ततो ऽन्धयुग्मं बधिरा च कन्या दुःखान्वितासौ समुपाजगाम ते वै रुदन्तं पितरं च दृष्ट्वा दुःखान्विता वै रुरुदुर् भृशार्ताः
Then the blind pair and the deaf daughter, afflicted by sorrow, approached; seeing their father weeping, they too, overwhelmed by grief, cried intensely.
ततः स पप्रच्छ नदीतटस्थान् द्विजान् भवद्भिर् यदि योषिद् एका दृष्टा तु तोयार्थम् उपाद्रवन्ती आख्यात ते प्रोचुर् इमां प्रविष्टा
He then asked the twice-born standing on the riverbank, 'If any woman has been seen coming here for water, please tell me.' They replied, 'She entered here.'
नदीं न भूयस् तु समुत्ततार एतावद् एवेह समीहितं नः स तद्वचो घोरतरं निशम्य रुरोद शोकाश्रुपरिप्लुताक्षः
She did not come out of the river again; this is all we know. Hearing their dreadful words, he wept, his eyes overflowing with tears of sorrow.
तं वै रुदन्तं ससुतं सकन्यं दृष्ट्वाहम् आर्तः सुतरां बभूव आर्तिश् च मे ऽभूद् अथ संस्मृतिश् च चाण्डालयोषाहम् इति क्षितीश
Seeing him weeping with his sons and daughter, I became greatly afflicted; distress arose in me, and then I remembered, 'I am the cāṇḍāla woman, O king.'
ततो ऽब्रवं तं नृपते मतङ्गं किमर्थम् आर्तेन हि रुद्यते त्वया तस्या न लाभो भवितातिमौर्ख्याद् आक्रन्दितेनेह वृथा हि किं ते
Then I said to Mataṅga, 'O king, why do you weep in distress? You will not regain her; by excessive foolishness, what is the use of crying here in vain?'
स माम् उवाचात्मजयुग्मम् अन्धं कन्या चैका बधिरेयं तथैव कथं द्विजाते अधुनार्तम् एतम् आश्वासयिष्ये ऽप्य् अथ पोषयिष्ये
He replied to me, 'I have two blind sons and one deaf daughter; how shall I comfort them in their present distress, and how shall I support them?'
इत्य् एवम् उक्त्वा स सुतैश् च सार्धं फूत्कृत्य फूत्कृत्य च रोदिति स्म यथा यथा रोदिति स श्वपाकस् तथा तथा मे ह्य् अभवत् कृतापि
Having spoken thus, together with his children, he wailed and wailed, and as the cāṇḍāla wept, so did I, O dear one.
ततो ऽहम् आर्तं तु निवार्य तं वै स्ववंशवृत्तान्तम् अथाचचक्षे ततः स दुःखात् सह पुत्रकैः संविवेश कोकामुखम् आर्तरूपः
Then, restraining him in his distress, I related the story of my own lineage; thereafter, overwhelmed by sorrow, he entered the mouth of the Kokā river with his children, appearing afflicted.
प्रविष्टमात्रे सलिले मतङ्गस् तीर्थप्रभावाच् च विमुक्तपापः विमानम् आरुह्य शशिप्रकाशं ययौ दिवं तात ममोपपश्यतः
As soon as Mataṅga entered the water, by the power of the sacred place, he was freed from sin; ascending a celestial vehicle shining like the moon, he went to heaven before my eyes, O dear one.
तस्मिन् प्रविष्टे सलिले मृते च ममार्तिर् आसीद् अतिमोहकर्त्री ततो ऽतिपुण्ये नृपवर्य कोका जले प्रविष्टस् त्रिदिवं गतश् च
When he entered the water and died, my grief became overwhelming and bewildering; then, O best of kings, Kokā, having entered the water, went to heaven.
भूयो ऽभवं वैश्यकुले व्यथार्तो जातिस्मरस् तीर्थवरप्रसादात् ततो ऽतिनिर्विण्णमना गतो ऽहं कोकामुखं संयतवाक्यचित्तः
Again, I was born in a merchant's family, afflicted and remembering my past lives, by the grace of the supreme sacred place; then, with a mind utterly weary, I went to the mouth of the Kokā river, controlling my speech and thoughts.
व्रतं समास्थाय कलेवरं स्वं संशोषयित्वा दिवम् आरुरोह तस्माच् च्युतस् त्वद्भवने च जातो जातिस्मरस् तात हरिप्रसादात्
Having undertaken a vow and dried up my own body, I ascended to heaven; falling from there, I was born in your house, O dear one, remembering my past lives, by Hari's grace.
सो ऽहं समाराध्य मुरारिदेवं कोकामुखे त्यक्तशुभाशुभेच्छः इत्य् एवम् उक्त्वा पितरं प्रणम्य गत्वा च कोकामुखम् अग्रतीर्थम्
Having worshipped the god who is the enemy of Mura, at Kokāmukha, abandoning desire for good and evil, he spoke thus, bowed to his father, and went to Kokāmukha, the foremost sacred place.
इत्थं स कामदमनः सहपुत्रपौत्रः कोकामुखे तीर्थवरे सुपुण्ये त्यक्त्वा तनुं दोषमयीं ततस् तु गतो दिवं सूर्यसमैर् विमानैः
Thus, restraining his desires, together with his sons and grandsons, at Kokāmukha, the excellent and supremely holy pilgrimage site, he abandoned his body, full of faults, and then departed to heaven in celestial chariots equal to the sun.
एवं मयोक्ता परमेश्वरस्य माया सुराणाम् अपि दुर्विचिन्त्या स्वप्नेन्द्रजालप्रतिमा मुरारेर् यया जगन् मोहम् उपैति विप्राः
Thus I have spoken of the supreme lord's māyā, which even the gods find difficult to comprehend, resembling a dream or illusion, by which the world falls into delusion, O brāhmins.
अस्माभिस् तु श्रुतं व्यास यत् त्वया समुदाहृतम् प्रादुर्भावाश्रितं पुण्यं माया विष्णोश् च दुर्विदा
We have heard, Vyāsa, what you have recounted, concerning the auspicious manifestations and the difficult-to-understand māyā of Viṣṇu.
श्रोतुम् इच्छामहे त्वत्तो यथावद् उपसंहृतिम् महाप्रलयसंज्ञां च कल्पान्ते च महामुने
We wish to hear from you, in proper detail, about the dissolution and the so-called great destruction at the end of the kalpa, O great sage.
श्रूयतां भो मुनिश्रेष्ठा यथावद् अनुसंहृतिः कल्पान्ते प्राकृते चैव प्रलये जायते यथा
Listen, O best of sages, to the proper account of dissolution at the end of the kalpa and in the natural destruction, as it occurs.
अहोरात्रं पितॄणां तु मासो ऽब्दं त्रिदिवौकसाम् चतुर्युगसहस्रे तु ब्रह्मणो ऽहर् द्विजोत्तमाः
A day and night of the ancestors is a month; a year for the dwellers in heaven; and a day of Brahmā, O best of twice-born, is a thousand sets of four ages.
कृतं त्रेता द्वापरं च कलिश् चेति चतुर्युगम् दैवैर् वर्षसहस्रैस् तु तद् द्वादशाभिर् उच्यते
Kṛta, Tretā, Dvāpara, and Kali are the four ages; each is said to be twelve thousand divine years.
चतुर्युगाण्य् अशेषाणि सदृशानि स्वरूपतः आद्यं कृतयुगं प्रोक्तं मुनयो ऽन्त्यं तथा कलिम्
All the sets of four ages are alike in their essential nature; the first is called the Kṛta age by sages, and the last is Kali.
आद्ये कृतयुगे सर्गो ब्रह्मणा क्रियते यतः क्रियते चोपसंहारस् तथान्ते ऽपि कलौ युगे
In the first, the Kṛta age, creation is made by Brahmā; and likewise, at the end, in the Kali age, dissolution is made.
कलेः स्वरूपं भगवन् विस्तराद् वक्तुम् अर्हसि धर्मश् चतुष्पाद् भगवान् यस्मिन् वैकल्यम् ऋच्छति
O Lord, you should describe in detail the nature of Kali, in which dharma, the four-footed, suffers impairment.
कलिस्वरूपं भो विप्रा यत् पृच्छध्वं ममानघाः निबोधध्वं समासेन वर्तते यन् महत्तरम्
O brāhmins, you ask me about the nature of Kali; listen in brief to what is most significant in its course.
वर्णाश्रमाचारवती प्रवृत्तिर् न कलौ नृणाम् न साम-ऋग्यजुर्वेदविनिष्पादनहैतुकी
In Kali, people do not act according to the conduct of varṇa and āśrama; nor is there proper production of Sāma, Ṛg, and Yajur Vedas.
विवाहा न कलौ धर्मा न शिष्या गुरुसंस्थिताः न पुत्रा धार्मिकाश् चैव न च वह्निक्रियाक्रमः
In Kali, marriages are not according to dharma, disciples do not remain with their teachers, sons are not righteous, nor is the proper ritual of fire maintained.
यत्र तत्र कुले जातो बली सर्वेश्वरः कलौ सर्वेभ्य एव वर्णेभ्यो नरः कन्योपजीवनः
In Kali, whoever is born in any family and is strong becomes lord of all; and from all varṇas, men live by means of daughters.
येन तेनैव योगेन द्विजातिर् दीक्षितः कलौ यैव सैव च विप्रेन्द्राः प्रायश्चित्तक्रिया कलौ
In Kali, a twice-born who is initiated by whatever means, that alone is valid; and O best of brāhmins, the rites of atonement are performed in Kali as they are.
सर्वम् एव कलौ शास्त्रं यस्य यद् वचनं द्विजाः देवताश् च कलौ सर्वाः सर्वः सर्वस्य चाश्रमः
In Kali, all scripture is whatever anyone says, O brāhmins; all deities are present in Kali, and every āśrama belongs to everyone.
उपवासस् तथायासो वित्तोत्सर्गस् तथा कलौ धर्मो यथाभिरुचितैर् अनुष्ठानैर् अनुष्ठितः
In Kali, fasting, exertion, and giving up wealth are practiced; dharma is followed according to whatever practices are pleasing.