13.128
maheśvara uvāca॥
The great lord said.
tilottamā nāma purā brahmaṇā yoṣiduttamā। tilaṃ tilaṃ samuddhṛtya ratnānāṃ nirmitā śubhā ॥13-128-1॥
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)
sābhyagacchata māṃ devi rūpeṇāpratimā bhuvi. pradakṣiṇaṃ lobhayantī māṃ śubhe rucirānanā ॥13-128-2॥
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)
yato yataḥ sā sudatī mām upādhāvat antike। tataḥ tataḥ mukhaṃ cāru mama devi vinirgatam ॥13-128-3॥
O goddess, from whichever direction that lovely-toothed lady approached me nearby, from that very direction my own beautiful face appeared. (13-128-3)
tāṃ didṛkṣurahaṃ yogāccaturmūrtitvamāgataḥ। caturmukhaśca saṃvṛtto darśayanyogamātmanaḥ ॥13-128-4॥
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)
pūrveṇa vadanenāham indrātvam anuśāsmi ha। uttareṇa tvayā sārdhaṃ ramāmy aham anindite ॥13-128-5॥
Through the former mouth I bestow the position of Indra; with the latter, I enjoy together with you, O blameless one. (13-128-5)
paścimaṃ me mukhaṃ saumyaṃ sarvapraāṇisukhāvaham। dakṣiṇaṃ bhīmasaṅkāśaṃ raudraṃ saṃharati prajāḥ ॥13-128-6॥
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)
jaṭilo brahmacārī ca lokānāṃ hitakāmyayā। devakāryārthasiddhyarthaṃ pinākaṃ me kare sthitam ॥13-128-7॥
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)
indreṇa ca purā vajraṃ kṣiptaṃ śrīkāṅkṣiṇā mama। dagdhvā kaṇṭhaṃ tu tadyātaṃ tena śrīkaṇṭhatā mama॥13-128-8॥
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)
umovāca॥
Umā said.
vāhaneṣu prabhūteṣu śrīmatsvanyeṣu satsu te। kathaṃ govṛṣabho deva vāhanatvamupāgataḥ ॥13-128-9॥
Among the many abundant and splendid vehicles available to you, O lord, how did the bull come to be your vehicle? (13-128-9)
maheśvara uvāca॥
The great lord said.
surabhīṃ sasṛje brahmāmṛtadhenum payomucam। sā sṛṣṭā bahudhā jātā kṣaramāṇā payo'mṛtam ॥13-128-10॥
Brahmā created Surabhī, the immortal cow and milk-giver. After being created, she took many forms, flowing with milk and nectar. (13-128-10)
tasyā vatsamukhotsṛṣṭaḥ pheno madgātramāgataḥ। tato dagdhā mayā gāvo nānāvarṇatvamāgatāḥ ॥13-128-11॥
The foam released from the calf's mouth fell on my body; then, burned by me, the cows acquired various colours. (13-128-11)
tato'haṃ lokaguruṇā śamaṃ nīto'rthavedinā। vṛṣaṃ cemaṃ dhvajārthaṃ me dadau vāhanam-eva ca ॥13-128-12॥
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)
umovāca॥
Umā said.
nivāsā bahurūpās te viśvarūpaguṇānvitāḥ। tāṃś ca santyajya bhagavan śmaśāne ramase katham॥13-128-13॥
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)
keśāsthikalile bhīme kapālghaṭasaṅkule। gṛdhragomāyukalile citāgniśatasaṅkule ॥13-128-14॥
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)
aśucau māṃsa-kalile vasā-śoṇita-kardame। vinikīrṇa-āmiṣa-caye śiva-anāda-vināadite ॥13-128-15॥
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)
maheśvara uvāca॥
The great lord said;
medhyānveṣī mahīṁ kṛtsnāṁ vicarāmi niśāsv aham। na ca medhyataraṁ kiñcit śmaśānād iha vidyate॥13-128-16॥
Seeking purity, I wander the entire earth at night, but nothing purer than the cremation ground is found here. (13-128-16)
tena me sarvavāsānāṃ śmaśāne ramate manaḥ. nyagrodha-śākhā-sañchannena nirbhukta-srag-vibhūṣite ॥13-128-17॥
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)
tatra caiva ramante me bhūtasaṅghāḥ śubhānane। na ca bhūtagaṇair devi vināhaṃ vastum utsahe॥13-128-18॥
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)
eṣa vāso hi me medhyaḥ svargīyaś ca mato hi me। puṇyaḥ paramakaś caiva medhyakāmair upāsyate॥13-128-19॥
This garment, regarded by me as pure, heavenly, and auspicious, is considered supreme and is worshipped by those who desire purity. (13-128-19)
umovāca॥
Umā said.
bhagavan sarvabhūteśa sarvadharmabhṛtāṃ vara। pinākapāṇe varada saṃśayo me mahān ayam ॥13-128-20॥
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)
ayaṃ munigaṇaḥ sarvastapastapa iti prabho. taponveṣakaro loke bhramate vividhākṛtiḥ ॥13-128-21॥
O Lord, this entire group of sages keeps saying "penance, penance." Seeking penance, they wander the world in various forms. (13-128-21)
asya caiva ṛṣi-saṅghasya mama ca priya-kāmyayā। etaṃ mama iha saṃdehaṃ vaktum arhasi ariṃdama ॥13-128-22॥
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)
dharmaḥ kiṁlakṣaṇaḥ proktaḥ kathaṁ vācarituṁ naraiḥ। śakyo dharmam avindadbhiḥ dharmajña vada me prabho॥13-128-23॥
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)
nārada uvāca॥
Nārada said.
tato munigaṇaḥ sarvas tāṁ devīṁ pratyapūjayat। vāgbhir ṛgbhūṣitārthābhiḥ stavaiś cārthavidāṁ vara ॥13-128-24॥
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)
maheśvara uvāca॥
The great lord spoke.
ahiṃsā satyavacanaṃ sarvabhūtānukampanam। śamo dānaṃ yathāśakti gārhasthyo dharma uttamaḥ ॥13-128-25॥
Non-injury, speaking truth, compassion towards all living beings, tranquility, charity as able—these are the supreme duties of a householder. (13-128-25)
paradāreṣv-asaṅkalpo nyāsastrī-parirakṣaṇam। adat-tādāna-viramo madhu-māṁsasya varjanam॥13-128-26॥
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)
eṣa pañcavidho dharmo bahuśākhaḥ sukhodayaḥ। dehibhir dharmaparamaiḥ kartavyo dharmasañcayaḥ॥13-128-27॥
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)
umovāca॥
Umā said.
bhagavan saṁśayaṁ pṛṣṭas taṁ me vyākhyātum arhasi. cāturvarṇyasya yo dharmaḥ sve sve varṇe guṇāvahaḥ ॥13-128-28॥
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)
brāhmaṇe kīdṛśo dharmaḥ kṣatriye kīdṛśo bhavet। vaiśye kiṁlakṣaṇo dharmaḥ śūdre kiṁlakṣaṇo bhavet॥13-128-29॥
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)
maheśvara uvāca॥
The great lord said.
nyāyataste mahābhāge saṃśayaḥ samudīritaḥ। bhūmidevā mahābhāgāḥ sadā loke dvijātayaḥ ॥13-128-30॥
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)
upavāsaḥ sadā dharmo brāhmaṇasya na saṃśayaḥ। sa hi dharmārtham utpanno brahmabhūyāya kalpate॥13-128-31॥
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)
tasya dharmakriyā devi vratacaryā ca nyāyataḥ। tathopayananaṃ caiva dvijāyaivopapadyate॥13-128-32॥
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)
gurudaivatapūjārthaṁ svādhyāyābhyasanātmakaḥ। dehibhirdharmaparamaiścartavyo dharmasambhavaḥ ॥13-128-33॥
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)
umovāca॥
Umā said;
bhagavan saṃśayo me 'tra taṃ me vyākhyātum arhasi। cāturvarṇyasya dharmaṃ hi naipuṇyena prakīrtaya॥13-128-34॥
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)
maheśvara uvāca॥
The great lord said.
rahasyaśravaṇaṃ dharmo vedavrataaniṣevaṇam। vratacaryāparo dharmo gurupādaprasādanam ॥13-128-35॥
Hearing sacred teachings, serving Vedic vows, dedication to the practice of vows, and pleasing the teacher’s feet—these are duties. (13-128-35)
bhaikṣacaryāparo dharmo dharmo nityopavāsitā। nityasvādhyāyitā dharmo brahmacaryāśramas tathā ॥13-128-36॥
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)
guruṇā tv abhyanujñātaḥ samāvarteta vai dvijaḥ। vindetānantaraṃ bhāryām anurūpāṃ yathāvidhi ॥13-128-37॥
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)
śūdrānna-varjanaṁ dharmaḥ tathā sat-patha-sevanam। dharmo nityopavāsitvaṁ brahmacaryaṁ tathaiva ca ॥13-128-38॥
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)
āhitāgnir adhīyānaḥ juhvānaḥ saṃyatendriyaḥ। vighasāśī yatāhāro gṛhasthaḥ satyavāk śuciḥ॥13-128-39॥
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)
atithivratatā dharmo dharmastretāgnidhāranam। iṣṭīśca paśubandhāṁśca vidhipūrvaṁ samācaret ॥13-128-40॥
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)
yajñaś ca paramo dharmas tathā hiṁsā ca dehiṣu. apūrvabhojanaṁ dharmo vighasāśitvam eva ca ॥13-128-41॥
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)
bhukte parijane paścādbhojanaṃ dharma ucyate. brāhmaṇasya gṛhasthasya śrotriyasya viśeṣataḥ ॥13-128-42॥
It is said to be righteous for a Brāhmaṇa, householder, or Vedic scholar to eat only after the dependents have eaten. (13-128-42)
dampatyoḥ samaśīlatvaṃ dharmaś ca gṛhamedhinām। gṛhyāṇāṃ caiva devānāṃ nityaṃ puṣpabalikriyā ॥13-128-43॥
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)
nityopalepanaṃ dharmas tathā nityopavāsitā। susaṃmṛṣṭopalipte ca sājya-dhūmodgame gṛhe ॥13-128-44॥
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)
eṣa dvijajane dharmo gārhasthyo lokadhāraṇaḥ। dvijātīnāṃ satāṃ nityaṃ sadaiva eṣa pravartate ॥13-128-45॥
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)
yastu kṣatragato devi tvayā dharma udīritaḥ। tamahaṃ te pravakṣyāmi taṃ me śṛṇu samāhitā ॥13-128-46॥
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)
kṣatriyasya smṛto dharmaḥ prajāpālanam āditaḥ। nirdiṣṭaphalabhoktā hi rājā dharmeṇa yujyate॥13-128-47॥
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)
prajāḥ pālayate yo hi dharmeṇa manujādhipaḥ। tasya dharmārjitā lokāḥ prajāpālanasañcitāḥ ॥13-128-48॥
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)
tatra rājñaḥ paro dharmo damaḥ svādhyāya eva ca। agnihotraparispando dānādhyayanam eva ca॥13-128-49॥
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)
yajñopavītadhāraṇaṃ yajño dharmakriyāstathā। bhṛtyānāṃ bharaṇaṃ dharmaḥ kṛte karmaṇyamoghatā ॥13-128-50॥
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)
samyagdaṇḍe sthitir dharmo dharmo vedakratu-kriyāḥ| vyavahāra-sthitir dharmaḥ satyavākya-ratis tathā ॥13-128-51॥
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)
ārtahastaprado rājā pretya ceha mahīyate। gobrāhmaṇārthe vikrāntaḥ saṅgrāme nidhanaṃ gataḥ॥ aśvamedhajitāṃllokānprāpnoti trivalaye॥13-128-52॥
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)
vaiśyasya satataṃ dharmaḥ pāśupālyaṃ kṛṣis tathā। agnihotraparispando dānādhyayanam eva ca ॥13-128-53॥
The perpetual duties of the Vaiśya are animal husbandry, agriculture, tending to the agnihotra, and giving and studying. (13-128-53)
vāṇijyaṃ satpathasthānam-ātithyaṃ praśamaḥ damaḥ। viprāṇāṃ svāgataṃ tyāgo vaiśyadharmaḥ sanātanaḥ॥13-128-54॥
Trade, following the right path, hospitality, calmness, self-restraint, welcoming Brāhmaṇas, and generosity are the eternal duties of a Vaiśya. (13-128-54)
tilāngandhān rasāṃś caiva na vikrīṇīta vai kvacit. vaṇik-patham upāsīno vaiśyaḥ sat-patham āśritaḥ ॥13-128-55॥
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)
sarvātithyaṃ trivargasya yathāśakti yathārhataḥ। śūdradharmaḥ paro nityaṃ śuśrūṣā ca dvijātiṣu ॥13-128-56॥
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)
sa śūdraḥ saṃśitatapāḥ satyasandho jitendriyaḥ। śuśrūṣan-atithiṃ prāptaṃ tapaḥ sañcinute mahat ॥13-128-57॥
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)
tyaktahiṁsaḥ śubhācāro devatādvijapūjakaḥ। śūdro dharmaphalairiṣṭaiḥ samprayujyeta buddhimān ॥13-128-58॥
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)
etat te sarvam ākhyātam cāturvarṇyasya śobhane। ekaikasya iha subhage kim anyat śrotum icchasi ॥13-128-59॥
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)
