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,
अन्यथा स्यात् फलं सर्वं तस्य भावानुरूपतः तस्मात् तपो व्रतं दानं जपयज्ञादिकाः क्रियाः
then all the results will be otherwise, according to the nature of the intention. Therefore, austerity, vows, charity, recitation, sacrifice, and other acts
कर्मणस् त्व् अनुरूपेण फलं दास्यन्ति भावतः तस्माद् भावानुरूपेण कर्म वै दास्यते फलम्
will yield results in accordance with the intention behind the action. Thus, the result is surely given according to the nature of the intention.
भावस् तु त्रिविधो ज्ञेयः सात्त्विको राजसस् तथा तामसस् तु तथा ज्ञेयः फलं कर्मानुसारतः
Intention is to be known as threefold: sāttvic, rājasic, and also tāmasic; and the result follows the nature of the action.
भावनानुगुणं चेति विचित्रा कर्मणां स्थितिः तस्माद् इच्छानुसारेण भावं कुर्याद् विचक्षणः
The condition of actions is manifold, corresponding to the intention. Therefore, a discerning person should shape his intention according to his desire.
पश्चात् कर्मापि कर्तव्यं फलदातापि तद्विधम् फलं ददाति फलिनां फले यदि प्रवर्तते
Afterwards, action too must be performed; the giver of results bestows a result of the same kind, if the one who bears fruit is engaged in the result.
कर्मकारो न तत्रास्ति कुर्यात् कर्म स्वभावतः तद् एव चोपदानादि सत्त्वादिगुणभेदतः
There is no maker of action there; one acts according to one's own nature. That alone, along with material and other causes, is distinguished by the qualities of sattva and so on.
भावात् प्रारभते तद्वद् भावैः फलम् अवाप्यते धर्मार्थकाममोक्षाणां कर्म चैव हि कारणम्
Just as actions arise from intention, so too are their results obtained through intentions; indeed, action is the cause of righteousness, wealth, desire, and liberation.
भावस्थितं भवेत् कर्म मुक्तिदं बन्धकारणम् स्वभावानुगुणं कर्म स्वस्यैवेह परत्र च
Action performed with a particular disposition leads either to liberation or to bondage; one’s own action, in accordance with one’s nature, bears fruit here and hereafter.
फलानि विविधान्य् आशु करोति समतानुगम् एक एव पदार्थो ऽसौ भावैर् भेदः प्रदृश्यते
Quickly, various results are produced, following the disposition; though the substance is one, it appears as diverse through different dispositions.
क्रियते भुज्यते वापि तस्माद् भावो विशिष्यते यथाभावं कर्म कुरु यथेप्सितम् अवाप्स्यसि
Whether one acts or enjoys the results, disposition is paramount; act according to your disposition, and you will attain what you desire.