13.128
The great lord said.
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)
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)
O goddess, from whichever direction that lovely-toothed lady approached me nearby, from that very direction my own beautiful face appeared. (13-128-3)
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)
Through the former mouth I bestow the position of Indra; with the latter, I enjoy together with you, O blameless one. (13-128-5)
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)
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)
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)
Umā said.
Among the many abundant and splendid vehicles available to you, O lord, how did the bull come to be your vehicle? (13-128-9)
The great lord said.
Brahmā created Surabhī, the immortal cow and milk-giver. After being created, she took many forms, flowing with milk and nectar. (13-128-10)
The foam released from the calf's mouth fell on my body; then, burned by me, the cows acquired various colours. (13-128-11)
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)
Umā said.
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)
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)
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)
The great lord said;
Seeking purity, I wander the entire earth at night, but nothing purer than the cremation ground is found here. (13-128-16)
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)
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)
This garment, regarded by me as pure, heavenly, and auspicious, is considered supreme and is worshipped by those who desire purity. (13-128-19)
Umā said.
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)
O Lord, this entire group of sages keeps saying "penance, penance." Seeking penance, they wander the world in various forms. (13-128-21)
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)
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 said.
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)
The great lord spoke.
Non-injury, speaking truth, compassion towards all living beings, tranquility, charity as able—these are the supreme duties of a householder. (13-128-25)
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)
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)
Umā said.
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)
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)
The great lord said.
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)
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)
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)
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)
Umā said;
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)
The great lord said.
Hearing sacred teachings, serving Vedic vows, dedication to the practice of vows, and pleasing the teacher’s feet—these are duties. (13-128-35)
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)
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)
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)
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)
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)
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)
It is said to be righteous for a Brāhmaṇa, householder, or Vedic scholar to eat only after the dependents have eaten. (13-128-42)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
The perpetual duties of the Vaiśya are animal husbandry, agriculture, tending to the agnihotra, and giving and studying. (13-128-53)
Trade, following the right path, hospitality, calmness, self-restraint, welcoming Brāhmaṇas, and generosity are the eternal duties of a Vaiśya. (13-128-54)
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)
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)
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)
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)
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)
