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.
एतच् छ्रुत्वा ऋषेर् वाक्यं विश्वामित्रस्य धीमतः तपस् तप्त्वा बहुकालं तामसं भावम् आश्रितः
Hearing these words of the wise sage Viśvāmitra, he undertook severe austerity for a long time, adopting a dark disposition.
विश्वरूपः कर्म भीमं चकार सुरभीषणम् पश्यत्सु ऋषिमुख्येषु वार्यमाणो ऽपि नित्यशः
Viśvarūpa performed a terrible and dreadful act, frightening even the gods, while the foremost sages looked on and repeatedly tried to restrain him.
आत्मकोपानुसारेण भीमं कर्म तथाकरोत् भीषणे कुण्डखाते तु भीषणे जातवेदसि
Following his own anger, he performed that terrible act in the dreadful pit and in the fearsome sacrificial fire.
भीषणं रौद्रपुरुषं ध्यात्वात्मानं गुहाशयम् एवं तपन्तम् आलक्ष्य वाग् उवाचाशरीरिणी
Meditating on himself as a terrifying, fierce being dwelling in the cave of the heart, as he was thus engaged in austerity, a bodiless voice spoke.
जटाजूटं विनात्मानं न च वृत्रो व्यजीयत वृथात्मानं विश्वरूपो जुहुयाज् जातवेदसि
Without matted locks, he was not recognized as Vṛtra; in vain did Viśvarūpa offer himself into the sacrificial fire.
स एवेन्द्रः स वरुणः स च स्यात् सर्वम् एव च त्यक्त्वात्मानं जटामात्रं हुतवान् वृजिनोद्भवः
He alone became Indra, he became Varuṇa, he became everything; abandoning himself, he offered only his matted locks, and from this sin arose.
वृत्र इत्य् उच्यते वेदे स चापि वृजिनो ऽभवत् भीमस्य महिमानं को जानाति जगदीशितुः
He is called Vṛtra in the Veda, and he too became sinful; who knows the greatness of the terrible Lord of the universe?
सृजत्य् अशेषम् अपि यो न च सङ्गेन लिप्यते विररामेति संकीर्त्य सा वाण्य् एनं मुनीश्वराः
He who creates all things and is not tainted by attachment—when this was proclaimed, the great sages praised him as 'He who ceases.'
भीमेश्वरं नमस्कृत्य जग्मुः स्वं स्वम् अथाश्रमम् विश्वरूपो महाभीमो भीमकर्मा तथाकृतिः
Having bowed to the Lord Bhīma, they each returned to their own hermitages; Viśvarūpa, mighty and terrible in deed and form, remained.
भीमभावो भीमतनुं ध्यात्वात्मानं जुहाव ह तस्माद् भीमेश्वरो देवः पुराणे परिपठ्यते तत्र स्नानं च दानं च मुक्तिदं नात्र संशयः
Meditating on himself as the terrible one, with a dreadful form, he offered himself; therefore, the god Bhīmeśvara is celebrated in the Purāṇas. Bathing and giving gifts there surely grant liberation—of this there is no doubt.
इति पठति शृणोति यश् च भक्त्या विबुधपतिं शिवम् अत्र भीमरूपम् जगति विदितम् अशेषपापहारि स्मृतिपदशरणेन मुक्तिदश् च
Whoever recites or hears this with devotion to the lord of the gods, Śiva, in this world, in the form of Bhīma, known everywhere, is freed from all sins and attains liberation by taking refuge in the remembrance of his feet.
गोदावरी तावद् अशेषपाप समूहहन्त्री परमार्थदात्री सदैव सर्वत्र विशेषतस् तु यत्राम्बुराशिं समनुप्रविष्टा
The Godāvarī always destroys all masses of sin and bestows the highest good everywhere, especially where she enters the ocean.
स्नात्वा तु तस्मिन् सुकृती शरीरी गोदावरीवारिधिसंगमे यः उद्धृत्य तीव्रान् निरयाद् अशेषात् स पूर्वजान् याति पुरं पुरारेः
He who, having bathed at the confluence of the Godāvarī and the ocean, departs from his body with merit, is lifted from all intense hells and goes to the city of the Lord of the past.
वेदान्तवेद्यं यद् उपासितव्यं तद् ब्रह्म साक्षात् खलु भीमनाथः दृष्टे हि तस्मिन् न पुनर् विशन्ति शरीरिणः संस्मृतिम् उग्रदुःखाम्
That which is to be realized through Vedānta and worshipped as Brahman is truly Bhīmanātha; those who see him do not again enter the grievous suffering of remembrance in embodied existence.
सा संगता पूर्वम् अपांपतिं तं गङ्गा सुराणाम् अपि वन्दनीया देवैश् च सर्वैर् अनुगम्यमाना संस्तूयमाना मुनिभिर् मरुद्भिः
That Ganga, revered even by the gods and worthy of their worship, once approached the lord of waters, accompanied and praised by all the gods, followed and extolled by sages and the Maruts.
वसिष्ठजाबालिसयाज्ञवल्क्य क्रत्वङ्गिरोदक्षमरीचिवैष्णवाः शातातपः शौनकदेवरात भृग्वग्निवेश्यात्रिमरीचिमुख्याः
Vasishtha, Jabali, Yajnavalkya, Kratu, Angiras, Daksha, Marichi, Vaishnava, Shatatapa, Shaunaka, Devarata, Bhrigu, Agniveshya, Atri, and the foremost Marichi—all these sages,
सुधूतपापा मनुगौतमादयः सकौशिकास् तुम्बरुपर्वताद्याः अगस्त्यमार्कण्डसपिप्पलाद्याः सगालवा योगपरायणाश् च
Sudhuta, Papa, Manu, Gautama and others, together with the Kaushikas, Tumburu, Parvata and others, Agastya, Markandeya, Pippalada and others, along with Galava and those devoted to yoga,
सवामदेवाङ्गिरसो ऽथ भार्गवाः स्मृतिप्रवीणाः श्रुतिभिर् मनोज्ञाः सर्वे पुराणार्थविदो बहुज्ञास् ते गौतमीं देवनदीं तु गत्वा
Savamada, Angirasa, and then the Bhargavas, skilled in the Smritis, delightful in the Vedas, all well-versed in the meaning of the Puranas and possessing great knowledge—these all went to the divine river Gautami.
स्तोष्यन्ति मन्त्रैः श्रुतिभिः प्रभूतैर् हृद्यैश् च तुष्टैर् मुदितैर् मनोभिः तां संगतां वीक्ष्य शिवो हरिश् च आत्मानम् आदर्शयतां मुनिभ्यः
They will praise her with abundant mantras and Vedic hymns, with hearts joyful and satisfied; seeing her thus assembled, Shiva and Hari revealed themselves to the sages.
आदित्या वसवो रुद्रा मरुतो लोकपालकाः कृताञ्जलिपुटाः सर्वे स्तुवन्ति हरिशंकरौ
The Adityas, Vasus, Rudras, Maruts, and the guardians of the worlds, with hands joined in reverence, all praise Hari and Shankara.