Chapter 79 - Dharmeśākhyāna (Episode of Dharma)

[Sanskrit text for this chapter is available]

Skanda said:

1. On seeing that his throat was choked with tears of joy, Mṛḍa (Śiva), the ocean of nectar, touched him with both the hands exuding nectar.

2. With the joy of his touch, Dharmarāja of great austerities, whose body had been burnt in the fire of penance, put forth sprouts once again (i.e. became nourished).

3. Then the son of Bradhna (the Sun-god) said to Umāpati, the Lord of Devas, who was quiescent, joyous in countenance and surrounded by the tranquil attendants:

4. “O omniscient Īśāna, O storehouse of mercy, if you are pleased, of what avail is another boon, because you have been seen in person by me?

5. If I am considered worthy of being granted a boon (because I have seen you directly), to you whom neither the Vedas nor the Vedic Puruṣas (i.e. Brahmā and Viṣṇu) know adequately, I shall then make this request, O Lord:

6-7. O Śrīkaṇṭha, be the grantor of boons to these young ones of birds, the parrots who speak sweetly and were witnesses to my penance for a long time, who have been deprived of their parents but who are conversant with the stories of mythology and who have eschewed their food and play.

8. While giving birth to these the she-parrot being attacked by a sickness (v.l. pain of delivery) passed away and the he-pigeon was eaten by a hawk.

9. O Lord of the helpless ones, these helpless birds have been always looking up to my face and were protected by you in the remaining part of their life.”

10-12. On hearing these words of Dharma, pure because they were intended to help others, O sage, Śaṃbhu called those young ones of the parrot. They bowed down their heads with humility. He who was so delighted with Dharma said: “O birds, O good ones in association with Dharma, what boon has to be given to you all who served Dharmeśa and whose great sins of the previous births have become nullified due to contact with saintly people?”

13-14. On hearing these words of Maheśa, those birds after bowing down to the Lord of Devas submitted to him:

The Birds said:

Obeisance to you, O destroyer of worldly birth, O Lord of helpless ones, O omniscient one, O three-eyed Lord, what boon should be desired by us beyond this that we have been seen (by you) despite our being of the brutish category?

15. May there be hundreds and hundreds of profits, O Giriśa, unto the persons of great enterprise and efforts here; but this is the greatest profit that you should be within the range of our vision.

16. O Lord, these things that are visible are entirely momentary. You alone are permanent and free from destruction. The worship done unto you is not momentary (in yielding fruit).

17. By viewing the adoration of the Liṅga performed by this sage (Yama), we are able to recollect crores of our births of diverse nature.

18. O Lord, we have, had our births in the category (life) of the celestial ones for a long time. Thousands of divine damsels had been enjoyed sportively.

19. We have had our births in the womb of Asuras, Dānavas, Nāgas, Nairṛtas, Kinnaras, Vidyādharas and Gandharvas.

20. While being human we have attained the status of kings many times; in water (we had) the state of aquatic beings and on the ground the state of ground walkers.

21. We have been forest-dwellers in the forests, rustic ones in villages; we have been donors and beggars, protectors and murderers.

22. We have been happy and we have been miserable too. We had become the victorious ones as well as the vanquished ones.

23. We have been serious students and the dullest fools; we have been masters as well as servants. We have had births in the four types of living beings (oviparous, viviparous, sweat-born and shooting shrubs) of high level, medium level and the basest one.

24. From one womb to another and to a third therefrom, we have various forms. O Śaṃbhu, but nowhere did we have any stability.

25-26. O Pināka-wielding One, not even the least quantum of happiness was attained by us anywhere. But now, thanks to our accumulated merits, we have visited Dharmeśvara. Our sins have been burnt by the flames of the fire of the austerities of the son of Tapana (the Sun-god). O Three-eyed Lord, on seeing you directly we have become blessed. We feel the satisfaction of having achieved our objective.

27-28. Still, if a boon is to be given, O Dhūrjaṭi, O omniscient one, grant that knowledge to the miserable, pitiable creatures like us—knowledge whereby we can be released from this worldly bondage. We are fettered and by the bonds of Māyā not to be easily cut by persons like we.

29. O Śaṃbhu, we do not covet the position of Indra, not that of the Moon, nor do we covet anything else. We desire only the death at Kāśī after which there is no rebirth.

30. O omniscient one, we understand everything due to your presence in the vicinity, just as all trees gain fragrance due to contact with a Sandal tree.

31. This itself is (the cause of) the great knowledge that brings about the destruction of worldly existence, namely casting off of the body at the proper time in your Ānandakānana.

32. Formerly this great essence has been extracted and stated by Brahmā after churning the entire verbal expanse: (There is) ‘Salvation to those who cast off the body at Kāśī.’

33. What could be expounded through many passages was uttered by Hari to Ravi (the Sun) in eight syllables: “Kaivalya (Salvation) in dying at Kāśī” (kaivalyam kāśīsaṃsthitau).

34. The excellent sage Yājñavalkya said in the assembly of sages: “Having studied the Nigamas (scriptures) from Ravi (Sun-god), the great position (salvation is to be gained) in Kāśī in the end.”

35. Formerly this alone was said by you too to Jagaddhātrī (Goddess Pārvatī, the mother of the universe) on the Mandāra Mountain: “Kāśī is the birth-place of salvation.”

36. O Śaṃbhu, Kṛṣṇadvaipāyana (Vyāsa) too will be saying this, “Where Viśveśvara is directly present salvation is acquired there at every step.”

37. Other ancient sages, Lomaśa and others, who establish holy spots, say, “Kāśikā is the illuminator of salvation.”

38. We too know thus: Certainly there alone is salvation, in Ānandakānana, where the celestial river flows.

39. We know everything that happens in heaven, in the mortal world and in the nether worlds—the past, the present and the future, due to the great blessings of Dharmeśa.

40. That is how, O Śaṃbhu, we know all these, the utterances of Hiraṇyagarbha (Brahmā), Hari, the sage and Your Lordship as well.

41. Due to our resorting to Dharmapīṭha, the entire Cosmic Egg is within the range of our verbal expression like a fruit of Emblic myrobalan on the palm.

42. O Lord, even we, birds, have become the possessors of undoubted knowledge in its entirety, due to the power of penance of Dharmarāja.

45-45. On hearing the speech of the birds, beneficial, soft, sweet, truthful, self-evident through experience, polished, brief (to the point), explained with illustration, the Lord became excessively surprised. He himself then extolled the magnificence of the Pīṭha: “Among all the cities in the three worlds, Kāśī is my royal palace. There too the mansion of enjoyment is built of jewels of inestimable value. My palace named Mokṣalakṣmīvilāsa (‘Graceful sport of the Goddess of the glory of Salvation’) is the place -of origin of great weal.

46. By circumambulating it, even birds become liberated. So also the Devas who walk in the firmament and move about as they please.

47. By viewing the palace named Mokṣalakṣmīvilāsa even the sin of the slaughter of a Brāhmaṇa goes away from the body. Not by any other means.

48. Nidhānahalaśas (‘treasure pots’) do not become separated anywhere from those people by whom the Kalaśa (pinnacle-dome) of Mokṣalakṣmīvilāsa is seen.

49. They will always be my guests—they by whom the banner fluttering aloft my palace was seen even from far away.

50. This is a great mysterious shooting sprout of the bulbous root named Ānanda, which has pierced the ground and issued forth under the pretext of that palace.

51. There, many forms beginning with Brahmā and ending with an immobile being are painted in pictures, and it is surprising that (even) they adore me always.

52. In the entire world that mansion is the sole place of my greatest happiness. It is the beautiful chamber of my sports. It is my ground of confidence.

53. Although I am omnipresent, this palace is my great resort. I am that Supreme Brahmā well-known through the great words of the Upaniṣads. Though unembodied I shall also become embodied to do favour to the devotees.

54. To the south thereof is the Dhāman (abode) of the Naiḥśreyasī Śrī (‘Glory of Salvation’)—my pavilion. I stay there always. That is my Sadomaṇḍapa (‘Assembly Hall’).

55. If anyone stands there motionless for the duration of half a Nimeṣa, it is as good as if Yoga has been practised by him for a hundred years.

56. That spot is named Nirvāṇamaṇḍapa. It is well-known all-over the earth. One who chants (even) a single ṚK (Vedic verse) there, shall obtain the benefit.

57. If anyone performs a single Prāṇāyāma in the Mukti Maṇḍapa it is on a par with the eight-limbed (of eight stages) Yoga practised elsewhere for ten thousand years.

58. If anyone utters the six-syllabled Mantra (i.e. oṃ namaḥ śivāya) once in Nirvāṇamaṇḍapa, he will derive the same benefit as is obtained by repeating the Rudra Mantra a crore times.

59. A devotee who takes his bath in the water of Gaṅgā remains pure (in body, mind and speech). One who repeats Śatarudriya in Nirvāṇamaṇḍapa should be known as Rudra himself in the guise of a Brāhmaṇa.

60. By performing Brahma Yajña in the southern Maṇḍapa once, one attains Brahmaloka and realizes the Supreme Brahman.

61. If without any personal desire, one reads Dharma Śāstra, Purāṇas and Itihāsas there, one shall stay in my abode.

62. If one stands in the Nirvāṇamaṇḍapa for a moment with the fickleness of the senses dispelled, he will be blessed as one who has done his duty, whereas elsewhere he has to perform a great penance (to get the same result).

65. By observing silence for half a Ghaṭikā in the Southern Maṇḍapa, one attāins the same merit as is obtained elsewhere through the austerity of living solely on the intake of wind for a hundred years.

64. If in the Muktimaṇḍapa anyone makes a gift of gold, even if it be a Kṛṣṇalaka (i.e. Ratti) in weight, he moves about in heaven in a golden vehicle.

65. A devotee may perform the rite of Jāgaraṇa (‘keeping awake at night’) there on any day after observing fast. Then he should adore the Liṅga. He will attain the merit of having observed all Vratas.

66. By making great gifts there, by performing great Vratas there and by learning all the Vedas there, the man does not fall from the heavenly region.

67. A man whose vital airs make their exit in my Mukti Maṇḍapa, will enter me and become stationed here as long as I stay here.

68. In Jñānavāpī I shall have aquatic sports always along with Umā. Merely by drinking the water thereof, one gets knowledge devoid of impurities.

69. That spot for aquatic sports is extremely delightful to me. in this royal abode, it is filled with water that dispels sluggishness.

70. In front of that palace is my Śṛṅgāramaṇḍapa (Pavilion for enjoyment, elegant dress and makeup etc.). This should be known as Śrī Pīṭha bestowing glory and wealth on those who are devoid of it.

71-75. A person who makes for my sake gifts of pure silk clothes, garlands of various kinds, together with Yakṣakardama (fragrant ointment prepared with saffron, camphor etc.), ornaments and embellishments of various kinds and the materials required for worship, shall be adorned with glory. Wherever that excellent man may stay, the Glory of Salvation will woo him for accepting the acquisition of the status of salvation. It does not matter where he meets with his death (he will certainly have salvation).

74. To the north of the palace called Mokṣalakṣmīvilāsa is the beautiful Aiśvarya Maṇḍapa (Pavilion of opulence and Royal Glory). It is there that I bestow Aiśvarya (opulence).

75. To the eastern side of my palace, there is the Jñāna Maṇḍapa. There I grant the (spiritual) knowledge to the good people who meditate on me.

76. In the royal mansion of Bhavānī (?) there is my culinary hall which I enter joyously to accept whatever is offered there, which yields merits (to the donor).

77. My floor of rest (Viśrāmabhūmikā) is the great mansion of Viśālākṣī. There I bestow ultimate rest (salvation) on those who are distressed due to worldly existence.

78. Cakrapuṣkariṇī is the Tīrtha for my regular (midday) bath. To those persons who take their holy bath there, I grant that freedom from impurities (salvation).

79. At the end there, I grant that which they call the supreme truth, that which they mention as the excellent Brahman, that the realization of which emerges from within.

80. At the end there, I grant that which they call the knowledge giving redemption, that which they call supremely pure and that which they call that resting within its own soul.

81. Here there is the excellent Maṇikarṇikā which is the source of auspiciousness unto the universe. There I redeem from fetters Paśus (ignorant beings) bound by Karmas.

82. In the matter of granting salvation there, I never think whether they deserve it or not. In Ānandakānana that is my place of giving gifts day and night.

83. To the living beings which get drowned in the most unfathomable ocean of worldly existence I become the sole helmsman and I take them across (the ocean of Saṃsāra).

84. Maṇikarṇikā is very famous as the fortunate source of conjugal bliss. There I give everything unto both a Brāhmaṇa and a Śūdra.

85. In Maṇikarṇikā even pitiable ones attain that salvation which is very difficult to obtain elsewhere even by those who resort to the knowledge of Brahman and those richly endowed with the practice of great Samādhi (i.e. Yoga).

86. Whether he be an initiated one or a Cāṇḍāla, whether an erudite scholar or an illiterate fellow, once he comes to Maṇikarṇikā everyone is equal unto me in the matter of granting salvation.

87. After reaching Maṇikarṇikā I give unto all creatures everything that was accumulated for a long time, the asset of liberation, in granting which I am miserly elsewhere.

88-89. If by chance the extremely difficult simultaneous combination of three entities is obtained here, unhesitatingly should one accept the entire thing that had been accumulated for a long time. This simultaneous combination of three viz. physical body, wealth and Maṇikarṇikā, is unobtainable to even Indra and other Devas.

90. After considering this again and again I perpetually grant the glory of salvation to all creatures (without any distinction) who approach Maṇikarṇikā.

91. In Vārāṇasī that is the spot for the grant of salvation for me. In all the three worlds there is nothing similar to the dust particles of that spot.

92. Avimukteśvareśvara is the greatest spot of adoration of the Liṅga. By worshipping it there even once, a man will have the satisfaction of having done his duty.

93. I shall perform the evening Sandhyā rite in accordance with Pāśupata cult in the Paśupatīśvara shrine. By applying the holy ash there, a devotee can avoid Paśupāśa (bonds of Paśus, ignorant souls).

94. I am always preforming the early morning Sandhyā rite in Oṃkāraniketana. Even a single Sandhyā rite performed there destroys all sins.

95. Always on every Caturdaśī (fourteenth lunar day) I stay in Kṛttivāsa. A devotee who performs Jāgaraṇa (keeping awake) rite on the Caturdaśī day here is not born in a womb thereafter.

96. If devoutly adored, Ratneśvara bestows great gems. A man who adores that Liṅga with gems, shall get the jewel of a woman and such other things.

97. Though I am stationed in all the three worlds, I abide in the Triviṣṭapa Liṅga always for facilitating the fulfilment of the desires of devotees.

98. There the man will serve the great Pīṭha called Virajaska. Thereby he definitely becomes free from Rajas quality. He will perform all aquatic rites in Caturnada (i.e. Pilipilā Tīrtha).

99. In the Mahādeva Liṅga my great Pīṭha accords spiritual powers to aspirants. Merely by visiting that Pīṭha one is rid of great sins.

100. The Pīṭha entitled Vṛṣabhadhvaja accords delight to the ancestors. One who offers libation to the ancestors there instantly redeems the Pitṛs.

101. I assume the form of Ādi Keśava in Ādikeśavapīṭha. I lead all the loving devotees of Viṣṇu to Śvetadvīpa.

102. There itself near the Pañcanaḍa Tīrtha, in the Maṅgalāpīṭha that bestows all auspiciousness, I redeem the devotees.

103. That is the greatest region of Viṣṇu where I lead in the form of Bindumādhava the devotees of Viṣṇu who take their bath in Pañcanada.

104. Within a short time they attain the greatest salvation—they who serve Vīreśvara in the great Pīṭha called Pañcamudra.

105. There, in the vicinity of Candreśvara in Siddheśvarīpīṭha, spiritual powers can be attained within six months by those who make themselves present there.

106. Uccāṭana (magical power of expulsion) and other Siddhis are obtained by many Sādhakas (spiritual practitioners) in Yoginīpīṭha that bestows Yogasiddhi in Kāśī.

107. There are many Pīṭhas in Kāśī at every step. But the power of Dharmeśa Pīṭha is something unique and very excellent.

108. It is there that these young parrots who were crying, ‘Save, save’ became the receptacles of pure knowledge due to my good advice and instruction.

109. O son of Taraṇi (Sun-god), I shall never leave off your excellent penance-grove from today, nor this Dharmeśvara Pīṭha.

110. O son of Ravi, see these parrots. They will be going to my great city, with my blessings, seated in a divine aerial chariot.

111. There, they will enjoy pleasures for a long time and acquire the knowledge imparted by me. They are extremely pure, due to your contact. They will attain salvation here.”

112. When the Lord of Devas said thus, a divine aerial chariot comparable to the peak of Kailāsa came there embellished with Rudra-Kanyās.

113. Those pure birds assumed divine forms and took leave of Dharma. They then went to Kailāsa, riding in that vehicle.