गत्वा मुनिश्च कैलासं प्रणनाम शिवं शिवाम् । तुष्टाव परया भक्त्या सशिष्यः प्रणतः शुचिः
The sage went to Kailāsa and bowed to Śiva and Śivā; pure and with his disciples, he praised them with supreme devotion.
तत्सर्वं कथयामास वृत्तान्तं श्रीहरेरपि । आत्मनस्तपसस्तत्त्वं स्ववैराग्यं च चेतमः
He related everything—the entire account concerning Śrī Hari, the truth of his own austerities, and the state of his own detachment and mind.
मुनेश्च वचनं श्रुत्वा प्रहस्य पार्वती सती। तमुवाच हितं सत्यं साक्षाच्छंकरमंनिधौ
Hearing the sage’s words, Pārvatī, the virtuous one, smiled and spoke to him, true and beneficial words, in the presence of Śaṃkara.
पार्वत्युवाच धर्मतत्त्वं न जानासि धर्मिष्ठं मन्यसे स्वयम् । अनपत्यां परित्यज्य वव यासि तपसे मुने
Pārvatī said: You do not know the true essence of dharma, though you consider yourself righteous; O sage, you abandon your childless wife and go to practice austerity.
अनपत्यां च युवतीं कुलजां च पतिव्रताम् । त्यक्त्वा भवेयुः संन्यासी ब्रह्मचारी यतीति वा
Abandoning a childless, noble-born, devoted wife, one may become a renunciant, a celibate, or an ascetic.
वाणिज्ये वा प्रवासे वा चिरं दूरं प्रयाति यः । तीर्थे वा तपसे वाऽपि मोक्षार्थं जन्म खण्डितुम्
Whether for trade, or journeying far for a long time, or for pilgrimage, or for austerity, or to end the cycle of birth for the sake of liberation—
न मोक्षस्तस्य भवति धर्मस्य स्खलनं ध्रुवम् । अभिशापेन भार्याया नरकं च परत्र य
He does not attain liberation; surely, there is a fall from dharma, and by the curse of his wife, he goes to hell hereafter.
इहैव च यशोनाश इत्याह कमलोद्भवः । द्वारकां गच्छ हे विप्र स्वधर्म रक्ष सांप्रतम्
And even here, there is loss of fame—so says the lotus-born one. Go to Dvārakā, O brāhmaṇa, and now protect your own dharma.
एकानंशां मदंशां च धर्मतः परिपालय । पादपद्मार्जितं पादपद्मं सर्वसुदुर्लभम्
Righteously care for Ekānaṃśā and my portion; the lotus feet, attained by the dust of the feet, are exceedingly rare.
संततं शंभुना गीतं मुनीन्द्रैः सनकादिभिः । परित्यज सुरतरोः कृष्णस्य परमात्मनः
This has been constantly sung by Śaṃbhu and by the great sages like Sanaka; abandon even the wish-fulfilling tree for Kṛṣṇa, the Supreme Self.
क्व यासि तपसे वत्स सुधां त्यक्त्वा मनोहराम् । श्रीकृष्णपादपद्मं च स्वप्ने जपति यो मुने
Where are you going for austerity, dear one, abandoning the enchanting nectar? Even in a dream, O sage, one who recites the lotus feet of Śrī Kṛṣṇa—
शतजन्मकृतात्पापान्मुच्यते नात्र संशयः । यद्बाल्ये यच्च कौमारे वार्धके यच्च यौवने
He is freed from sins accumulated over a hundred births—of this there is no doubt—whether committed in childhood, youth, old age, or adulthood.
कामतोऽकामतो वाऽपि भस्मीभूतं च पातकम् । साक्षाद्यो भारते वर्षे श्रीकृष्णचरणाम्बुजम्
Whether by desire or without desire, all sin is reduced to ashes; whoever, in the land of Bhārata, directly beholds the lotus feet of Śrī Kṛṣṇa—
दृष्ट्वा सद्यो भवेत्पूज्यो जीवन्मुक्तो भवेद्ध्रुवम् । कोटिजन्मार्जितात्सद्यः कृतपापाद्विमुच्यते
At once becomes worthy of worship and surely attains liberation while living; he is immediately freed from sins accumulated over millions of births.
सर्वाण्येव हि तीर्थानि यतःपूतानि नित्यशः । तद्व्रतं तत्तपः सत्यं तत्पुण्यं तच्च पूजनम्
Indeed, all the sacred places are eternally pure because of that; that vow, that austerity, that truth, that merit, and that worship—
सफलं कृष्णसंबन्धि स्वजन्मखण्डनं यतः । कृष्णभक्तिविहीनश्च ब्राह्मणो वेदपारगः
Are fruitful only in relation to Kṛṣṇa, for they cut off the cycle of birth; a brāhmaṇa, even if learned in the Vedas, who lacks devotion to Kṛṣṇa—
तत्सङ्गाच्च तदालापा द्भक्तभक्तिः प्रणश्यति । कृष्णस्योच्छिष्टभोजी यः कुष्णभक्तश्च ब्राह्मणः
By association and conversation with such a one, devotion to the devotees and to Kṛṣṇa is destroyed; but a brāhmaṇa who eats the remnants of Kṛṣṇa and is devoted to Kṛṣṇa—
आवह्निपवनात्पूतः पूतं कर्तुं जगत्क्षमः । श्रीकृष्णं च परित्यज्य क्वयासि तपसे द्विज
Is purified by the fire and wind of sacrifice, and is able to purify the world; O twice-born, abandoning Śrī Kṛṣṇa, where are you going for austerity?
तपसां फलमाप्नोति श्रीकृष्णस्मरणेन च । यतो भक्तिर्न च भवेच्छ्रीकृष्णे परमात्मनि
One attains the fruit of austerities and remembrance of Śrī Kṛṣṇa; yet, if devotion does not arise toward Śrī Kṛṣṇa, the Supreme Soul,
स गुरुः परमो वैरी करोति जन्म निष्फलम् । पार्वतीवचनं श्रुत्वा शंकरः प्रेमविह्वलः
such a guru, being the greatest enemy, renders one's birth fruitless. Hearing Pārvatī's words, Śaṃkara was overcome with love.
पुलकाञ्चितसर्वाङ्गस्तुष्टाव परमेश्वरीम् । दुर्वासाः प्रणतिं कृत्वा शिवदुर्गापदाम्बुजे
His whole body bristling with joy, he praised the Supreme Goddess; Durvāsā, having bowed at the lotus feet of Śiva and Durgā,
स्मारं स्मारं कृष्णपदं पुनष्च द्वारकां ययौ । तत्र गत्वा हरिं दृष्ट्वा तुष्टाव परमेश्वरम्
remembering again and again the feet of Kṛṣṇa, went to Dvārakā; having arrived there and seen Hari, he praised the Supreme Lord.
एकानंशालयं गत्वा स च रेमे तया सह । कृष्णो युधिष्ठिरध्यानात्प्रययौ हस्तिनापुरम्
Having gone to the house of Ekānaṃśā, he enjoyed himself there with her; Kṛṣṇa, by the meditation of Yudhiṣṭhira, went to Hastināpura.
कुन्तीं सभाष्य भूपं च भ्रातॄं श्चप्रमुदाऽन्वितः । उपायेन जरासंधं निहत्य शाल्वमेव च
Having spoken with Kuntī, the king, and his brothers, filled with joy, by strategy he slew Jarāsandha and also Śālva.
कालयामास यज्ञं च विधिबोधितदक्षिणम् । मुनीन्द्रैश्च नृपेन्द्रैश्च राजसूयमभीप्सितम्
He performed the sacrifice, giving gifts as prescribed by the scriptures, together with the foremost sages and kings, desiring the Rājasūya.
शिशुपालं दन्तवक्त्रं तत्र यज्ञे जघान सः । अतीव निन्दां कुर्वन्तं सभायां सुरभूपयोः
There, at that sacrifice, he slew Śiśupāla and Dantavakra, who were uttering great insults in the assembly of the gods and kings.
पपात तच्छरीरं च जीवो गत्वा हरेः पद्म् । तं दृष्ट्वा तत्र सर्वेशं तुष्टावाऽऽगात्य माधवम्
That body fell, and the soul, having gone to Hari's lotus feet, seeing the Lord there, praised Mādhava upon arriving.
शिशुपाल उवाच वेदानां जनकोऽसि त्वं वेदाङ्गानां च माधव । सुराणामसुराणां च प्राकृतानां च देहिनाम्
Śiśupāla said: You are the origin of the Vedas and their branches, O Mādhava; of the gods, the demons, and all embodied beings.
सूक्ष्मां विधाय सृष्टिं च कल्पभेदं करोषि च । मायया च स्वयं ब्रह्मा शंकरः शेष एव च
Having made creation subtle, you bring about the distinctions of the cosmic cycles; by your own Māyā, you are Brahmā, Śaṃkara, and even Śeṣa.
मनवो मुनयश्चैव देवाश्च सृष्टिपालकाः । कलांशेनापि कलया दिक्पालाश्च ग्रहादयः
The Manus, sages, and gods, the protectors of creation, even the guardians of the directions and the planets, exist by but a portion of your power.