Brahma Purana — Chapter 173

BrP 173.1

ऋषिसत्त्रम् इति ख्यातम् ऋषयः सप्त नारद निषेदुस् तपसे यत्र यत्र भीमेश्वरः शिवः ॥

ṛṣisattram iti khyātam ṛṣayaḥ sapta nārada niṣedus tapase yatra yatra bhīmeśvaraḥ śivaḥ //

(There is a place) known as Ṛṣisattra, O Nārada, where the seven sages settled for the sake of austerity, and where Śiva (dwells) as Bhīmeśvara.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.2

तत्रेदं वृत्तम् आख्यास्ये देवर्षिपितृबृंहितम् शृणु यत्नेन वक्ष्यामि सर्वकामप्रदं शुभम् ॥

tatredaṃ vṛttam ākhyāsye devarṣipitṛbṛṃhitam śṛṇu yatnena vakṣyāmi sarvakāmapradaṃ śubham //

There I shall relate this event, made great by the gods, the sages and the fathers. Listen carefully; I shall tell (it)—auspicious and granting all desires.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.3

सप्तधा व्यभजन् गङ्गाम् ऋषयः सप्त नारद वासिष्ठी दाक्षिणेयी स्याद् वैश्वामित्री तदुत्तरा ॥

saptadhā vyabhajan gaṅgām ṛṣayaḥ sapta nārada vāsiṣṭhī dākṣiṇeyī syād vaiśvāmitrī taduttarā //

The seven seers divided the Gaṅgā into seven, Nārada: the Vāsiṣṭhī would be the southern one, and the Vaiśvāmitrī north of it.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.4

वामदेव्य् अपरा ज्ञेया गौतमी मध्यतः शुभा भारद्वाजी स्मृता चान्या आत्रेयी चेत्य् अथापरा ॥

vāmadevy aparā jñeyā gautamī madhyataḥ śubhā bhāradvājī smṛtā cānyā ātreyī cety athāparā //

Another is to be known as the Vāmadevī; the auspicious Gautamī (is) in the middle; another is called the Bhāradvājī, and then yet another the Ātreyī.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.5

जामदग्नी तथा चान्या व्यपदिष्टा तु सप्तधा तैः सर्वैर् ऋषिभिस् तत्र यष्टुम् इष्टैर् महात्मभिः ॥

jāmadagnī tathā cānyā vyapadiṣṭā tu saptadhā taiḥ sarvair ṛṣibhis tatra yaṣṭum iṣṭair mahātmabhiḥ //

And another is the Jāmadagnī; thus (the river) is designated in seven branches by all those great-souled sages there, who desired to perform sacrifice.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.6

निष्पादितं महासत्त्रम् ऋषिभिः पारदर्शिभिः एतस्मिन्न् अन्तरे तत्र देवानां प्रबलो रिपुः ॥

niṣpāditaṃ mahāsattram ṛṣibhiḥ pāradarśibhiḥ etasminn antare tatra devānāṃ prabalo ripuḥ //

— tr. refused: cyber

BrP 173.7

विश्वरूप इति ख्यातो मुनीनां सत्त्रम् अभ्यगात् ब्रह्मचर्येण तपसा तान् आराध्य यथाविधि विनयेनाथ पप्रच्छ ऋषीन् सर्वान् अनुक्रमात् ॥

viśvarūpa iti khyāto munīnāṃ sattram abhyagāt brahmacaryeṇa tapasā tān ārādhya yathāvidhi vinayenātha papraccha ṛṣīn sarvān anukramāt //

He who was known as Viśvarūpa came to the sages' sacrificial session; having propitiated them duly by chastity and by austerity, then with humility he questioned all the seers in turn:

AI translation rendered from the Sanskrit, not a published edition

BrP 173.8

ध्रुवं सर्वे यथाकामं मम स्वास्थ्येन हेतुना यथा स्याद् बलवान् पुत्रो देवानाम् अपि दुर्धरः यज्ञैर् वा तपसा वापि मुनयो वक्तुम् अर्हथ ॥

dhruvaṃ sarve yathākāmaṃ mama svāsthyena hetunā yathā syād balavān putro devānām api durdharaḥ yajñair vā tapasā vāpi munayo vaktum arhatha //

"Surely all of you, according to my wish and for the sake of my well-being, ought to tell me, O sages, how there may be a strong son, hard to withstand even for the gods — whether by sacrifices or by austerity."

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.9

तत्र प्राह महाबुद्धिर् विश्वामित्रो महामनाः ॥

tatra prāha mahābuddhir viśvāmitro mahāmanāḥ //

Thereupon the greatly wise, high-minded Viśvāmitra spoke.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.10

कर्मणा तात लभ्यन्ते फलानि विविधानि च त्रयाणां कारणानां च कर्म प्रथमकारणम् ॥

karmaṇā tāta labhyante phalāni vividhāni ca trayāṇāṃ kāraṇānāṃ ca karma prathamakāraṇam //

By action, dear son, the various fruits are obtained; and of the three causes, action is the first cause.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.11

ततश् च कारणं कर्ता ततश् चान्यत् प्रकीर्तितम् उपादानं तथा बीजं न च कर्म विदुर् बुधाः ॥

tataś ca kāraṇaṃ kartā tataś cānyat prakīrtitam upādānaṃ tathā bījaṃ na ca karma vidur budhāḥ //

And next (after action) the cause is the agent, and after that another is proclaimed: the material basis, and likewise the seed; but the wise do not regard (these) as action.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.12

कर्मणां कारणत्वं च कारणे पुष्कले सति भावाभावौ फले दृष्टौ तस्मात् कर्माश्रितं फलम् ॥

karmaṇāṃ kāraṇatvaṃ ca kāraṇe puṣkale sati bhāvābhāvau phale dṛṣṭau tasmāt karmāśritaṃ phalam //

And (as for) the causal status of actions: when the cause is full (present in abundance), both the presence and the absence of the fruit are observed; therefore the fruit rests upon action.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.13

कर्मापि द्विविधं ज्ञेयं क्रियमाणं तथा कृतम् कर्तव्यं क्रियमाणस्य साधनं यद् यद् उच्यते ॥

karmāpi dvividhaṃ jñeyaṃ kriyamāṇaṃ tathā kṛtam kartavyaṃ kriyamāṇasya sādhanaṃ yad yad ucyate //

Action too should be known as twofold: that which is being done, and that which has been done. Whatever is called the means of what is being done is (the action) to be done.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.14

तद्भावाः कर्मसिद्धौ च उभयत्रापि कारणम् यद् यद् भावयते जन्तुः कर्म कुर्वन् विचक्षणः ॥

tadbhāvāḥ karmasiddhau ca ubhayatrāpi kāraṇam yad yad bhāvayate jantuḥ karma kurvan vicakṣaṇaḥ //

And the intentions directed toward it are the cause in both cases, in the accomplishment of the act — whatever the discerning creature, while performing action, brings into being (in his mind).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.15

तद्भावनानुरूपेण फलनिष्पत्तिर् उच्यते करोति कर्म विधिवद् विना भावनया यदि ॥

tadbhāvanānurūpeṇa phalaniṣpattir ucyate karoti karma vidhivad vinā bhāvanayā yadi //

The yielding of fruit is said to be in accordance with the intending of it. If one performs the act according to rule but without intent —

AI translation rendered from the Sanskrit, not a published edition

BrP 173.16

अन्यथा स्यात् फलं सर्वं तस्य भावानुरूपतः तस्मात् तपो व्रतं दानं जपयज्ञादिकाः क्रियाः ॥

anyathā syāt phalaṃ sarvaṃ tasya bhāvānurūpataḥ tasmāt tapo vrataṃ dānaṃ japayajñādikāḥ kriyāḥ //

— all the fruit would be otherwise, (for it accords) with his intent. Therefore austerity, vow, gift, and the acts beginning with muttered prayer and sacrifice

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.17

कर्मणस् त्व् अनुरूपेण फलं दास्यन्ति भावतः तस्माद् भावानुरूपेण कर्म वै दास्यते फलम् ॥

karmaṇas tv anurūpeṇa phalaṃ dāsyanti bhāvataḥ tasmād bhāvānurūpeṇa karma vai dāsyate phalam //

will give fruit in accordance with the act, (but) from intent; therefore action will indeed give fruit in accordance with intent.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.18

भावस् तु त्रिविधो ज्ञेयः सात्त्विको राजसस् तथा तामसस् तु तथा ज्ञेयः फलं कर्मानुसारतः ॥

bhāvas tu trividho jñeyaḥ sāttviko rājasas tathā tāmasas tu tathā jñeyaḥ phalaṃ karmānusārataḥ //

But intent is to be known as threefold: sattvic, rajasic, and likewise tamasic it is to be known; the fruit follows the act.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.19

भावनानुगुणं चेति विचित्रा कर्मणां स्थितिः तस्माद् इच्छानुसारेण भावं कुर्याद् विचक्षणः ॥

bhāvanānuguṇaṃ ceti vicitrā karmaṇāṃ sthitiḥ tasmād icchānusāreṇa bhāvaṃ kuryād vicakṣaṇaḥ //

And (fruit) conforms to the intending — thus the condition of acts is manifold; therefore let the discerning man form his intent in accordance with (his) wish.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.20

पश्चात् कर्मापि कर्तव्यं फलदातापि तद्विधम् फलं ददाति फलिनां फले यदि प्रवर्तते ॥

paścāt karmāpi kartavyaṃ phaladātāpi tadvidham phalaṃ dadāti phalināṃ phale yadi pravartate //

Afterwards the act too must be performed; the giver of the fruit is also of that kind: he gives fruit to those entitled to fruit, if he sets about (giving) the fruit.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.21

कर्मकारो न तत्रास्ति कुर्यात् कर्म स्वभावतः तद् एव चोपदानादि सत्त्वादिगुणभेदतः ॥

karmakāro na tatrāsti kuryāt karma svabhāvataḥ tad eva copadānādi sattvādiguṇabhedataḥ //

There is no doer of the act there; one would do the act by one's own nature; and that very (act is) the material cause and so on, through the difference of the qualities sattva and the rest.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.22

भावात् प्रारभते तद्वद् भावैः फलम् अवाप्यते धर्मार्थकाममोक्षाणां कर्म चैव हि कारणम् ॥

bhāvāt prārabhate tadvad bhāvaiḥ phalam avāpyate dharmārthakāmamokṣāṇāṃ karma caiva hi kāraṇam //

From intent one begins (the act), and likewise by intents the fruit is obtained; and action is indeed the cause of dharma, wealth, pleasure, and release.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.23

भावस्थितं भवेत् कर्म मुक्तिदं बन्धकारणम् स्वभावानुगुणं कर्म स्वस्यैवेह परत्र च ॥

bhāvasthitaṃ bhavet karma muktidaṃ bandhakāraṇam svabhāvānuguṇaṃ karma svasyaiveha paratra ca //

Action grounded in intent may become a giver of release or a cause of bondage; action conforms to one's own nature, and belongs to oneself alone, here and in the world beyond.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.24

फलानि विविधान्य् आशु करोति समतानुगम् एक एव पदार्थो ऽसौ भावैर् भेदः प्रदृश्यते ॥

phalāni vividhāny āśu karoti samatānugam eka eva padārtho 'sau bhāvair bhedaḥ pradṛśyate //

It quickly produces manifold fruits that follow (its) sameness; this thing is one alone, (yet) difference in it is seen through intents.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.25

क्रियते भुज्यते वापि तस्माद् भावो विशिष्यते यथाभावं कर्म कुरु यथेप्सितम् अवाप्स्यसि ॥

kriyate bhujyate vāpi tasmād bhāvo viśiṣyate yathābhāvaṃ karma kuru yathepsitam avāpsyasi //

(The act) is performed, or else it is enjoyed; therefore intent is what makes the difference. Perform action according to intent, and you will obtain what you desire.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.26

एतच् छ्रुत्वा ऋषेर् वाक्यं विश्वामित्रस्य धीमतः तपस् तप्त्वा बहुकालं तामसं भावम् आश्रितः ॥

etac chrutvā ṛṣer vākyaṃ viśvāmitrasya dhīmataḥ tapas taptvā bahukālaṃ tāmasaṃ bhāvam āśritaḥ //

Having heard this speech of the sage, the wise Viśvāmitra, and having practised austerity for a long time, he resorted to a tamasic frame of mind;

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.27

विश्वरूपः कर्म भीमं चकार सुरभीषणम् पश्यत्सु ऋषिमुख्येषु वार्यमाणो ऽपि नित्यशः ॥

viśvarūpaḥ karma bhīmaṃ cakāra surabhīṣaṇam paśyatsu ṛṣimukhyeṣu vāryamāṇo 'pi nityaśaḥ //

Viśvarūpa performed a terrible act, frightful to the gods, while the foremost sages looked on and though he was restrained again and again.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.28

आत्मकोपानुसारेण भीमं कर्म तथाकरोत् भीषणे कुण्डखाते तु भीषणे जातवेदसि ॥

ātmakopānusāreṇa bhīmaṃ karma tathākarot bhīṣaṇe kuṇḍakhāte tu bhīṣaṇe jātavedasi //

In accordance with his own wrath he thus performed the terrible act: in a terrible dug fire-pit, in the terrible fire,

AI translation rendered from the Sanskrit, not a published edition

BrP 173.29

भीषणं रौद्रपुरुषं ध्यात्वात्मानं गुहाशयम् एवं तपन्तम् आलक्ष्य वाग् उवाचाशरीरिणी ॥

bhīṣaṇaṃ raudrapuruṣaṃ dhyātvātmānaṃ guhāśayam evaṃ tapantam ālakṣya vāg uvācāśarīriṇī //

having meditated on himself as the terrible, fierce Man who dwells in the cave (of the heart). Seeing him practising austerity thus, a bodiless voice spoke:

AI translation rendered from the Sanskrit, not a published edition

BrP 173.30

जटाजूटं विनात्मानं न च वृत्रो व्यजीयत वृथात्मानं विश्वरूपो जुहुयाज् जातवेदसि ॥

jaṭājūṭaṃ vinātmānaṃ na ca vṛtro vyajīyata vṛthātmānaṃ viśvarūpo juhuyāj jātavedasi //

"Apart from (offering) his matted hair-knot as himself, Vṛtra was not brought into being; let Viśvarūpa offer himself in vain in the fire!"

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.31

स एवेन्द्रः स वरुणः स च स्यात् सर्वम् एव च त्यक्त्वात्मानं जटामात्रं हुतवान् वृजिनोद्भवः ॥

sa evendraḥ sa varuṇaḥ sa ca syāt sarvam eva ca tyaktvātmānaṃ jaṭāmātraṃ hutavān vṛjinodbhavaḥ //

He alone is Indra, he is Varuṇa, and he would be all things whatsoever. Abandoning himself, he who arose from sin offered up only his matted hair.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.32

वृत्र इत्य् उच्यते वेदे स चापि वृजिनो ऽभवत् भीमस्य महिमानं को जानाति जगदीशितुः ॥

vṛtra ity ucyate vede sa cāpi vṛjino 'bhavat bhīmasya mahimānaṃ ko jānāti jagadīśituḥ //

In the Veda he is called Vṛtra, and he also became crooked. Who knows the greatness of the Terrible One, the ruler of the world?

AI translation rendered from the Sanskrit, not a published edition

BrP 173.33

सृजत्य् अशेषम् अपि यो न च सङ्गेन लिप्यते विररामेति संकीर्त्य सा वाण्य् एनं मुनीश्वराः ॥

sṛjaty aśeṣam api yo na ca saṅgena lipyate virarāmeti saṃkīrtya sā vāṇy enaṃ munīśvarāḥ //

"He who creates all this without remainder and yet is not smeared by attachment" — having so proclaimed him, that Voice fell silent, O lords of sages.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.34

भीमेश्वरं नमस्कृत्य जग्मुः स्वं स्वम् अथाश्रमम् विश्वरूपो महाभीमो भीमकर्मा तथाकृतिः ॥

bhīmeśvaraṃ namaskṛtya jagmuḥ svaṃ svam athāśramam viśvarūpo mahābhīmo bhīmakarmā tathākṛtiḥ //

Having bowed to Bhīmeśvara, they went each to his own hermitage. (He is) of universal form, greatly fearsome, fearsome in deeds and likewise in shape,

AI translation rendered from the Sanskrit, not a published edition

BrP 173.35

भीमभावो भीमतनुं ध्यात्वात्मानं जुहाव ह तस्माद् भीमेश्वरो देवः पुराणे परिपठ्यते तत्र स्नानं च दानं च मुक्तिदं नात्र संशयः ॥

bhīmabhāvo bhīmatanuṃ dhyātvātmānaṃ juhāva ha tasmād bhīmeśvaro devaḥ purāṇe paripaṭhyate tatra snānaṃ ca dānaṃ ca muktidaṃ nātra saṃśayaḥ //

of fearsome being; having meditated on his own self as of fearsome body, he offered himself up. Therefore the god is recited in the Purāṇa as Bhīmeśvara. There bathing and giving bestow liberation — there is no doubt of this.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.36

इति पठति शृणोति यश् च भक्त्या विबुधपतिं शिवम् अत्र भीमरूपम् जगति विदितम् अशेषपापहारि स्मृतिपदशरणेन मुक्तिदश् च

iti paṭhati śṛṇoti yaś ca bhaktyā vibudhapatiṃ śivam atra bhīmarūpam jagati viditam aśeṣapāpahāri smṛtipadaśaraṇena muktidaś ca

And whoever thus recites or hears with devotion (of) Śiva, lord of the gods, here in his fearsome form — known in the world, remover of all sin, and, by taking refuge in the mere remembrance (of him), a giver of liberation —

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

BrP 173.37

गोदावरी तावद् अशेषपाप समूहहन्त्री परमार्थदात्री सदैव सर्वत्र विशेषतस् तु यत्राम्बुराशिं समनुप्रविष्टा

godāvarī tāvad aśeṣapāpa samūhahantrī paramārthadātrī sadaiva sarvatra viśeṣatas tu yatrāmburāśiṃ samanupraviṣṭā

Godāvarī, then, is the destroyer of the whole mass of sin without remainder and the giver of the highest goal, always and everywhere, but especially where she has entered fully into the ocean.

AI translation rendered from the Sanskrit, not a published edition

BrP 173.38

स्नात्वा तु तस्मिन् सुकृती शरीरी गोदावरीवारिधिसंगमे यः उद्धृत्य तीव्रान् निरयाद् अशेषात् स पूर्वजान् याति पुरं पुरारेः

snātvā tu tasmin sukṛtī śarīrī godāvarīvāridhisaṃgame yaḥ uddhṛtya tīvrān nirayād aśeṣāt sa pūrvajān yāti puraṃ purāreḥ

But the meritorious embodied man who bathes there, at the meeting of the Godāvarī and the sea, having lifted his forefathers out of fierce hell entirely, goes to the city of the foe of Pura (Śiva).

AI translation rendered from the Sanskrit, not a published edition

BrP 173.39

वेदान्तवेद्यं यद् उपासितव्यं तद् ब्रह्म साक्षात् खलु भीमनाथः दृष्टे हि तस्मिन् न पुनर् विशन्ति शरीरिणः संस्मृतिम् उग्रदुःखाम्

vedāntavedyaṃ yad upāsitavyaṃ tad brahma sākṣāt khalu bhīmanāthaḥ dṛṣṭe hi tasmin na punar viśanti śarīriṇaḥ saṃsmṛtim ugraduḥkhām

That Brahman which is to be known through Vedānta and is to be worshipped is verily, in plain fact, Bhīmanātha; for when he has been seen, embodied beings do not again enter the round of rebirth with its terrible pain.

AI translation rendered from the Sanskrit, not a published edition