्छलभाञ्जलजान् कृमीन्। गुल्मवृक्षलतावल्लीत्वक्सारतृणजातिषु

makṣikāmaśakāndaṁśāñchalabhāñjalajān kṛmīn| gulmavṛkṣalatāvallītvaksāratṛṇajātiṣu

flies, mosquitoes, gnats, locusts, water-born creatures, worms, and among the classes of shrubs, trees, creepers, vines, bark, and grasses —

Verse 74 (skanda.5.347.74)

यच्च किंचिददृश्यं वा दृश्यं वा त्रिदशाङ्गनाः। मन्यध्वं जातमेकस्य तत्सर्वं परमात्मनः

yacca kiṁciddṛśyaṁ vā dṛśyaṁ vā tridaśāṅganāḥ| manyadhvaṁ jātamekasya tatsarvaṁ paramātmanaḥ

and whatever else there be, unseen or seen — O celestial women, know that all of it has arisen from that one Supreme Self.

Verse 75 (skanda.5.347.75)

जायमानः कथं विष्णुमात्मानं परमं च यत्। रागद्वेषौ तथा लोभं कः कुर्यादमराङ्गनाः

jāyamānaḥ kathaṁ viṣṇumātmānaṁ paramaṁ ca yat| rāgadveṣau tathā lobhaṁ kaḥ kuryādamarāṅganāḥ

Whatever comes into being, comes into being as Vishnu, one's own supreme Self; O celestial women, who then could feel attachment, aversion, or greed?

Verse 76 (skanda.5.347.76)

सर्वभूतमये विष्णौ सर्वगे सर्वधातरि। निपात्य तं पृथग्भूते कुतो रागादिको गुणः

sarvabhūtamaye viṣṇau sarvage sarvadhātari| nipātya taṁ pṛthagbhūte kuto rāgādiko guṇaḥ

Only by mistakenly setting Vishnu — who consists of all beings, all-pervading, sustainer of all — apart as something separate, could the quality of attachment and the rest ever arise; otherwise, never.

Verse 77 (skanda.5.347.77)

एवमस्मासु युष्मासु सर्वभूतेषु चाबलाः। तन्मयैकत्वभूतेषु रागाद्यवसरः कुतः

evamasmāsu yuṣmāsu sarvabhūteṣu cābalāḥ| tanmayaikatvabhūteṣu rāgādyavasaraḥ kutaḥ

Thus, O gentle ones, in us, in you, and in all beings, all undivided from that one same reality — where indeed is there room for attachment and the like?

Verse 78 (skanda.5.347.78)

सम्यग्दृष्टिरियं प्रोक्ता समस्तैक्यावलोकिनी। पृथग्विज्ञानमात्रैव लोकसंव्यवहारवत्

samyagdṛṣṭiriyaṁ proktā samastaikyāvalokinī| pṛthagvijñānamātraiva lokasaṁvyavahāravat

This is declared to be the right vision — one that perceives the unity within all things; separate knowledge is merely like the conventions of worldly dealing.

Verse 79 (skanda.5.347.79)

भूतेन्द्रियान्तः करणप्रधानपुरुषात्मकम्। जगद्वै ह्येतदखिलं तदा भेदः किमात्मकः

bhūtendriyāntaḥ karaṇapradhānapuruṣātmakam| jagadvai hyetadakhilaṁ tadā bhedaḥ kimātmakaḥ

This entire world consists of nothing but the elements, the senses, the inner faculty, Prakriti, and Purusha; what, then, is the very nature of difference?

Verse 80 (skanda.5.347.80)

भवन्ति लयमायान्ति समुद्रसलिलोर्मयः। न वारिभेदतो भिन्नास्तथैवैक्यादिदं जगत्

bhavanti layamāyānti samudrasalilormayaḥ| na vāribhedato bhinnāstathaivaikyādidaṁ jagat

The waves of the ocean rise and merge back into it; they are not distinct from the water by any real difference — so too this world exists in that very same unity.

Verse 81 (skanda.5.347.81)

यथाग्नेरर्चिषः पीताः पिङ्गलारुणधूसराः। तथापि नाग्नितो भिन्नास्तथैतद्ब्रह्मणो जगत्

yathāgnerarciṣaḥ pītāḥ piṅgalāruṇadhūsarāḥ| tathāpi nāgnito bhinnāstathaitadbrahmaṇo jagat

Just as the flames of fire, though yellow, tawny, red, and grey, are yet not different from fire itself — so too this world is not different from Brahman.

Verse 82 (skanda.5.347.82)

भवतीभिश्च यत्क्षोभमस्माकं स पुरंदरः। कारयत्यसदेतच्च विवेकाचारचेतसाम्

bhavatībhiśca yatkṣobhamasmākaṁ sa puraṁdaraḥ| kārayatyasadetacca vivekācāracetasām

This attempt that Purandara has made you undertake, to disturb us — for minds possessed of discernment and right conduct, it is a vain and empty thing.

Verse 83 (skanda.5.347.83)

भवन्त्यः स च देवेन्द्रो लोकाश्च ससुरासुराः। समुद्राद्रिवनोपेता मद्देहान्तरगोचराः

bhavantyaḥ sa ca devendro lokāśca sasurāsurāḥ| samudrādrivanopetā maddehāntaragocarāḥ

You yourselves, that lord of gods, and all the worlds together with gods and demons, complete with their oceans, mountains, and forests — all these lie within the compass of my own body.

Verse 84 (skanda.5.347.84)

यथेयं चारुसर्वाङ्गी भवतीनां मयाग्रतः। दर्शिता दर्शयिष्यामि तथा चैवाखिलं जगत्

yatheyaṁ cārusarvāṅgī bhavatīnāṁ mayāgrataḥ| darśitā darśayiṣyāmi tathā caivākhilaṁ jagat

Just as I have shown you this woman of perfect and beautiful form, I shall likewise show you the entire universe.

Verse 85 (skanda.5.347.85)

प्रयातु शक्रो मा गर्वमिन्द्रत्वं कस्य सुस्थिरम्। यूयं च मा स्मयं यात सन्ति रूपान्विताः स्त्रियः

prayātu śakro mā garvamindratvaṁ kasya susthiram| yūyaṁ ca mā smayaṁ yāta santi rūpānvitāḥ striyaḥ

Let Shakra go his way, and let him not be proud — whose lordship over the heavens has ever remained secure? And you, too, need not be astonished — there are beautiful women elsewhere as well.

Verse 86 (skanda.5.347.86)

किं सुरूपं कुरूपं वा यदा भेदो न दृश्यते। तारतम्यं सुरूपत्वे सततं भिन्नदर्शनात्

kiṁ surūpaṁ kurūpaṁ vā yadā bhedo na dṛśyate| tāratamyaṁ surūpatve satataṁ bhinnadarśanāt

When no real difference is perceived, what indeed is beauty and what is ugliness? The gradation in beauty appears only because it is constantly viewed from differing perspectives.

Verse 87 (skanda.5.347.87)

भवतीनां स्मयं मत्वा रूपौदार्यगुणोद्भवम्। मयेयं दर्शिता तन्वी ततस्तु शममेष्यथ

bhavatīnāṁ smayaṁ matvā rūpaudāryaguṇodbhavam| mayeyaṁ darśitā tanvī tatastu śamameṣyatha

Knowing the pride born of your beauty and generous qualities, I revealed this slender woman; now you shall find peace.

Verse 88 (skanda.5.347.88)

यस्मान्मदूरोर्निष्पन्ना त्वियमिन्दीवरेक्षणा। उर्वशी नाम कल्याणी भविष्यति वराप्सराः

yasmānmadūrorniṣpannā tviyamindīvarekṣaṇā| urvaśī nāma kalyāṇī bhaviṣyati varāpsarāḥ

Since this lotus-eyed woman was brought forth from my thigh, Uru, she shall be known by the name Urvashi, an auspicious and supreme apsara.

Verse 89 (skanda.5.347.89)

तदियं देवराजस्य नीयतां वरवर्णिनी। भवत्यस्तेन चास्माकं प्रेषिताः प्रीतिमिच्छता

tadiyaṁ devarājasya nīyatāṁ varavarṇinī| bhavatyastena cāsmākaṁ preṣitāḥ prītimicchatā

So let this lovely woman be taken to the king of the gods. It was he, wishing for our goodwill, who sent you all to us.

Verse 90 (skanda.5.347.90)

वक्तव्यश्च सहस्राक्षो नास्माकं भोगकारणात्। तपश्चर्या न वाप्राप्यफलं प्राप्तुमभीप्सता

vaktavyaśca sahasrākṣo nāsmākaṁ bhogakāraṇāt| tapaścaryā na vāprāpyaphalaṁ prāptumabhīpsatā

And say this to the thousand-eyed Indra: our austerity is neither for the sake of enjoyment, nor undertaken from any desire to attain some unattainable reward.

Verse 91 (skanda.5.347.91)

सन्मार्गमस्य जगतो दर्शयिष्ये करोम्यहम्। तथा नरेण सहितो जगतः पालनोद्यतः

sanmārgamasya jagato darśayiṣye karomyaham| tathā nareṇa sahito jagataḥ pālanodyataḥ

I do this only to show this world the true and righteous path, and, together with Nara, remain intent on the protection of the world.

Verse 92 (skanda.5.347.92)

यदि कश्चित्तवाबाधां करोति त्रिदशेश्वर। तमहं वारयिष्यामि निवृत्तो भव वासव

yadi kaścittavābādhāṁ karoti tridaśeśvara| tamahaṁ vārayiṣyāmi nivṛtto bhava vāsava

O lord of the thirty gods, if anyone causes you harm, I shall restrain him; be at ease, O Vasava.

Verse 93 (skanda.5.347.93)

कर्तासि चेत्त्वमाबाधां न दुष्टस्येह कस्यचित्। तं चापि शास्ता तदहं प्रवर्तिष्याम्यसंशयम्

kartāsi cettvamābādhāṁ na duṣṭasyeha kasyacit| taṁ cāpi śāstā tadahaṁ pravartiṣyāmyasaṁśayam

And if it is you yourself who causes harm to one who is here innocent, then I shall, without hesitation, proceed to discipline you as well.

Verse 94 (skanda.5.347.94)

एतज्ज्ञात्वा न सन्तापस्त्वया कार्यो हि मां प्रति। उपकाराय जगतामवतीर्णोऽस्मि वासव

etajjñātvā na santāpastvayā kāryo hi māṁ prati| upakārāya jagatāmavatīrṇo'smi vāsava

Knowing this, you need harbour no distress toward me; O Vasava, I have descended into this world solely for its welfare.

Verse 95 (skanda.5.347.95)

या चेयमुर्वशी मत्तः समुद्भूता पुरंदर त्रेताग्निहेतुभूतेयं एवं प्राप्य भविष्यति

yā ceyamurvaśī mattaḥ samudbhūtā puraṁdara tretāgnihetubhūteyaṁ evaṁ prāpya bhaviṣyati

And this Urvashi, O Purandara, who has arisen from me — she, having thus come into being, shall in time become the cause of the sacred fires of the Treta age.