तथेत्य् उक्त्वा तदात्रेयो गङ्गां गत्वा शुचिर् यतः कृताञ्जलिपुटो भूत्वा भक्त्या तुष्टाव शंकरम्
Saying 'so be it,' Datta went to the Gaṅgā, pure and self-restrained; with folded hands, he worshipped Śaṃkara with devotion.
संसारकूपे पतितो ऽस्मि दैवान् मोहेन गुप्तो भवदुःखपङ्के अज्ञाननाम्ना तमसावृतो ऽहं परं न विन्दामि सुराधिनाथ
I have fallen into the well of worldly existence, covered by delusion through fate, sunk in the mire of suffering, enveloped in darkness called ignorance; O Lord of the gods, I do not find the supreme.
भिन्नस् त्रिशूलेन बलीयसाहं पापेन चिन्ताक्षुरपाटितश् च तप्तो ऽस्मि पञ्चेन्द्रियतीव्रतापैः श्रान्तो ऽस्मि संतारय सोमनाथ
I have been wounded by the powerful trident, torn by the blade of sinful anxiety, scorched by the intense afflictions of the five senses, and exhausted—O Somanatha, rescue me.
बद्धो ऽस्मि दारिद्र्यमयैश् च बन्धैर् हतो ऽस्मि रोगानलतीव्रतापैः क्रान्तो ऽस्म्य् अहं मृत्युभुजंगमेन भीतो भृशं किं करवाणि शंभो
I am bound by the chains of poverty, struck by the fierce fires of disease, overtaken by the serpent of death, and greatly afraid—O Shambhu, what shall I do?
भवाभवाभ्याम् अतिपीडितो ऽहं तृष्णाक्षुधाभ्यां च रजस्तमोभ्याम् ईदृक्षया जरया चाभिभूतः पश्यावस्थां कृपया मे ऽद्य नाथ
I am severely afflicted by existence and non-existence, by thirst and hunger, by passion and darkness, and overwhelmed by decay and old age—O Lord, today behold my condition with compassion.
कामेन कोपेन च मत्सरेण दम्भेन दर्पादिभिर् अप्य् अनेकैः एकैकशः कष्टगतो ऽस्मि विद्धस् त्वं नाथवद् वारय नाथ शत्रून्
By desire, anger, envy, hypocrisy, pride, and many others, I have been pierced and brought to distress one by one—O Lord, like a protector, drive away my enemies.
कस्यापि कश्चित् पतितस्य पुंसो दुःखप्रणोदी भवतीति सत्यम् विना भवन्तं मम सोमनाथ कुत्रापि कारुण्यवचो ऽपि नास्ति
It is true that someone becomes the remover of suffering for a fallen person, but without you, O Somanatha, not even a word of compassion exists for me anywhere.
तावत् स कोपो भयमोहदुःखान्य् अज्ञानदारिद्र्यरुजस् तथैव कामादयो मृत्युर् अपीह यावन् नमः शिवायेति न वच्मि वाक्यम्
So long as I do not utter the words 'Salutations to Shiva,' anger, fear, delusion, suffering, ignorance, poverty, disease, desire, and even death remain here.
न मे ऽस्ति धर्मो न च मे ऽस्ति भक्तिर् नाहं विवेकी करुणा कुतो मे दातासि तेनाशु शरण्य चित्ते निधेहि सोमेति पदं मदीये
I have no righteousness, nor do I have devotion; I am not wise—how could I have compassion? Therefore, O refuge, quickly place the word 'Soma' in my heart.
याचे न चाहं सुरभूपतित्वं हृत्पद्ममध्ये मम सोमनाथ श्रीसोमपादाम्बुजसंनिधानं याचे विचार्यैव च तत् कुरुष्व
I do not ask for the rulership of the gods; O Somanatha, in the lotus of my heart, I ask only for the presence of your auspicious lotus feet—consider this and grant it.
यथा तवाहं विदितो ऽस्मि पापस् तथापि विज्ञापनम् आशृणुष्व संश्रूयते यत्र वचः शिवेति तत्र स्थितिः स्यान् मम सोमनाथ
Though I am known to you as sinful, still hear my request; wherever the word 'Shiva' is heard, there, O Somanatha, may my abode be.
गौरीपते शंकर सोमनाथ विश्वेश कारुण्यनिधे ऽखिलात्मन् संस्तूयते यत्र सदेति तत्र केषाम् अपि स्यात् कृतिनां निवासः
O Lord of Gauri, Shankara, Somanatha, Lord of the universe, ocean of compassion, soul of all—wherever you are praised as 'the true one,' there may the abode of the virtuous be.
इत्य् आत्रेयस्तुतिं श्रुत्वा तुतोष भगवान् हरः वरदो ऽस्मीति तं प्राह योगिनं विश्वकृद् भवः
Having heard this praise of Atri, the blessed Hara was pleased and said to that yogi, 'I am the giver of boons, creator of the universe.'
आत्मज्ञानं च मुक्तिं च भुक्तिं च विपुलां त्वयि तीर्थस्यापि च माहात्म्यं वरो ऽयं त्रिदशार्चित
To you is granted self-knowledge, liberation, abundant enjoyment, and the greatness of the holy place; this boon is worshipped by the gods.
एवम् अस्त्व् इति तं शंभुर् उक्त्वा चान्तरधीयत ततः प्रभृति तत् तीर्थम् आत्मतीर्थं विदुर् बुधाः तत्र स्नानेन दानेन मुक्तिः स्याद् इह नारद
So be it—having spoken thus, Shambhu disappeared. From that time, the wise know that holy place as the 'self-holy place.' By bathing and giving there, liberation is attained here, O Narada.
अश्वत्थतीर्थम् आख्यातं पिप्पलं च ततः परम् उत्तरे मन्दतीर्थं तु तत्र व्युष्टिम् इतः शृणु
The Ashvattha holy place has been described, and then the Pippala; next, hear about the Mandatirtha in the north, and its excellence.
पुरा त्व् अगस्त्यो भगवान् दक्षिणाशापतिः प्रभुः देवैस् तु प्रेरितः पूर्वं विन्ध्यस्य प्रार्थनं प्रति
Long ago, the blessed Agastya, lord of the southern quarter, was sent by the gods to fulfill the request of Vindhya.
स शनैर् विन्ध्यम् अभ्यागात् सहस्रमुनिभिर् वृतः तम् आगत्य नगश्रेष्ठं बहुवृक्षसमाकुलम्
He slowly approached Vindhya, surrounded by a thousand sages, and upon reaching the chief of mountains, crowded with many trees—
स्पर्धिनं मेरुभानुभ्यां विन्ध्यं शृङ्गशतैर् वृतम् अत्युन्नतं नगं धीरो लोपामुद्रापतिर् मुनिः
Vindhya, adorned with hundreds of peaks, rivaled Meru and the Sun; the steadfast sage, lord of Lopamudra, beheld that lofty mountain.
कृतातिथ्यो द्विजैः सार्धं प्रशस्य च नगं पुनः इदम् आह मुनिश्रेष्ठो देवकार्यार्थसिद्धये
Having been received as a guest by the twice-born, and having praised the mountain, the foremost sage then spoke these words for the accomplishment of the gods' purpose.
अहं यामि नगश्रेष्ठ मुनिभिस् तत्त्वदर्शिभिः तीर्थयात्रां करोमीति दक्षिणाशां व्रजाम्य् अहम्
I am going, O foremost of mountains, with sages who perceive the truth, undertaking a pilgrimage to holy places; thus, I proceed toward the southern direction.
देहि मार्गं नगपते आतिथ्यं देहि याचते यावद् आगमनं मे स्यात् स्थातव्यं तावद् एव हि
Grant me a path, O lord of mountains, and offer hospitality as requested; until my arrival, it is necessary for me to remain here.
नान्यथा भवितव्यं ते तथेत्य् आह नगोत्तमः आक्रामन् दक्षिणाम् आशां तैर् वृतो मुनिभिर् मुनिः
It cannot be otherwise for you—so said the excellent mountain; then, accompanied by those sages, the sage advanced toward the southern region.
शनैः स गौतमीम् आगात् सत्त्रयागाय दीक्षितः यावत् संवत्सरं सत्त्रम् अकरोद् ऋषिभिर् वृतः
Slowly, he reached Gautamī, consecrated for a sacrificial session; for a full year, he performed the sacrifice, surrounded by the sages.
कैटभस्य सुतौ पापौ राक्षसौ धर्मकण्टकौ अश्वत्थः पिप्पलश् चेति विख्यातौ त्रिदशालये
The two evil sons of Kaitabha, the rakshasas who obstruct righteousness, known as Ashvattha and Pippala, are renowned in the abode of the gods.
अश्वत्थो ऽश्वत्थरूपेण पिप्पलो ब्रह्मरूपधृक् ताव् उभाव् अन्तरं प्रेप्सू यज्ञविध्वंसनाय तु
Ashvattha took the form of an ashvattha tree, and Pippala assumed the form of a brahmin; both, seeking to disrupt the sacrifice, desired to infiltrate.
कुरुतां काङ्क्षितं रूपं दानवौ पापचेतसौ अश्वत्थो वृक्षरूपेण पिप्पलो ब्राह्मणाकृतिः
The two danavas, wicked in mind, adopted the desired forms: Ashvattha as a tree, and Pippala with the appearance of a brahmin.
उभौ तौ ब्राह्मणान् नित्यं पीडयेतां तपोधन आलभन्ते च ये ऽश्वत्थं तांस् तान् अश्नात्य् असौ तरुः
Both continually tormented the brahmins, rich in austerity, and whoever approached Ashvattha, that tree would devour them.
पिप्पलः सामगो भूत्वा शिष्यान् अश्नाति राक्षसः तस्माद् अद्यापि विप्रेषु सामगो ऽतीव निष्कृपः
Pippala, becoming a singer of the Sama Veda, would consume his disciples as a rakshasa; therefore, even today, among brahmins, a Sāmaga is exceedingly merciless.
क्षीयमाणान् द्विजान् दृष्ट्वा मुनयो राक्षसाव् इमौ इति बुद्ध्वा महाप्राज्ञा दक्षिणं तीरम् आश्रितम्
Seeing the brahmins being diminished, the sages realized these two were rakshasas, and the wise ones took refuge on the southern bank.