त्वयि स्मृते जगन्नाथ शोकदारिद्र्यदुष्कृतम् नाशं याति विपत्तिर् मे त्वयि दृष्टे कथं स्थिता
When you are remembered, Lord of the universe, sorrow, poverty, and misfortune are destroyed; but when I see you, how does adversity remain for me?
स्वकृतं भुज्यते भूतैः सर्वैः सर्वत्र सर्वदा न कोपि कस्यचित् किंचित् करोत्य् अत्र हिताहिते
Whatever one has done is experienced by all beings, everywhere and always; no one does anything for another, whether for good or ill.
यादृशं चोप्यते बीजं फलं भवति तादृशम् रसालः स्यान् न निम्बस्य बीजाज् जात्व् अपि कुत्रचित्
As the seed is sown, so is the fruit produced; a mango will never arise from a neem seed, anywhere at any time.
न कृता गौतमीसेवा नार्चितौ हरिशंकरौ न दत्तं यैश् च विप्रेभ्यस् ते कथं भाजनं श्रियः
Those who have not served the Gautami, nor worshipped Hari and Shankara, nor given to Brahmins—how can they be recipients of prosperity?
त्वया न दत्तं किंचिच् च ब्राह्मणेभ्यो ममापि च यद् दीयते तद् एवेह परस्मिंश् चोपतिष्ठति
You have not given anything to Brahmins, nor have I; whatever is given here, that alone stands in this world and the next.
मृद्भिर् वार्भिः कुशैर् मन्त्रैः शुचिकर्म सदैव यत् करोति तस्मात् पूतात्मा शरीरस्य च शोषणात्
By clay, water, kusa grass, and mantras, one always performs acts of purification; thus, the pure-souled person, through the emaciation of the body, is purified.
विना दानेन न क्वापि भोगावाप्तिर् नृणां भवेत् सत्कर्माचरणाच् छुद्धो विरक्तः स्यात् ततो नरः
Without giving, nowhere can enjoyment be attained by people; through the practice of virtuous deeds, one becomes pure and detached, and thus a person proceeds.
ततो ऽप्रतिहतज्ञानो जीवन्मुक्तस् ततो भवेत् सर्वेषां सुलभा मुक्तिर् मद्भक्त्या चेह पूर्ततः
Then, with unobstructed knowledge, one becomes liberated while living; for all, liberation is easily gained through my devotion here, and through acts of charity.
भुक्तिर् दानादिना सर्वभूतदुःखनिबर्हणात् अथवा लप्स्यसे मुक्तिं भक्त्या भुक्तिं न लप्स्यसे
Enjoyment comes from giving and similar acts, by removing the suffering of all beings; or, you may attain liberation through devotion, but not enjoyment.
भक्त्या मुक्तिः कथं भूयाद् भुक्तेर् मुक्तिः सुदुर्लभा जाता चेद् देहिनां मुक्तिः किम् अन्येन प्रयोजनम्
How can liberation arise through devotion? Liberation through enjoyment is extremely rare; if liberation is attained by embodied beings, what need is there for anything else?
भक्त्या मुक्तिः सर्वपूज्या ताम् इच्छेयं जगन्मय
Liberation through devotion is universally revered; I, who am the essence of the world, desire that.
एतद् एवान्तरं ब्रह्मन् दीयते माम् अनुस्मरन् ब्राह्मणायाथवार्थिभ्यस् तद् एवाक्षयतां व्रजेत्
O Brahman, this very secret is given: remembering me, to a Brahmin or to those who seek, that alone attains imperishability.
माम् अध्यात्वाथ यद् दद्यात् तत् तन्मात्रफलप्रदम् तत् पुनर् दत्तम् एवेह न भोगायात्र कल्पते
Whatever is given after contemplating me grants only its own fruit; that, once given here, is not intended for enjoyment.
तस्माद् देहि महाबुद्धे भोज्यं किंचिन् मम ध्रुवम् अथवा विप्रमुख्याय गौतमीतीरम् आश्रितः
Therefore, O great-minded one, give me some food, or else to a foremost Brahmin who has taken refuge at the bank of the Gautami.
मौद्गल्यः प्राह तं विष्णुं देयं मम न विद्यते नान्यत् किंचन देहादि यत् तत् त्वयि समर्पितम्
Maudgalya spoke to Vishnu: 'I have nothing to give; there is nothing else, whatever pertains to body and so forth, that is all offered to you.'
ततो विष्णुर् गरुत्मन्तं प्राह शीघ्रं जगत्पतिः इहानयस्व कणिशं ममायं चार्पयिष्यति
Then Vishnu, Lord of the world, spoke to Garuda: 'Quickly bring Kaṇiśa here; he will offer this to me.'
ततो योग्यान् अयं भोगान् प्राप्स्यते मनसः प्रियान् आकर्ण्य स्वामिनादिष्टं तथा चक्रे स पक्षिराट्
Then, he will obtain suitable enjoyments, those pleasing to the mind; hearing the command of his master, the king of birds acted accordingly.
विष्णुहस्ते कणान् प्रादात् स मौद्गल्यो यतव्रतः एतस्मिन्न् अन्तरे विष्णुर् विश्वकर्माणम् अब्रवीत्
Maudgalya, firm in vows, gave grains into Vishnu's hand; meanwhile, Vishnu spoke to Viśvakarman.
यावच् चास्य कुले सप्त पुरुषास् तावद् एव तु भवितारो महाबुद्धे तावत् कामा मनीषिताः गावो हिरण्यं धान्यानि वस्त्राण्य् आभरणानि च
As long as seven persons remain in his lineage, O great-minded one, so long will they exist; so long will desired pleasures—cows, gold, grains, garments, and ornaments—be theirs.
यच् च किंचिन् मनःप्रीत्यै लोके भवति भूषणम् तत् सर्वम् आप मौद्गल्यो विष्णुगङ्गाप्रभावतः
Whatever ornament exists in the world for the delight of the mind, Maudgalya obtained all of it by the power of Vishnu and the Ganga.
गृहं गच्छेति मौद्गल्यो विष्णुनोक्तस् ततो ययौ आश्रमे स्वस्य सर्वर्द्धिं दृष्ट्वा ऋषिर् अभाषत
Vishnu said, 'Go home,' and Maudgalya departed; seeing prosperity in his own hermitage, the sage spoke.
अहो दानप्रभावो ऽयम् अहो विष्णोर् अनुस्मृतिः अहो गङ्गाप्रभावश् च कैर् विचार्यो महान् अयम्
Ah, this is the power of giving! Ah, the remembrance of Vishnu! Ah, the power of the Ganga! By whom can this greatness be comprehended?
मौद्गल्यो भार्यया सार्धं पुत्रैः पौत्रैश् च बन्धुभिः पितृभ्यां बुभुजे भोगान् भुक्तिं मुक्तिम् अवाप च
Maudgalya, together with his wife, sons, grandsons, relatives, and parents, enjoyed pleasures and attained both enjoyment and liberation.
ततः प्रभृति तत् तीर्थं मौद्गल्यं वैष्णवं तथा तत्र स्नानं च दानं च भुक्तिमुक्तिफलप्रदम्
From then on, that holy place of Maudgalya became Vaishnava; bathing and giving there grant the fruits of both enjoyment and liberation.
तत्र श्रुतिः स्मृतिर् वापि तीर्थस्य स्यात् कथंचन तस्य विष्णुर् भवेत् प्रीतः पापैर् मुक्तः सुखी भवेत्
If, in any way, there is mention of a tīrtha in the Vedas or in the Smṛtis, Viṣṇu becomes pleased with that person; he is freed from sins and becomes happy.
एकादश सहस्राणि तीर्थानां तीरयोर् द्वयोः सर्वार्थदायिनां तत्र स्नानदानजपादिभिः
On both banks, there are eleven thousand tīrthas, all bestowing every desired result, through bathing, giving, recitation, and the like.
लक्ष्मीतीर्थम् इति ख्यातं साक्षाल् लक्ष्मीविवर्धनम् अलक्ष्मीनाशनं पुण्यम् आख्यानं शृणु नारद
Listen, Nārada, to the account of the tīrtha called Lakṣmī-tīrtha, renowned as the direct increaser of Lakṣmī, the destroyer of misfortune, and a source of merit.
संवादश् च पुरा त्व् आसील् लक्ष्म्याः पुत्र दरिद्रया परस्परविरोधिन्याव् उभे विश्वं समीयतुः
Long ago, there was a conversation between Lakṣmī and her son Daridra; both, being mutually opposed, traversed the world.
ताभ्याम् अव्यापृतं वस्तु तन् नास्ति भुवनत्रये मम ज्यैष्ठ्यं मम ज्यैष्ठ्यम् इत्य् ऊचतुर् उभे मिथः अहं पूर्वं समुद्भूता इत्य् आह श्रियम् ओजसा
There is nothing in the three worlds untouched by the two of them. Both declared to each other, 'My seniority, my seniority!' Daridra said to Śrī with force, 'I was born first.'
कुलं शीलं जीवितं वा देहिनाम् अहम् एव तु मया विना देहभाजो जीवन्तो ऽपि मृता इव
It is I alone who am the family, character, and life of embodied beings; without me, even those who possess bodies, though alive, are as if dead.