पुराणवक्ता सर्वस्माद्ब्राह्मणस्तु विशिष्यते । तेनापि च कृतं पापं न सज्येत्किमुतान्यतः
—the reciter of the Purāṇas, above all, is the distinguished brāhmaṇa; even if he commits a sin, it does not cling to him—how much less to others.
अन्येषामपि केषांचित्पुराणं पापनाशनम् । यः पुराणेषु विश्वासी वक्तारं मन्यते गुरुम्
For some others as well, the Purāṇa is a destroyer of sin; whoever has faith in the Purāṇas and regards the reciter as a teacher—
ब्रह्मविद्याप्रदातारं विशेषं ज्ञातिबंधुतः । तस्य पापानि सर्वाणि विलयं यान्त्यसंशयम्
—who considers him a giver of Brahma-knowledge, especially as a relative or friend—without doubt, all his sins are dissolved.
अथ श्रीशैलगमनं पूजकस्य महेशितुः । अतः कलौ मनुष्याणां पुराणं पापनाशनम्
Now, the journey to Śrīśaila for the worshipper of the great Lord—therefore, in the Kali age, the Purāṇa is the destroyer of sin for people.
पुरा कलियुगे राम वृत्तं संकीर्तये शृणु । आसीत्तु गौतमो नाम ब्राह्मणो वेदवर्जितः
Long ago, in the Kali Yuga, O Rāma, I will recount an event—listen: there was a brāhmaṇa named Gautama, devoid of Vedic knowledge.
तस्य पुष्टिः पशुश्चास्तां भ्रातरौ वेदवर्जितौ । ताभ्यां सह कृषिं चक्रे तत्र वृद्धिमवाप च
He had wealth and cattle, and two brothers also lacking Vedic knowledge; together with them, he farmed and prospered there.
धनधान्यादिकं किंचिद्राजानं दत्तवानथ । उवाच वचनं किंचिदधिकारं निरूपय
He gave some wealth, grain, and the like to the king, and then said a few words: 'Assign me a position of authority.'
अर्थं न गमयिष्यामि तौ शक्तौ भ्रातरौ मम । राजोवाच- ब्राह्मणस्याधिकारो हि वैदिके धर्मकर्मणि
'I will not pursue wealth; my two brothers are capable.' The king said: 'A brāhmaṇa's authority is in Vedic rites and duties.'
तदन्यत्र नियुक्तस्य ब्राह्मण्यं विप्रणश्यति । गौतम उवाच- युगेष्वन्येषु धर्मोयं कलिधर्मो न तादृशः
'If a brāhmaṇa is employed elsewhere, his brāhmaṇa-hood is lost.' Gautama said: 'In other ages, this is the law; in the Kali age, it is not so.'
भूपति त्वं हि भूपाल नृपाणां धर्म उच्यते । ब्राह्मणश्च परिक्षीणस्तं कुर्वन्नैव दुष्यति
'O king, you are the lord of the earth; the law for kings is stated thus: if a brāhmaṇa is destitute, he does not incur sin by acting so.'
शूद्राणां तु कृषिर्द्धर्मो नापद्यप्यग्रजन्मनः । तस्मात्क्षत्त्रेण वर्तिष्ये ग्रामान्मम समादिश
'For śūdras, farming is their duty, but not even in distress for one of higher birth; therefore, I will act as a kṣatriya—assign me villages.'
अन्यत्र चात्र क्षत्त्रेण वर्तनं मम रोचते । अन्यन्न तु तथेत्युक्तो ददौ ग्रामान्द्विजन्मनः
'Elsewhere, too, I prefer to act as a kṣatriya; otherwise, not so.' Thus addressed, the king gave villages to the twice-born.
ग्रामाधिकारदुष्टस्य वर्तनं त्वन्यथाभवत् । अभक्षि मांसं चापायि सुरा चाभाषि दुर्वचः
For one who misused village authority, his conduct became otherwise: he ate forbidden meat, drank liquor, and spoke harsh words.
परयोषा तथा गामि परस्वं प्रत्यहारि च । अक्रीडि द्यूतमसकृत्कलंजं चादि दुर्भुजा
He consorted with another's wife, took others' property daily, gambled repeatedly, ate impure food, and committed other wicked acts.
नापूजि जगतामीशः शिवो वा विष्णुरेव वा । एवं कालेन दुर्वृत्तं राजा वाक्यमभाषत
Neither Shiva nor Vishnu, the lord of the worlds, was worshipped. In this way, after some time, the wicked king spoke these words.
विप्र विप्रत्वमुत्सृज्य शूद्रत्वं प्राप्तवानसि । तस्मान्नियोगधर्मेण भवंतं भ्रंशयामि च
O Brahmin, having abandoned your Brahminhood, you have attained the status of a Shudra. Therefore, by the rule of command, I dismiss you from your position.
मास्तु विप्रत्वमद्यैव शूद्रतैव वरं मम । तदृते यदि विप्रास्ते न भोक्ष्यंति वरं मम
Let there be no Brahminhood today; being a Shudra is preferable to me. If the Brahmins do not partake, that is better for me.
न हि सर्वमिदं त्यक्तुं शक्तोहं पृथिवीपते । शंभुरुवाच- एवं वदति दुर्विप्रे राजा तूष्णीमतिष्ठत
O lord of the earth, I am not able to abandon all of this. Shambhu spoke: While the wicked Brahmin was saying this, the king remained silent.
स तु वै शूद्रतुल्यश्च बुभुजेन्नं सहामिषम् । कदाचिदथ दुर्वृत्तः प्रतोलीमंडपस्थितः
He, being like a Shudra, ate food together with meat. Once, the wicked one was standing in the pavilion at the city gate.
द्विजेन पठ्यमानं तु पद्यं तु श्रुतवानिदम् । हृदये पद्यमेतत्तु द्विजेरितमतिष्ठत
He heard this verse being recited by a twice-born. That verse, uttered by the Brahmin, remained in his heart.
परात्परतरं यांति नारायणपरायणाः । न ते तत्र गमिष्यंति ये द्विषंति महेश्वरम्
Those devoted to Narayana attain the highest beyond the highest. Those who hate Maheshvara will not reach there.
व्याख्यानमपि च श्रुत्वा पौराणिकमभाषत । कीदृङ्नारायणः प्रोक्तः कीदृशोपि महेश्वरः
Having heard even the Purāṇic explanation, he spoke: What is said about Narayana? What is said about Maheshvara?
किं परं त्वयनं प्रोक्तं द्वेषः कीदृगुदाहृतः । किं तत्परमिति ख्यातं ततः परतरं च किम्
What is called the highest here? What kind of hatred is described? What is known as the highest, and what is beyond that?
पौराणिक उवाच- परं तद्ब्रह्मणः स्थानं सुखव्यक्तैकलक्षणम् । ततः परतरं विष्णोर्द्धाम तद्ब्रह्मणोधिकम्
The Purāṇika said: The highest is the abode of Brahman, characterized by manifest bliss alone. Beyond that is the realm of Vishnu, which surpasses Brahman.
अविनाशितया तत्तु कीर्तितं परमं पदम् । तन्मध्ये पुरुषो विष्णुस्तदंग परमं विभुः
That supreme abode is described as imperishable. In its midst is the Purusha, Vishnu, whose limb is the supreme, all-pervading one.
आपो हि नरजन्मत्वान्नाराः प्रोक्ता मनीषिभिः । नाराश्चास्यायनं यस्मात्तेन नारायणः स्मृतः
Waters are called 'nārāḥ' by the wise because they are the origin of men. Since his abode is in the waters, he is remembered as Narayana.
तत्परं वर्तनं येषां ते प्रोक्तास्तत्परायणाः । महदादीनि तत्वानि यानि तेषां य ईश्वरः
Those whose highest activity is that are called devoted to the highest. Among the principles beginning with the great, he is their lord.
सूर्याग्निशशिनेत्रोऽसौ महेशः स्यादुमापतिः । द्वेषो हि वैरं विज्ञेयमीश्वरे परमात्मनि
He is Mahesha, the husband of Uma, whose eyes are the sun, fire, and moon. Hatred is to be understood as enmity towards the supreme lord.
शंभुरुवाच- एवं पुराणभट्टेन समीरितमिदं वचः । चिंतयन्पुनरप्याह मादृशस्य कथं गतिः
Shambhu spoke: Thus, this statement was declared by the Purāṇic scholar. Reflecting, he again asked, 'What is the destiny for someone like me?'
पौराणिकोऽथ तं प्राह शृणु वक्ष्यामि ते गतिम् । कुरु सर्वेण यत्नेन प्रायश्चित्तं यथाविधि
Then the Purāṇika said to him: Listen, I will tell you your destiny. Make every effort to perform atonement according to the prescribed rules.