ताम् अहं प्रतिगच्छेयं नो चेत् स्याद् धर्मदूषणम् आगच्छन्तं महात्मानं यो मोहान् नोपतिष्ठते
If I do not go to her, it would be a violation of righteousness; one who, out of delusion, does not attend upon a great soul who comes, is at fault.
न तस्य कोपि त्रातास्ति पापिनो लोकयोर् द्वयोः एवं विमृश्य रत्नेशो मूर्तिमान् विनयान्वितः कृताञ्जलिपुटो गङ्गाम् आहेदं सरितांपतिः
For such a sinner, there is no protector in either world; having considered thus, the Lord of Jewels, embodied and humble, with joined palms, addressed Gaṅgā, the queen of rivers.
रसातलगतं वारि पृथिव्यां यन् नभस्तले तन् माम् एवात्र विशतु नाहं वक्ष्यामि किंचन
Whether the water is in the netherworld, on earth, or in the sky, let it enter me alone here; I will not say anything further.
मयि रत्नानि पीयूषं पर्वता राक्षसासुराः एतान् अप्य् अखिलान् अन्यान् भीमान् संधारयाम्य् अहम्
Within me are jewels, nectar, mountains, Rākṣasas, and Asuras; I bear all these and other fearsome beings as well.
ममान्तः कमलायुक्तो विष्णुः स्वपिति नित्यदा ममाशक्यं न किमपि विद्यते सचराचरे
Within me, Viṣṇu, joined with Lakṣmī, always sleeps; for me, nothing among the moving or unmoving is impossible.
महत्य् अभ्यागते कुर्यात् प्रत्युत्थानं न यो मदात् स धर्मादिपरिभ्रष्टो निरयं तु समाप्नुयात्
One who, out of pride, does not rise to greet a great one who has arrived, falls away from righteousness and attains hell.
न तान् मे बिभ्रतः खेदो विनागस्त्यपराभवात् किं तु त्वं गौरवेणैषाम् अतिरिक्ता ततस् त्व् अहम्
I do not feel any fatigue from bearing them, except for the defeat by Agastya; but you, in your greatness, surpass even these, and so do I.
ब्रवीमि देवि गङ्गे मां त्वं साम्यात् संगता भव नैकरूपाम् अहं शक्तः संगन्तुं बहुधा यदि
I say to you, O goddess Gaṅgā: come to me in equality and union; I am not able to join with you in many forms.
सङ्गम् एष्यसि देवि त्वं संगच्छे ऽहं न चान्यथा गङ्गे समेष्यसि यदि बहुधा तद् विचारये
O goddess, you shall come together with me, and I will unite with you, not otherwise; Gaṅgā, if you come in many forms, then consider this.
तम् एवंवादिनं सिन्धुम् अपाम् ईशं तदाब्रवीत् गङ्गा सा गौतमी देवी कुरु चैतद् वचो मम
To him, the Lord of Waters, who spoke thus, Gaṅgā, the goddess Gautamī, replied: 'Do this as I say.'
सप्तर्षीणां च या भार्या अरुन्धतिपुरोगमाः भर्तृभिः सहिताः सर्वा आनय त्वं तदा त्व् अहम्
Bring here all the wives of the Seven Sages, led by Arundhatī, together with their husbands; then I will do so.
अल्पभूता भविष्यामि ततः स्यां तव संगता तथेत्य् उक्त्वा सप्तर्षीणां भार्याभिर् ऋषिभिर् वृतः
I will become small, and then I shall unite with you; having said so, he was surrounded by the wives of the Seven Sages and the sages themselves.
आनयाम् आस तां देवी सप्तधा सा व्यभज्यत सा चेयं गौतमी गङ्गा सप्तधा सागरं गता
The goddess brought her there, and she was divided into seven streams; this Gautamī Gaṅgā, divided sevenfold, went to the ocean.
सप्तर्षीणां तु नाम्ना तु सप्त गङ्गास् ततो ऽभवन् तत्र स्नानं च दानं च श्रवणं पठनं तथा
By the names of the Seven Sages, seven Gaṅgās arose; there, bathing, giving, hearing, and reciting are all auspicious.
स्मरणं चापि यद् भक्त्या सर्वकामप्रदं भवेत् नास्माद् अन्यत् परं तीर्थं समुद्राद् भुवनत्रये पापहानौ भुक्तिमुक्तिप्राप्तौ च मनसो मुदे
And remembering with devotion whatever is done there grants all desires; there is no greater holy place than this, even in the three worlds, for the removal of sin, attainment of enjoyment and liberation, and joy of mind.
ऋषिसत्त्रम् इति ख्यातम् ऋषयः सप्त नारद निषेदुस् तपसे यत्र यत्र भीमेश्वरः शिवः
The gathering of sages, known as Ṛṣisattram, was where the seven sages and Nārada engaged in austerities, and where Bhīmeśvara Śiva is present.
तत्रेदं वृत्तम् आख्यास्ये देवर्षिपितृबृंहितम् शृणु यत्नेन वक्ष्यामि सर्वकामप्रदं शुभम्
There, I will recount this event, praised by gods, sages, and ancestors; listen carefully as I narrate this auspicious story that grants all desires.
सप्तधा व्यभजन् गङ्गाम् ऋषयः सप्त नारद वासिष्ठी दाक्षिणेयी स्याद् वैश्वामित्री तदुत्तरा
The seven sages, O Nārada, divided Gaṅgā into seven streams: Vāsiṣṭhī, Dākṣiṇeyī, Vaiśvāmitrī, and the others thereafter.
वामदेव्य् अपरा ज्ञेया गौतमी मध्यतः शुभा भारद्वाजी स्मृता चान्या आत्रेयी चेत्य् अथापरा
Another is known as Vāmadevī, Gautamī is the auspicious one in the middle, another is called Bhāradvājī, and yet another is called Ātreyī.
जामदग्नी तथा चान्या व्यपदिष्टा तु सप्तधा तैः सर्वैर् ऋषिभिस् तत्र यष्टुम् इष्टैर् महात्मभिः
Similarly, there is one called Jāmadagnī; thus, they are designated as seven. All these great-souled sages performed sacrifices there with their chosen offerings.
निष्पादितं महासत्त्रम् ऋषिभिः पारदर्शिभिः एतस्मिन्न् अन्तरे तत्र देवानां प्रबलो रिपुः
A great sacrificial session was accomplished by the sages, who were seers of truth. Meanwhile, at that very place, a powerful enemy of the gods arose.
विश्वरूप इति ख्यातो मुनीनां सत्त्रम् अभ्यगात् ब्रह्मचर्येण तपसा तान् आराध्य यथाविधि विनयेनाथ पप्रच्छ ऋषीन् सर्वान् अनुक्रमात्
He, known as Viśvarūpa, approached the sages' sacrificial session. Observing celibacy and austerity, he duly honored them and, with humility, questioned all the sages in order.
ध्रुवं सर्वे यथाकामं मम स्वास्थ्येन हेतुना यथा स्याद् बलवान् पुत्रो देवानाम् अपि दुर्धरः यज्ञैर् वा तपसा वापि मुनयो वक्तुम् अर्हथ
Certainly, all of you, please tell me by what means—whether through sacrifices or austerity—a son might be born to me, strong and unconquerable even by the gods, and in accordance with my desire and well-being.
तत्र प्राह महाबुद्धिर् विश्वामित्रो महामनाः
Thereupon, the great-minded and wise Viśvāmitra spoke.
कर्मणा तात लभ्यन्ते फलानि विविधानि च त्रयाणां कारणानां च कर्म प्रथमकारणम्
My dear, various results are obtained through action, and among the three causes, action is considered the primary cause.
ततश् च कारणं कर्ता ततश् चान्यत् प्रकीर्तितम् उपादानं तथा बीजं न च कर्म विदुर् बुधाः
Then, the agent is the cause, and another is also mentioned—the material and the seed; but the wise do not consider action alone as the cause.
कर्मणां कारणत्वं च कारणे पुष्कले सति भावाभावौ फले दृष्टौ तस्मात् कर्माश्रितं फलम्
The causality of actions depends on the sufficiency of causes; the presence or absence of results is seen accordingly. Therefore, the result depends on action.
कर्मापि द्विविधं ज्ञेयं क्रियमाणं तथा कृतम् कर्तव्यं क्रियमाणस्य साधनं यद् यद् उच्यते
Action is to be understood as twofold: that which is being performed and that which has been done. The means for what is to be done is whatever is prescribed.
तद्भावाः कर्मसिद्धौ च उभयत्रापि कारणम् यद् यद् भावयते जन्तुः कर्म कुर्वन् विचक्षणः
The existence of those means is a cause for the accomplishment of action in both cases. Whatever a discerning being intends while performing action, that becomes the cause.
तद्भावनानुरूपेण फलनिष्पत्तिर् उच्यते करोति कर्म विधिवद् विना भावनया यदि
The fruition of results is said to correspond to the intention. If one performs action according to rule but without intention,