क्रोधस् तु प्रथमं शत्रुर् निष्फलो देहनाशनः ज्ञानखड्गेन तं छित्त्वा परमं सुखम् आप्नुयात्
Anger is the first enemy, fruitless and destructive to the body; cutting it off with the sword of knowledge, one attains supreme happiness.
तृष्णा बहुविधा माया बन्धनी पापकारिणी छित्त्वैतां ज्ञानखड्गेन सुखं तिष्ठति मानवः
Craving is manifold, an illusion, binding and the cause of sin; cutting it off with the sword of knowledge, a person abides in happiness.
सङ्गस् तु परमो ऽधर्मो देवादीनाम् इति श्रुतिः असङ्गस्यात्मनो ह्य् अस्य सङ्गो ऽयं परमो रिपुः
Attachment is the highest unrighteousness, so says the scripture regarding gods and others; for the unattached self, this attachment is the greatest enemy.
छित्त्वैनं ज्ञानखड्गेन शिवैकत्वम् अवाप्नुयात् संशयः परमो नाशो धर्मार्थानां विनाशकृत्
Cutting this (attachment) with the sword of knowledge, one attains unity with Śiva. Doubt is the greatest destruction, the destroyer of righteousness and prosperity.
छित्त्वैनं संशयं जन्तुः परमेप्सितम् आप्नुयात् पिशाचीव विशत्य् आशा निर्दहत्य् अखिलं सुखम् पूर्णाहन्तासिना छित्त्वा जीवन् मुक्तिम् अवाप्नुयात्
Cutting off this doubt, a being attains the highest goal. Hope enters like a demoness and burns up all happiness; cutting it with the sword of complete selflessness, one attains liberation while living.
ततो ज्ञानम् अवाप्यासौ गङ्गातीरं समाश्रितः ज्ञानखड्गेन निर्मोहस् ततो मुक्तिम् अवाप सः
Having thus obtained knowledge, he took refuge on the bank of the Gaṅgā; with the sword of knowledge, he became free from delusion, and thus attained liberation.
ततः प्रभृति तत् तीर्थं खड्गतीर्थम् इति स्मृतम् ज्ञानतीर्थं च कवषं पैलूषं सर्वकामदम्
From then on, that sacred place has been known as Khaḍgatīrtha; and also as Jñānatīrtha, Kavaṣa, and Pailūṣa, the fulfiller of all desires.
इत्यादिषट्सहस्राणि तीर्थान्य् आहुर् महर्षयः अशेषपापतापौघहराणीष्टप्रदानि च
Thus, the sages say there are six thousand such sacred places, which remove all sins and suffering and grant desired blessings.
आत्रेयम् इति विख्यातम् अन्विन्द्रं तीर्थम् उत्तमम् तस्य प्रभावं वक्ष्यामि भ्रष्टराज्यप्रदायकम्
The sacred place called Ātreya, renowned as Anvindra, is supreme; I will describe its power, which restores lost kingdoms.
गौतम्या उत्तरे तीर आत्रेयो भगवान् ऋषिः अन्वारेभे ऽथ सत्त्राणि ऋत्विग्भिर् मुनिभिर् वृतः
On the northern bank of the Gautamī, the venerable sage Ātreya performed sacrifices, surrounded by priests and sages.
तस्य होताभवत् त्व् अग्निर् हव्यवाहन एव च एवं सत्त्रे तु संपूर्ण इष्टिं माहेश्वरीं पुनः
For him, Agni became the Hotṛ priest and the bearer of offerings; thus, in that sacrifice, he completed the Maheśvara offering once again.
कृत्वैश्वर्यम् अगाद् विप्रः सर्वत्र गतिम् एव च इन्द्रस्य भवनं रम्यं स्वर्गलोकं रसातलम्
Having performed the sacrifice, the sage attained lordship and the ability to go everywhere—even to Indra's delightful abode, the world of the gods, and the netherworld.
स्वेच्छया याति विप्रेन्द्रः प्रभावात् तपसः शुभात् स कदाचिद् दिवं गत्वा इन्द्रलोकम् अगात् पुनः
By his own will, O best of Brahmins, through the power of his auspicious austerity, he sometimes went to heaven and again reached Indra's world.
तत्रापश्यत् सहस्राक्षं सुरैः परिवृतं शुभैः स्तूयमानं सिद्धसाध्यैः प्रेक्षन्तं नृत्यम् उत्तमम् शृण्वानं मधुरं गीतम् अप्सरोभिश् च वीजितम्
There he saw thousand-eyed Indra, surrounded by excellent gods, being praised by Siddhas and Sādhya deities, watching supreme dancing, listening to sweet singing, and fanned by Apsarases.
उपोपविष्टैः सुरनायकैस् तैः संपूज्यमानं महदासनस्थम् जयन्तम् अङ्के विनिधाय सूनुं शच्या युतं प्राप्तरतिं महिष्ठम्
He saw Indra being honored by those seated leaders of the gods, occupying a great throne, holding his son Jayanta on his lap, united with Śacī, and enjoying supreme delight.
सतां शरण्यं वरदं महेन्द्रं समीक्ष्य विप्राधिपतिर् महात्मा विमोहितो ऽसौ मुनिर् इन्द्रलक्ष्म्या समीहयाम् आस तद् इन्द्रराज्यम्
Beholding Mahendra, refuge of the virtuous and bestower of boons, the great-souled lord of Brahmins was bewildered by Indra's splendor and began to desire that very kingship of Indra.
संपूजितो देवगणैर् यथावत् स्वम् आश्रमं वै पुनर् आजगाम समीक्ष्य तां शक्रपुरीं सुरम्यां रत्नैर् युतां पुण्यगुणैः सुपूर्णाम्
Duly honored by the hosts of gods, he returned again to his own hermitage, having seen that delightful city of Śakra, filled with jewels and abundant in meritorious qualities.
स्वम् आश्रमं निष्प्रभहेमवर्ज्यं समीक्ष्य विप्रो विरमं जगाम समीहमानः सुरराज्यम् आशु प्रियां तदोवाच महात्रिपुत्रः
Seeing his own hermitage devoid of brilliance and gold, the Brahmin became disinterested, longing swiftly for the sovereignty of the gods, and then spoke to his beloved, the son of Mahātri.
भोक्तुं न शक्तो ऽस्मि फलानि मूलान्य् अनुत्तमान्य् अप्य् अतिसंस्कृतानि स्मृत्वामृतं पुण्यतमं च तत्र भक्ष्यं च भोज्यं च वरासनानि
I am unable to enjoy even the finest fruits and roots, though they are well prepared, remembering the nectar, the most sacred food, the delicacies and splendid seats there.
इच्छेयम् इन्द्रत्वम् अहं महात्मन् कुरुष्व शीघ्रं पदम् ऐन्द्रम् अत्र ब्रूषे ऽन्यथा चेन् मदुदीरितं त्वं भस्मीकरोम्य् एव न संशयो ऽत्र
I desire Indrahood, O great one; quickly grant me the station of Indra here. If you speak otherwise than what I have declared, I will surely reduce you to ashes—there is no doubt of this.
तदत्रिवाक्यात् त्वरितः प्रजानां स्रष्टा विभुर् विश्वकर्मा तदैव चकार मेरुं च पुरीं सुराणां कल्पद्रुमान् कल्पलतां च धेनुम्
Then, at Atri's words, the mighty creator of beings, Viśvakarman, swiftly made Meru, the city of the gods, wish-fulfilling trees, wish-fulfilling creepers, and the cow of plenty.
चकार वज्रादिविभूषितानि गृहाणि शुभ्राण्य् अतिचित्रितानि चकार सर्वावयवानवद्यां शचीं स्मरस्येव विहारशालाम्
He made splendid houses adorned with vajra and other jewels, exceedingly beautiful; he fashioned Śacī, flawless in every limb, and a pleasure hall like that of Kāma.
सभां सुधर्माणम् अहो क्षणेन तथा चकाराप्सरसो मनोज्ञाः चकार चोच्चैःश्रवसं गजं च वज्रादि चास्त्राणि सुरान् अशेषान्
He made the assembly hall Sudharmā in an instant, and charming Apsarases; he created the elephant Airāvata and weapons like the thunderbolt, and all the gods without exception.
निवार्यमाणः प्रिययात्रिपुत्रः शचीसमाम् आत्मवधूं चकार तदात्रिपुत्रो ऽत्रिमुखैः समेतो वज्रादिरूपं च चकार चास्त्रम्
Though restrained by his beloved, Atri's son created a wife equal to Śacī; then, joined by Atri's faces, he fashioned the thunderbolt and other weapons.
नृत्यादि गीतादि च सर्वम् एव चकार शक्रस्य पुरे च दृष्टम् तत् सर्वम् आसाद्य तदा मुनीन्द्रः प्रहृष्टचेताः सुतरां बभूव
He created all the dancing and singing as seen in Indra's city; having obtained all that, the chief of sages became exceedingly delighted at heart.
आपातरम्येष्व् अपि कस्य नाम भवत्य् अपेक्षा नहि गोचरेषु श्रुत्वा च दैत्या दनुजाः समेता रक्षांसि कोपेन युतानि सद्यः
Indeed, in such supremely pleasant places, who could feel any longing? Not even for visible things. But when the Daityas and Dānavas heard, they gathered, and the Rākṣasas, filled with anger, at once—
स्वर्गं परित्यज्य कुतो हरिर् भुवं समागतो न्व् एष मिथः सुखाय तस्माद् वयं याम इतो नु योद्धुं वृत्रस्य हन्तारम् अदीर्घसत्त्रम्
Having abandoned heaven, why has Hari come to earth? Is it for mutual pleasure? Therefore, let us go from here to fight the slayer of Vṛtra, whose sacrifice was brief.
ततः समागत्य तदात्रिपुत्रं संवेष्टयाम् आसुर् अथासुरास् ते संवेष्टयित्वा पुरम् अत्रिपुत्र कृतं तथा चेन्द्रपुराभिधानम्
Then those Asuras surrounded Atri's son, and after encircling the city made by Atri's son, they named it Indra's city.
यो जात एव प्रथमो मनस्वान् देवो देवान् क्रतुना पर्यभूषत् यस्य शुष्माद् रोदसी अभ्यसेतां नृम्णस्य मह्ना स जनास इन्द्रः
He who was born first, resolute in mind, the god who surpassed the gods by sacrifice, by whose power heaven and earth were sustained, by whose might he is called Indra among men.
नाहं हरिर् नैव शची मदीया नेयं पुरी नैव वनं तद् ऐन्द्रम् स एव चेन्द्रो वृत्रहन्ता स वज्री सहस्राक्षो गोत्रभिद् वज्रबाहुः
I am not Hari, nor is Śacī my wife, nor is this city or forest that of Indra. He alone is Indra, the slayer of Vṛtra, the wielder of the thunderbolt, thousand-eyed, breaker of enemies, with arms like thunderbolts.