13.128
महेश्वर उवाच॥
The great lord said.
तिलोत्तमा नाम पुरा ब्रह्मणा योषिदुत्तमा। तिलं तिलं समुद्धृत्य रत्नानां निर्मिता शुभा ॥१३-१२८-१॥
The one named Tilottamā, in former times, the best among women, was created by Brahmā out of the choicest parts of many jewels, one by one; she is auspicious. (13-128-1)
साभ्यगच्छत मां देवि रूपेणाप्रतिमा भुवि। प्रदक्षिणं लोभयन्ती मां शुभे रुचिरानना ॥१३-१२८-२॥
O Devi, she, incomparable in beauty on earth, approached me, enticing me with her circumambulation, O auspicious one with a lovely face. (13-128-2)
यतो यतः सा सुदती मामुपाधावदन्तिके। ततस्ततो मुखं चारु मम देवि विनिर्गतम् ॥१३-१२८-३॥
O goddess, from whichever direction that lovely-toothed lady approached me nearby, from that very direction my own beautiful face appeared. (13-128-3)
तां दिदृक्षुरहं योगाच्चतुर्मूर्तित्वमागतः। चतुर्मुखश्च संवृत्तो दर्शयन्योगमात्मनः ॥१३-१२८-४॥
Desiring to see her, I, through yoga, assumed the state of four forms, became four-faced, and revealed the yoga of my own self. (13-128-4)
पूर्वेण वदनेनाहमिन्द्रत्वमनुशास्मि ह। उत्तरेण त्वया सार्धं रमाम्यहमनिन्दिते ॥१३-१२८-५॥
Through the former mouth I bestow the position of Indra; with the latter, I enjoy together with you, O blameless one. (13-128-5)
पश्चिमं मे मुखं सौम्यं सर्वप्राणिसुखावहम्। दक्षिणं भीमसङ्काशं रौद्रं संहरति प्रजाः ॥१३-१२८-६॥
My western face is gentle and brings happiness to all beings. The southern face, terrible in appearance and fierce, destroys living creatures. (13-128-6)
जटिलो ब्रह्मचारी च लोकानां हितकाम्यया। देवकार्यार्थसिद्ध्यर्थं पिनाकं मे करे स्थितम् ॥१३-१२८-७॥
I am matted-haired, a celibate, and, desiring the welfare of the worlds, for the accomplishment of the work of the gods, Pinaka is held in my hand. (13-128-7)
इन्द्रेण च पुरा वज्रं क्षिप्तं श्रीकाङ्क्षिणा मम। दग्ध्वा कण्ठं तु तद्यातं तेन श्रीकण्ठता मम ॥१३-१२८-८॥
Formerly, Indra hurled the thunderbolt at me, who was desirous of Śrī; and having burned my throat, that thunderbolt passed on. By that, I became known as Śrīkaṇṭha. (13-128-8)
उमोवाच॥
Umā said.
वाहनेषु प्रभूतेषु श्रीमत्स्वन्येषु सत्सु ते। कथं गोवृषभो देव वाहनत्वमुपागतः ॥१३-१२८-९॥
Among the many abundant and splendid vehicles available to you, O lord, how did the bull come to be your vehicle? (13-128-9)
महेश्वर उवाच॥
The great lord said.
सुरभीं ससृजे ब्रह्मामृतधेनुं पयोमुचम्। सा सृष्टा बहुधा जाता क्षरमाणा पयोऽमृतम् ॥१३-१२८-१०॥
Brahmā created Surabhī, the immortal cow and milk-giver. After being created, she took many forms, flowing with milk and nectar. (13-128-10)
तस्या वत्समुखोत्सृष्टः फेनो मद्गात्रमागतः। ततो दग्धा मया गावो नानावर्णत्वमागताः ॥१३-१२८-११॥
The foam released from the calf's mouth fell on my body; then, burned by me, the cows acquired various colours. (13-128-11)
ततोऽहं लोकगुरुणा शमं नीतोऽर्थवेदिना। वृषं चेमं ध्वजार्थं मे ददौ वाहनमेव च ॥१३-१२८-१२॥
Then I was led to tranquility by the teacher of the world, the knower of the true purpose. He also gave me this bull as a banner and indeed as my vehicle. (13-128-12)
उमोवाच॥
Umā said.
निवासा बहुरूपास्ते विश्वरूपगुणान्विताः। तांश्च सन्त्यज्य भगवञ्श्मशाने रमसे कथम् ॥१३-१२८-१३॥
O Lord, the abodes are of many forms and endowed with universal qualities; having abandoned those, how do you take delight in the cremation ground? (13-128-13)
केशास्थिकलिले भीमे कपालघटसङ्कुले। गृध्रगोमायुकलिले चिताग्निशतसङ्कुले ॥१३-१२८-१४॥
In the dreadful mire of hair and bones, filled with skulls and vessels; in the mire teeming with vultures and jackals, crowded with fires from a hundred funeral pyres. (13-128-14)
अशुचौ मांसकलिले वसाशोणितकर्दमे। विनिकीर्णामिषचये शिवानादविनादिते ॥१३-१२८-१५॥
In that unclean place, made muddy by flesh, its mire formed of fat and blood, scattered with heaps of meat, echoing with the howls of jackals. (13-128-15)
महेश्वर उवाच॥
The great lord said;
मेध्यान्वेषी महीं कृत्स्नां विचरामि निशास्वहम्। न च मेध्यतरं किञ्चिच्छ्मशानादिह विद्यते ॥१३-१२८-१६॥
Seeking purity, I wander the entire earth at night, but nothing purer than the cremation ground is found here. (13-128-16)
तेन मे सर्ववासानां श्मशाने रमते मनः। न्यग्रोधशाखासञ्छन्ने निर्भुक्तस्रग्विभूषिते ॥१३-१२८-१७॥
Therefore, among all places of residence, my mind delights in the cremation ground, which is covered by banyan tree branches and adorned with discarded garlands. (13-128-17)
तत्र चैव रमन्ते मे भूतसङ्घाः शुभानने। न च भूतगणैर्देवि विनाहं वस्तुमुत्सहे ॥१३-१२८-१८॥
There indeed my groups of beings are delighted, O auspicious-faced one. And O goddess, I am not able to dwell without the hosts of beings. (13-128-18)
एष वासो हि मे मेध्यः स्वर्गीयश्च मतो हि मे। पुण्यः परमकश्चैव मेध्यकामैरुपास्यते ॥१३-१२८-१९॥
This garment, regarded by me as pure, heavenly, and auspicious, is considered supreme and is worshipped by those who desire purity. (13-128-19)
उमोवाच॥
Umā said.
भगवन्सर्वभूतेश सर्वधर्मभृतां वर। पिनाकपाणे वरद संशयो मे महानयम् ॥१३-१२८-२०॥
O Lord, lord of all beings, best of all upholders of dharma, O wielder of Pināka, giver of boons, this is my great doubt. (13-128-20)
अयं मुनिगणः सर्वस्तपस्तप इति प्रभो। तपोन्वेषकरो लोके भ्रमते विविधाकृतिः ॥१३-१२८-२१॥
O Lord, this entire group of sages keeps saying "penance, penance." Seeking penance, they wander the world in various forms. (13-128-21)
अस्य चैवर्षिसङ्घस्य मम च प्रियकाम्यया। एतं ममेह संदेहं वक्तुमर्हस्यरिंदम ॥१३-१२८-२२॥
Because of the desire for what is dear to me and to this assembly of sages, you should explain this doubt of mine here, O subduer of foes. (13-128-22)
धर्मः किंलक्षणः प्रोक्तः कथं वाचरितुं नरैः। शक्यो धर्ममविन्दद्भिर्धर्मज्ञ वद मे प्रभो ॥१३-१२८-२३॥
O knower of law, O lord, tell me: what is the declared characteristic of law, and how can it be expressed in words by those men who have discovered it? (13-128-23)
नारद उवाच॥
Nārada said.
ततो मुनिगणः सर्वस्तां देवीं प्रत्यपूजयत्। वाग्भिरृग्भूषितार्थाभिः स्तवैश्चार्थविदां वर ॥१३-१२८-२४॥
Then all the sages worshipped the goddess with words whose meanings were adorned by Ṛg hymns, and with praises, the best among those who understand true meaning. (13-128-24)
महेश्वर उवाच॥
The great lord spoke.
अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्ति गार्हस्थ्यो धर्म उत्तमः ॥१३-१२८-२५॥
Non-injury, speaking truth, compassion towards all living beings, tranquility, charity as able—these are the supreme duties of a householder. (13-128-25)
परदारेष्वसङ्कल्पो न्यासस्त्रीपरिरक्षणम्। अदत्तादानविरमो मधुमांसस्य वर्जनम् ॥१३-१२८-२६॥
Not even thinking of others’ wives, protection of women placed in one’s trust, abstaining from taking what is not given, and refraining from honey and flesh. (13-128-26)
एष पञ्चविधो धर्मो बहुशाखः सुखोदयः। देहिभिर्धर्मपरमैः कर्तव्यो धर्मसञ्चयः ॥१३-१२८-२७॥
This fivefold dharma, with its many branches and as the source of happiness, should be practiced by embodied beings who are most devoted to dharma; accumulation of dharma should be pursued. (13-128-27)
उमोवाच॥
Umā said.
भगवन्संशयं पृष्टस्तं मे व्याख्यातुमर्हसि। चातुर्वर्ण्यस्य यो धर्मः स्वे स्वे वर्णे गुणावहः ॥१३-१२८-२८॥
O Lord, you ought to explain to me the doubt which I have asked: what is the virtue-bearing duty of each of the four varṇas in their respective orders? (13-128-28)
ब्राह्मणे कीदृशो धर्मः क्षत्रिये कीदृशो भवेत्। वैश्ये किंलक्षणो धर्मः शूद्रे किंलक्षणो भवेत् ॥१३-१२८-२९॥
What is the nature of dharma for a Brāhmaṇa? What should dharma be for a Kṣatriya? What is the characteristic of dharma for a Vaiśya, and what should it be for a Śūdra? (13-128-29)
महेश्वर उवाच॥
The great lord said.
न्यायतस्ते महाभागे संशयः समुदीरितः। भूमिदेवा महाभागाः सदा लोके द्विजातयः ॥१३-१२८-३०॥
O greatly fortunate one, your doubt has been stated according to justice. The twice-born are always regarded as gods among men and are greatly fortunate in the world. (13-128-30)
उपवासः सदा धर्मो ब्राह्मणस्य न संशयः। स हि धर्मार्थमुत्पन्नो ब्रह्मभूयाय कल्पते ॥१३-१२८-३१॥
Fasting is always the duty of a brāhmaṇa, without any doubt. For, he who undertakes it for the sake of dharma becomes fit for attaining the state of Brahman. (13-128-31)
तस्य धर्मक्रिया देवि व्रतचर्या च न्यायतः। तथोपनयनं चैव द्विजायैवोपपद्यते ॥१३-१२८-३२॥
O Goddess, his acts of piety and the observance of vows, according to the rules, as well as initiation, are proper only for a twice-born. (13-128-32)
गुरुदैवतपूजार्थं स्वाध्यायाभ्यसनात्मकः। देहिभिर्धर्मपरमैश्चर्तव्यो धर्मसम्भवः ॥१३-१२८-३३॥
The observance that originates from dharma, intended for the worship of guru and deity and characterized by the practice of self-study, should be performed by embodied beings who are supremely devoted to dharma. (13-128-33)
उमोवाच॥
Umā said;
भगवन्संशयो मेऽत्र तं मे व्याख्यातुमर्हसि। चातुर्वर्ण्यस्य धर्मं हि नैपुण्येन प्रकीर्तय ॥१३-१२८-३४॥
O Lord, I have a doubt here; please explain that to me. Kindly set forth with skill the dharma of the fourfold varṇa. (13-128-34)
महेश्वर उवाच॥
The great lord said.
रहस्यश्रवणं धर्मो वेदव्रतनिषेवणम्। व्रतचर्यापरो धर्मो गुरुपादप्रसादनम् ॥१३-१२८-३५॥
Hearing sacred teachings, serving Vedic vows, dedication to the practice of vows, and pleasing the teacher’s feet—these are duties. (13-128-35)
भैक्षचर्यापरो धर्मो धर्मो नित्योपवासिता। नित्यस्वाध्यायिता धर्मो ब्रह्मचर्याश्रमस्तथा ॥१३-१२८-३६॥
Devotion to mendicancy is duty, constant fasting is duty, constant self-study is duty, and so too is the stage of brahmacarya. (13-128-36)
गुरुणा त्वभ्यनुज्ञातः समावर्तेत वै द्विजः। विन्देतानन्तरं भार्यामनुरूपां यथाविधि ॥१३-१२८-३७॥
Having been permitted by the teacher, the twice-born should indeed return (home); thereafter, he should obtain a suitable wife according to rule. (13-128-37)
शूद्रान्नवर्जनं धर्मस्तथा सत्पथसेवनम्। धर्मो नित्योपवासित्वं ब्रह्मचर्यं तथैव च ॥१३-१२८-३८॥
Abstaining from food prepared by a śūdra is a duty, as is following a righteous path; also, constantly observing fasts and practicing celibacy are equally duties. (13-128-38)
आहिताग्निरधीयानो जुह्वानः संयतेन्द्रियः। विघसाशी यताहारो गृहस्थः सत्यवाक्षुचिः ॥१३-१२८-३९॥
A householder who has established the sacred fires, studies, offers oblations, controls his senses, eats remnants, regulates his food, speaks the truth, and is pure. (13-128-39)
अतिथिव्रतता धर्मो धर्मस्त्रेताग्निधारणम्। इष्टीश्च पशुबन्धांश्च विधिपूर्वं समाचरेत् ॥१३-१२८-४०॥
One should perform the observance of the guest ritual, the maintenance of the three sacred fires, oblations, and animal sacrifices according to prescribed rites; this is duty. (13-128-40)
यज्ञश्च परमो धर्मस्तथाहिंसा च देहिषु। अपूर्वभोजनं धर्मो विघसाशित्वमेव च ॥१३-१२८-४१॥
Sacrifice is the highest duty, as is non-injury to embodied beings. Receiving unprecedented food is duty, and so too is eating remnants. (13-128-41)
भुक्ते परिजने पश्चाद्भोजनं धर्म उच्यते। ब्राह्मणस्य गृहस्थस्य श्रोत्रियस्य विशेषतः ॥१३-१२८-४२॥
It is said to be righteous for a Brāhmaṇa, householder, or Vedic scholar to eat only after the dependents have eaten. (13-128-42)
दम्पत्योः समशीलत्वं धर्मश्च गृहमेधिनाम्। गृह्याणां चैव देवानां नित्यं पुष्पबलिक्रिया ॥१३-१२८-४३॥
For husband and wife, having similar disposition is their righteousness; and for householders, the regular offering of flowers and oblations as household and divine rites should always be performed. (13-128-43)
नित्योपलेपनं धर्मस्तथा नित्योपवासिता। सुसंमृष्टोपलिप्ते च साज्यधूमोद्गमे गृहे ॥१३-१२८-४४॥
Constant application (of sacred substances) is a duty, as is regular fasting; and in a house that is well-cleaned, well-smeared, and where the smoke from ghee rises, (righteousness abides). (13-128-44)
एष द्विजजने धर्मो गार्हस्थ्यो लोकधारणः। द्विजातीनां सतां नित्यं सदैवैष प्रवर्तते ॥१३-१२८-४५॥
This householder's duty is the support of the world among the twice-born; for the good among the twice-born, this always operates without exception. (13-128-45)
यस्तु क्षत्रगतो देवि त्वया धर्म उदीरितः। तमहं ते प्रवक्ष्यामि तं मे शृणु समाहिता ॥१३-१२८-४६॥
O Goddess, the dharma relating to the kṣatriya class that has been declared by you, that I shall explain to you; listen to me attentively to that. (13-128-46)
क्षत्रियस्य स्मृतो धर्मः प्रजापालनमादितः। निर्दिष्टफलभोक्ता हि राजा धर्मेण युज्यते ॥१३-१२८-४७॥
The duty of a kṣatriya is regarded as the protection of the people from the beginning. The king, who indeed enjoys the designated results, is engaged in righteousness. (13-128-47)
प्रजाः पालयते यो हि धर्मेण मनुजाधिपः। तस्य धर्मार्जिता लोकाः प्रजापालनसञ्चिताः ॥१३-१२८-४८॥
The king who indeed protects subjects by righteousness, for him the worlds acquired by righteousness are accumulated from the protection of his subjects. (13-128-48)
तत्र राज्ञः परो धर्मो दमः स्वाध्याय एव च। अग्निहोत्रपरिस्पन्दो दानाध्ययनमेव च ॥१३-१२८-४९॥
There, for the king, the highest duty is self-control, study, the constant performance of the agnihotra, and the giving of gifts and study. (13-128-49)
यज्ञोपवीतधारणं यज्ञो धर्मक्रियास्तथा। भृत्यानां भरणं धर्मः कृते कर्मण्यमोघता ॥१३-१२८-५०॥
Wearing the sacred thread, performance of sacrifice, and acts of righteousness, as well as supporting one's servants, are all duties. In the Kṛta age, actions were always effective. (13-128-50)
सम्यग्दण्डे स्थितिर्धर्मो धर्मो वेदक्रतुक्रियाः। व्यवहारस्थितिर्धर्मः सत्यवाक्यरतिस्तथा ॥१३-१२८-५१॥
The establishment of proper punishment is dharma; dharma also consists of performing rituals of the Veda and sacrifices, the maintenance of correct conduct, and delight in truthful speech. (13-128-51)
आर्तहस्तप्रदो राजा प्रेत्य चेह महीयते। गोब्राह्मणार्थे विक्रान्तः सङ्ग्रामे निधनं गतः ॥ अश्वमेधजिताँल्लोकान्प्राप्नोति त्रिदिवालये ॥१३-१२८-५२॥
A king who gives to the distressed on request is honored both here and after death. One who is valorous in battle and dies fighting for the sake of cows and Brāhmaṇas attains in heaven those worlds achieved by performers of the horse-sacrifice. (13-128-52)
वैश्यस्य सततं धर्मः पाशुपाल्यं कृषिस्तथा। अग्निहोत्रपरिस्पन्दो दानाध्ययनमेव च ॥१३-१२८-५३॥
The perpetual duties of the Vaiśya are animal husbandry, agriculture, tending to the agnihotra, and giving and studying. (13-128-53)
वाणिज्यं सत्पथस्थानमातिथ्यं प्रशमो दमः। विप्राणां स्वागतं त्यागो वैश्यधर्मः सनातनः ॥१३-१२८-५४॥
Trade, following the right path, hospitality, calmness, self-restraint, welcoming Brāhmaṇas, and generosity are the eternal duties of a Vaiśya. (13-128-54)
तिलान्गन्धान्रसांश्चैव न विक्रीणीत वै क्वचित्। वणिक्पथमुपासीनो वैश्यः सत्पथमाश्रितः ॥१३-१२८-५५॥
A vaiśya who follows the virtuous path and is engaged in trade should never sell sesame seeds, aromatic substances, or juices anywhere. (13-128-55)
सर्वातिथ्यं त्रिवर्गस्य यथाशक्ति यथार्हतः। शूद्रधर्मः परो नित्यं शुश्रूषा च द्विजातिषु ॥१३-१२८-५६॥
Hospitality in regard to the three aims of life, as able and as appropriate, is to be observed; but the foremost duty of a Śūdra is always service to the twice-born. (13-128-56)
स शूद्रः संशिततपाः सत्यसन्धो जितेन्द्रियः। शुश्रूषन्नतिथिं प्राप्तं तपः सञ्चिनुते महत् ॥१३-१२८-५७॥
That Śūdra who is steadfast in austerity, speaks the truth, controls his senses, and serves a guest who has come attains great merit through his austerity. (13-128-57)
त्यक्तहिंसः शुभाचारो देवताद्विजपूजकः। शूद्रो धर्मफलैरिष्टैः सम्प्रयुज्येत बुद्धिमान् ॥१३-१२८-५८॥
A wise Shudra who has abandoned violence, possesses auspicious conduct, and worships the gods and the twice-born, may obtain the desired fruits of righteousness. (13-128-58)
एतत्ते सर्वमाख्यातं चातुर्वर्ण्यस्य शोभने। एकैकस्येह सुभगे किमन्यच्छ्रोतुमिच्छसि ॥१३-१२८-५९॥
O beautiful one, all this concerning the four classes has been told to you. O fortunate one, is there anything else about each one that you wish to hear? (13-128-59)
