ऋणमोक्षं पापमोक्षं शिवं दृष्ट्वा शिवं व्रजेत्। शूरक्षेत्रञ्च तत्रास्ते पिण्डदः स्वर्नयेत्पितॄन् ।। ४६.
By seeing Shiva, one is freed from debt and sin and attains Shiva; there is the field of Shura, where one who offers the ancestral cake leads his ancestors to heaven.
आदिपालेन गिरिणा समाक्रान्तं शिलोदरम्। तत्रास्ते गजरूपेण विघ्रेशो विग्ननाशनः। तं दृष्ट्वा मुच्यते विघ्नैः पितॄन् ब्रह्मपुरं नयेत् ।। ४६.
The hollow of the stone, seized by the primeval protector of the mountain, is there; there, in the form of an elephant, is Vighnesha, the remover of obstacles. Seeing him, one is freed from obstacles and leads the ancestors to the city of Brahma.
नितम्बे मुण्डपृष्ठस्य देवदारुवनं त्वभूत्। मुण्डपृष्ठारविन्द्राद्री दृष्ट्वा पापं विनाशयेत्। गयानाभौ सुषुम्नायां पिण्डदः स्वर्नयेत्पितॄन् ।। ४६.
On the lower back of the skull-shaped hill is the Deodar forest; seeing the skull-shaped hill and the Indra mountain there destroys sin. At the navel of Gaya, in the Sushumna channel, one who offers the rice-ball causes his ancestors to ascend to heaven.
शिलाया वामपादे तु स्थापितः प्रेतपर्वतः। धर्मराजेन पापेभ्यो गिरिः प्रेतशिलाह्वयः ।। ४६.
On the left foot of the stone is established the Preta Mountain by Dharmaraja, for the sake of sinners; that mountain is called Preta-shila.
पादेन दूरे निक्षिप्तः शिलायाः पादभारतः। गतः शिलायाः संसर्गात्प्रेतकूटः पवित्रताम् ।। ४६.
Cast far away by his foot, the weight of the stone, by contact with the stone, Preta-kuta became purified.
प्रेतकुण्डञ्च तत्रास्ते देवास्तत्र पदे स्थिताः। तत्र कुण्डादिकं कृत्वा प्रेतत्वान्मोचयेत्पितॄन् ।। ४६.
There is the Preta-kunda, and there the gods are established at that spot; by performing rites such as the offering at the kunda, one releases the ancestors from the state of being pretas.
पृथक्स्थिताश्च बहवो विघ्नकारिण एव ते। श्राद्धादिकारिणां नॄणां तीर्थे पितृविमुक्तये। प्रेता धानुष्करूपेण करग्रहणकारकाः ।। ४६.
Many obstacles stand apart there, causing hindrance to those performing shraddha and other rites at the sacred place for the liberation of ancestors; the pretas, in the form of bows, seize the hands of the performers.
पादाङ्कितां मुण्डपृष्ठां महादेवनिवासिनीम्। तां दृष्ट्वा सर्वलोकश्च मुक्तः पापोपपातकैः ।। ४६.
The skull-shaped hill, marked by the footprint and abode of Mahadeva—seeing that, all people are freed from the fall into all sins.
गयाशिरसि पुण्ये च सर्वपापैर्विवर्जिते। ग्रेतादिवर्जितं यस्मात्ततोऽतिपावनं वरम् ।। ४६.
On the sacred summit of Gaya, free from all sins and untouched by pretas and others, it is supremely pure and excellent.
कीकटेषु गया पुण्या पुण्यं राजगृहं वनम्। च्यवनस्याश्रमं पुण्यं नदी पुण्या पुनःपुना ।। ४६.
In the Kikata region is holy Gaya, the sacred forest of Rajagriha, the holy ashram of Cyavana, and the river, ever and again, is sacred.
वैकुण्ठो लोहदण्डश्च गृध्रकूटश्च शोणकः। अत्र श्राद्धादिना सर्वान्पितॄन्ब्रह्मपुरं नयेत् ।। ४६.
Vaikuntha, Lohadanda, Gridhrakuta, and Shonaka—here, by shraddha and similar rites, one leads all ancestors to the city of Brahma.
क्रौञ्चरूपेण हि मुनिर्मुण्डपृष्ठे तपोऽकरोत्। तस्य पादाङ्कितो यस्मात्क्रौञ्चपादस्ततः स्मृतः ।। ४६.
In the form of a krauncha-bird, the sage performed austerity on the skull-shaped hill; because his foot was imprinted there, it is known as Krauncha's Foot.
स्नातो जलाशये तत्र नयेत्स्वर्गं स्वकं कुलम्। बलिः काकशिलायाञ्च काकेभ्य ऋणमोक्षदः ।। ४६.
One who bathes in the lake there leads his own lineage to heaven; Bali, at the Kakashila, grants release from debts to the crows.
मुण्डपृष्ठस्य सानौ हि लोमशो लोमहर्षणः। द्वावेतौ परमं तप्त्वा तपःसिद्धिं परां गतौ ।। ४६.
On the summit of the skull-shaped hill, Lomasha and Lomaharshana—these two, after performing supreme austerity, attained the highest perfection of tapas.
आहूतास्तु सरिच्छ्रेष्ठा लोमशेन महानदी। शरावती वेत्रवती चन्द्रभागा सरस्वती ।। ४६.
Summoned by Lomasha, the best of rivers, the great rivers appeared: Sharavati, Vetravati, Chandrabhaga, and Sarasvati.
कावेरी सिन्धुरीरा च चन्दना च सरिद्वरा। वासिष्ठी सरयूर्गङ्गा यमुना गण्डकीन्दिरा ।। ४६.
Kaveri, Sindhuri, Chandana—the best of rivers—Vasishthi, Sarayu, Ganga, Yamuna, Gandaki, and Indira.
महावैतरणी नाम्ना निक्षरा च दिवौकसः । सावव्यलकनन्दा च ह्युदीची कन्काह्वया ।। ४६.
The great Vaitarani by name, and Nikshara, beloved of the gods; Savavyalakananda and the northern river called Kanka.
कौशिकी ब्रह्मदा ज्येष्ठा सर्वस्याघविमोचिनी। कृष्णवल्वा चर्म्मवती द्वे नद्यौ मुक्तिदायिके ।। ४६.
Kaushiki, Brahmada, Jyeshtha, the remover of all sin; Krishna-valva and Charmavati, two rivers bestowing liberation.
आहूते सरितां श्रेष्ठे लोमह्रर्षेण साहसात् । तपसस्तु प्रभावेण नर्म्मदा मुनिपुङ्गव। तासु सर्वासु यः स्नात्वा पिण्डदः स्वर्नयेत्पितॄन् ।। ४६.
Summoned by Lomaharshana's might and the power of his austerity, O best of sages, the Narmada appeared; among all these, one who bathes and offers the rice-ball causes his ancestors to ascend to heaven.
ब्रह्मयोनिं प्रविश्याथ निर्गच्छेद्यस्तु मानवः। परं ब्रह्म स यातीह विमुक्तो योनिसङ्कटात् ।। ४६.
One who enters the Brahmayoni and then departs from it, that person attains the supreme Brahman here, freed from the distress of rebirth.
निक्षरायां पुष्करिण्यां स्नातः श्राद्धादिकं नरः। कुर्य्यात्क्रौञ्चपदे दिव्ये नियमाद्वासरत्रयम्। सर्वान्पितॄन्नयेत्स्वर्गं पञ्चपापिन एव च ।। ४६.
If a man bathes in the Nikṣarā pond and performs śrāddha and related rites at the divine Krauncha site for three days with discipline, he leads all his ancestors, even five who were sinful, to heaven.
जनार्दनो भस्मकूटे तस्य हस्ते तु पिण्डदः। आत्मनोऽप्यथवान्येषां सव्येनापि तिलैर्विना। जीवतां दधिसंमिश्रं सर्वे ते विष्णुलोकगाः ।। ४६.
Janārdana stands at the heap of ashes, offering the rice ball in his hand; whether for himself or others, even without sesame seeds, if mixed with curd and given while alive, all reach the world of Viṣṇu.
यस्तु पिण्डो मया दत्तस्तव हस्ते जनार्दन। यदुद्दिश्य त्वया देयस्तस्मिन्पिण्डो मृते प्रभो ।। ४६.
The rice ball I have given, Janārdana, is in your hand; whatever you intend to offer, that rice ball, O Lord, is to be given for the deceased.
एष पिण्डो मया दत्तस्तव हस्ते जनार्दन। अन्तकाले गते मह्यं त्वया देयो गयाशिरे ।। ४६.
This rice ball I have given, Janārdana, is in your hand; at the end of my life, you should offer it at Gayāśira for me.
जनार्दन नमस्तुभ्यं नमस्ते पितृमोक्षद। पितृपते नमस्तेऽस्तु नमस्ते पितृरूपिणे ।। ४६.
Janārdana, I bow to you; salutations to you, the liberator of ancestors; O lord of ancestors, I bow to you; salutations to you, who take the form of ancestors.
गयायां पितृरूपेण स्वयमेव जनार्दनः। तं दृष्ट्वा पुण्डरीकाक्षं मुच्यते च ऋणत्रयात् ।। ४६.
At Gayā, Janārdana himself appears in the form of ancestors; seeing Puṇḍarīkākṣa there, one is freed from the three debts.
नमस्ते पुण्डरीकाक्ष ऋणत्रयविमोचक। लक्ष्मीकान्त नमस्तेऽस्तु पितॄणां मोक्षदो भव ।। ४६.
Salutations to you, Puṇḍarīkākṣa, liberator from the three debts; O beloved of Lakṣmī, salutations to you; grant liberation to the ancestors.
वामजानु सुसंपात्य नत्वा भीमो जनार्दनम्। श्राद्धं सपिण्डकं कृत्वा भ्रातृभिर्ब्रह्मलोकभाक्। पितृभिः सह धर्मात्मा कुलानाञ्च शतेन च ।। ४६.
Bhīma, after placing his left knee down and bowing to Janārdana, performed the śrāddha with the sapiṇḍa rite together with his brothers; he attained the world of Brahmā with his ancestors and hundreds of his lineage, being righteous.
शिलायां व्यक्तरूपेण व्यक्ताव्यक्तात्मना स्थितः। लक्ष्मीशो विभुधैः सार्द्धं तस्माद्देवमयी शिला ।। ४६.
On the stone, Lakṣmī's lord stands in a manifest form, with both manifest and unmanifest nature, together with the gods; therefore, the stone is divine.
.नारद उवाच।। कथं व्यक्तस्वरूपेण स्थितश्चादिगदाधरः। कथं व्यक्तस्वरूपेण व्यक्ताव्यक्तात्मना स्थितः ।। ४७.
Nārada said: How did the bearer of the primordial mace stand in a manifest form? How did he stand with both manifest and unmanifest nature?