The Means of Destroying Sins

Ambarisha said:

1-5. О lord, I desire to hear that hymn which destroys sins (and) by merely hearing which the heap of sins melts away. I am lucky; I am favoured, that I was made to hear the auspicious rite by merely hearing which the (fruit of) bad deeds that is earned is lost; then what is wonderful there if (greater merit is earned) by auspicious ablutions in the month of Vaishakha sacred to god Vijpu? By ablutions which are laid down as compulsory the heap of sins perishes. Even by the recital of his name, there would be (i.e. one would reach) his heaven. О sage, I think that which is called Vishnu’s name is alone meritorious, great, pure, charming, to be attained in the world by good deeds only, and is present in the month of Vaishakha. Oh! they are blessed who remember the name of Vishnu in the month of Vaishakha. О (sage), tell me again his account which is pure and which is the friend of all.

Suta said:

6. Hearing the words of the best king to whom Vishnu was dear, the sage was pleased, and though he was eager for having the bath in Vaishakha, he said so because of his interest in the account of Vishflu.

Narada said:

7-8. О king, it is true that this rite of sweet talk about the account of Vishiju between ourselves is pure; and it is superior to the holy bath in the month of Vaishakha, as (the talk is) with you whose deity is Vishnu. On the earth I look upon him as the devotee of Vishnu, whose life is for Dharma, whose Dharma is for Vishnu, and whose days and nights are (spent in doing) virtu­ous deeds.

9-10. О king, I shall tell you a little about the fruit due to the bath in Vaiakha. Even my father would not be able to tell in detail the entire (account of the importance of Vaishakha), by merely bathing in which the dead got emancipation. Sinners bathed in the superior water of Narmada in the month of Vaishakha.

1 l-17a. Formerly a brahmana who was known as Munisarman, who was religious-minded, who was truthful, who was pure, who possessed tranquillity and restraint, so also forgiveness and contentment, who was engaged in rites in honour of the dead ancestors, who followed the injunctions of the sacred texts and the codes of laws, who was engaged in (speaking) sweet words, who was diligent in worshipping Vishou, who was intent on the company of the devotees of Vishnu, who knew (what happens in) the three times, who was engrossed in his own duty, who was wise, tender-hearted, to whom his wife was dear, who was kind, very intelligent, who knew the essential nature of things, who was learned and dear to brahmanas, while wandering for pilgri­mage to the holy places went to Reva for bathing in the month of Vaishakha and saw before him five men who were very much afflicted, who did not touch one another, whose bodies were dark, who were seated after having resorted to the shade of a bunyan tree, who, with their hearts dejected, were looking in all directions.

l7b-20. Seeing them the best brahmana, being amazed, thought: ‘Who are these men here in the forest, who are fright­ened, and whose movements are timid? They appear to be thieves, with their forms changed, and sharing one another’s company. These, having dark, lustrous bodies are talking to one another’. While the best and wise brahmana was thinking like this, all (the men) came there, and remaining away (i.e. at a dis­tance) from him, and respectfully joining the palms of their hands and saluting him, spoke clearly thus:

The five men said:

21-30a. We are looking upon you as the best, bright man, venerable due to your behaviour, chief among the kind, О brfihmapa. Listen to our words. You are our friend. The good are the prop of the helpless who have become sinful due to fate. The good remove the suffering of the oppressed merely by their sight. I am a ksatriya, named Viravahana, and a resident of the Pancdla country. Through folly I killed a brahmana with an arrow hitting an invisible mark, the sound of which was only heard. I was bereft of the lock of hair on the crown of my head and of the sacred thread, and was without a mark. I roamed on the earth saying, “I am the killer of a brahmaga. Give alms to me who am a killer of a brahmaga and who am very sinful.” Thus wandering at all holy places, I have come here. О best sage, my (sin due to the) killing of a brahmaga does not go away even today. О lord, doing like this I who am being burnt by sin, and whose heart is full of grief, have passed a year. О brahmaga, this other one that is seen here, is a brahmaga (named) Candrasharman. О brahmaga, with his mind full of folly he killed his preceptor. He is said to be the killer of his preceptor due to his mind being full of folly. He lived in the country of Magadha. He was abandoned by his kinsmen. Since then wandering due to (ill) luck, he has come here, О sage. He is without a lock of hair on the crown of his head and without a sacred thread. He is (also) bereft of the marks of a brahmaga.

30b-32. I asked him his account; and the brahmaga told me the truth that by him, staying in his preceptor’s house, with his mind full of anger and being greatly deluded, was killed his pre­ceptor. Burnt by that sin he lives oppressed by grief. О brah­maga, this third one again is the composed Vedasarman.

33-35a. Due to folly, and as a result of his attachment to a prostitute this brahmaga became a drunkard. I asked him (his account), and he too told me everything that had taken place; (he) oppressed by mental torment told me all his acts. All people, his wife and relatives, drove him away. Smeared with that sin and wandering, he has come here.

35b-37a. The fourth one is a vaiSya, Vidhura by name, who violated the bed (i.e. the wife) of his teacher. Through ignorance he enjoyed his mother who had become a prostitute and who lived in Videha for three months. Then, having come to know the truth, he, being afflicted, moved from there and has come to this land, О sage.

37b-43a. This fifth one is a great sinner, keeping the com­pany of sinners. Every day through greed for money he commit­ted a sin like theft. This vaishya filled with many sins, was aban­doned by his (own) people. With his mind dejected, he, named Nanda, has come to one place. О best brahmaga, none of us touches one another by means of (having) food (together) or having the same covering, except talking to one another, О glorious best brahmana. We do not sit on the same seat; do not sleep on the same bed. Thus overpowered by grief, we went to various holy places; (but) О best sage, our formidable sin does not leave us. Seeing you, the bright one, our pleased minds say: ‘Due to the auspicious sight of a good man like you, our sins have come to an end.’

43b-45a. О lord, tell us a remedy, by which our sins will perish. О brahmana, О lord, we know you to be kind and to be one who knows the meaning of the Vedas. You are certainly the emancipator of those that are oppressed and are seeking (refuge), that are repenting, and that have got (i.e. committed) sins through folly.

Narada said:

45b-46a. Hearing these words of them, the sage MuniSarman, the ocean of compassion, said these words after thinking:

Munisarman said:

46b-48. You have committed sins through ignorance. You are telling the truth. You are repenting. Therefore, now you deserve to be favoured by me. Listen to my true words. With my hands raised I am speaking. (Listen to) what I formerly heard from Ahgiras in a conclave of sages. It is found in the Vedas, and is also heard from the mouth of the teacher.

49-57. Firstly you did not propitiate Vishnu. You have truly told it. There is no other satisfaction than eating. There is no other teacher than (one’s) father. There is no other worthy recipient than brahmanas. There is no god higher than Vishnu. There is no holy place like Ganga. There is no gift like that of a cow. There is no prayer like the Gayatri. There is no vow like that of the twelfth day. There is no friend like the wife. There is no virtue like compassion. There is no happiness like freedom. There is no excellent stage of a man like that of a householder. There is no better conduct than truthfulness. There is no greater pleasure than contentment. There is no better month than Vaishakha which destroys sins when resorted to according to (proper) rites and through devotion, and which is dear to Vishnu. It is especially very difficult to be secured at holy places like Ganga (i.e. visiting holy places like Ganga is very difficult in Vaishakha). All expiations like (sacrifices) lasting for twelve years (are easier). Sins roar till the month of Vaiakha has not arrived. He, of a pure heart, solely devoted to Vishnu, who bathes in the water (of Ganga) that has sprung from Vishnu’s feet during the entire month of Vaishakha, alone destroys all his sins. The sinners have met him for the atonement of their sins. What should people say about him?

58-60. That man who now bathes in the water of Narmada, which gives happiness and removes sins, in this month called Madhava, when (the Sun) is in Aries, is freed from all sins. In the month of Vaishakha big rivers are difficult to be found every­where. Yet more difficult (to get) is Ganga, so also Reva, so also Yamuna. He who, having gone respectfully at least to one of these three, bathes there in the month of Vaishakha, becomes sinless and would go to Vishnu.

61. Therefore, you who have committed sins, should, along with me, go to Reva, and bathe there in the water of Reva, the only essence of religious merit, resorted to by hosts of sages, in the month of Vaiakha, to remove your entire fear of sins.

62. Thus addressed, all the sinners, being delighted, went with the sage to Reva, praising her (power of) working wonders.

63-66. MuniSarman who was going from there, and who was followed like that by (those) men, saw on his way eight frightened (but) fearful goblins who were making various sounds, who were moving here and there, whose hair was raised and red, whose teeth were black and who were thin-waisted. Seeing them running towards him in the forest filled with thorns and without trees and water, he, with his mind disturbed by fear, said: “Salu­tation to Narayapa. (O Narayapa) protect (me), protect (me).”

67-69. Hearing die words, “Salutation to Narayapa” which are the great abode of piety, they who had obtained the condi­tion of goblins, mentally went back to their previous existence. Seeing them of a modest mind, Munisarman speaking sweetly, said: “Who are you, О deformed men? Who has done which deed due which this deformation has been obtained (i.e. has taken place)? How is it that all of you are afflicted like this and are fearful? ”

The ghosts said:

70-77a. We are always oppressed by hunger and thirst; we are overcome with a heap of griefs. О wise one, we are cruel of heart, we have lost our power of understanding and are con­founded. We who are fools and kill human beings, do not know the directions anywhere. We have told (one) grief. This is again the absence of happiness. On hearing your loud (but) delicate utterance ‘Narayaqa’, it appears as if the morning has dawned due to the sightof sunrise. Having seen you, О brahmaqa, we have attained purity of nature. Obrahmana, on seeing you and having heard Vishnu’s name, we have reached another existence, we have become kind. Generally the sight of a devotee of Vishnu removes disgrace, purifies the minds of men, and gives them courage. I am Paryushita by name. This sacred one is Siicaka. The next is Sighraga; then is Rodhaka. This fifth one is Lekhaka. This sixth one is Vagdushta; this seventh is Vidaivata. This eighth one, giving trouble, is Nityayacaka.

Munisarman said:

77b-78a. How do you who are goblins, have names which are due to deeds (performed by individuals)? What is that reason for which you have names?

The ghosts said:

78b. I always ate sweet (articles of food) and gave stale (food) to a brahmana, (and that too) without ghee, though there was ghee (in my house).

79-88a. This impure and overanxious one by nature looked for and reported real or unreal weak points and failings of others. Therefore, he is called Siicaka. О best brahmaga, this one, when requested by a hungry brahmana, would quickly disappear. For this reason, О best brahmana, be is (called) Sighraga. This sinful and bad-hearted one, sitting upon the top of the house, has always eaten all alone. Therefore, he is known as Rodhaka. This one has always resorted to silence and scratches the earth with (the toes of) his foot. He is the greatest sinner among us. He is (called) Lekhaka, accompanied by (other) people. This one hates the virtues of the virtuous; (has) appreciation of virtues in one who does not have them; he attributes knowledge to one who does not have it. Therefore, he is called Vagdu? ta. This sinful one due to heresy does never care for manes, deities and men and for good deeds. Therefore, he is (called) Vidaivata. This one is always a suppliant; always shows real or unreal poverty; tortures beings; and is greedy. Therefore, he is (called) Yacanaka. These goblins — i.e. we — having formerly experienced torments inflicted in hells, have again become well-settled on seeing (you.) I have told you all this account about ourselves. If you believe, then ask a question. I shall tell you (something) else.

The brahmana said:

88b. All the beings that are there on the earth, are all dependent upon the food (they eat). I desire to hear about your actual food.

The ghosts said:

89-97. Listen to the food of (i.e. taken by) us, which is con­demned by all beings, and on hearing about which you will always repeatedly censure us. (We subsist on) phlegm, urine, excrement, and the dirt from the bodies of women. We enjoy at those houses where purity is abandoned, and enjoy there things like burnt utensils etc. thrown out by women, and which are censurable due to dirt. The goblins enjoy in those houses where they do not worship Vishnu, which are controlled by women, which are without kindness and forgiveness. Goblins enjoy at that house where indecent language is used, where the women are impure, and where struggle is constantly going on. We enjoy there where the daughters (and sisters) are not honoured, so also excellent women (are not honoured), and where contact with bad people is frequent. The goblins enjoy there where no service is (offered) to Vishnu; where no story about Vishnu is (told); where there is no love for Vishnu. Those also in whose house goblins, being delighted enjoy, become goblins, and due to that sin become the destroyers of their own family. (Thus) О brahmana, I who am talking, get my food.

98-99a. Nothing more sinful than this can be told. Being dejected due to the condition of a ghost (i.e. due to my being turned into a ghost), I am asking you of a firm vow so that I should not continue to be a ghost, and I would be free from this existence as a ghost.

The brahmaw said:

99b-105a. By means of auspicious vows like Ekadashi etc., by means of narrations of (the tales about) Vishnu, by means of worshipping deities and guests, so also by means of worshipping the teacher (or the elders) etc., by means of practices followed by good people, (by observing vows on auspicious) days as told in the sacred texts and codes of laws, so also by means of per­forming sraddha rites and giving gifts: as performed according to the wise by practices like these there would be no ghosts in the family. He who being polite to his kinsmen, repeat­edly salutes a cow, a brahmaga, a holy place, the top of the Amara mountain, a river, a big river, and the aSvattha tree, does not become a ghost in the world. That man also who, being con­trolled, worships (these) in this order at the holy places on (the bank of) Ganga etc., has inexhaustible religious merit. Even a powerful person like me would not be able to describe it even in thousands of years. He would be free from his existence as a goblin merely on seeing (these).

105b-109. The month of Kartika is great and is dear to Vishgu. The best month for austerities is Phalguna, dear to Vishnu. The month of Vaiakha is Vishgu’s month, and has Vishshu as its deity. The deities knew it to be the best of all months, in which all rites are accomplished. The esteemed knowledge of Brahman comes (then). (Thus Brahmavidya) is Lakshmi, the cause of everything, since she stays there in this month. There­fore, this month is known as Madhava. As it is certain that among gods there is no god like Vishnu, similarly among all months there is no month like (Vaishakha) dear to Vishnu.

110-118. Even by devoutly listening to the greatness of that month of Madhava (i.e. Vaifiakha) one becomes free from the existence as a goblin; then what (would happen) by performing rites (in this month)! A man who is solely devoted (to Vishgu) is freed from all sine merely by means of conversing with the good resorting to a holy place, reciting (the name) Nirayapa, or even by means of hearing that name. О goblins, I shall try for your freedom (from this existence as goblins), since religious merit due to doing good turns to others could not be had even by means of sacrifices. О goblins, I go to bathe in the water of Reva in the month of Vaishakha when the Sun is in Aries. I am followed by these five men. Those five only had become the heaps of sins through folly. They will come for bath by my words, who am kind. Till then, by my order, stay there in this forest, (and be) free from grief. Going (there) and after bathing in the water of Narmada, having fashioned men of darbha, I, bound by kindness, shall merge the helpless ones according to proper rites into the water of Narmada in the month of Vaiakha. Thus, there is no doubt that merely by bathing the lads made of darbha, you will be free from your existence as goblins in three days only.

Narada said:

119-122. Having spoken like this, and being honoured by them who were firmly resolved, Munisharman followed by these five (men) went (to Narmada). Having gone there in the morning and having bathed there, he gave bath according to proper rites to the goblins fashioned from darbhas and by pronounc­ing the name (of each one of them)The goblins, remembered and bathed at the holy place by the sage pronouncing their names, became pious thereby, and being instantly free, went to heaven. When those five sinners of pale bodies, plunged by his word (i.e. on being told by him) in the water of Reva in the glorious month of Vaishakha, they instantly became (men) of the lustre of gold only.

123-129. In the presence of all people MuniSarman made them hear (i.e. recited to them) the hymn destroying sins (and) they became men of great brilliance. But the men there did not touch them, though they were free from dust merely on bathing, due to the fear of the contact of sinners. Due to consideration for MuniSarman, and due to his religious authority, there was heard all of a sudden a divine voice: “These (men) are free from sins. What wonder is there that freedom from a heap of sins takes place in the case of those who, having Mukundy (only) as their heart and soul, have bathed in the month of VaiagJkha, and have been here respectfully hearing the hymn removing sins? For all sinners this is a great hymn removing sins. For all sinners this is a great expiation, viz. to plunge in the morning into (the water at) a sacred place with devotion in the month of Vaishakha, since, even those sinful goblins who were bathed (i.e. whose darbha-representations were bathed) by merely pronoun­cing their names, were remembered and made free by that pious Munisarman.”

130-133. Having heard these very wonderful words being (produced) in the sky, the men there instantly praised those five holy men, the month of Vaishakhaand the sage (Munisarman) and (river) Reva. Then the king heard the hymn of praise which des­troyed sins, devoutly hearing which a man is free from heaps of sins, and by merely hearing which sinners attained purity. Many others also became free from the sin caused by ignorance. When the mind of men is occupied with (copulating with) another man’s wife, (snatching) another’s wealth, and harming a being etc., then the expiation is eulogy (of Vishnu).

134-150. (One should say: ) “I am always saluting Vishnu, Vishnu, Vishtiu and Vishriu (only). I salute Vishnu who is in my mind, who is the controller, who is unmanifest, who is endless, who is undefeated, who is fit to be praised of all, who is without beginning or death, and who is powerful. Since Vishiju is in my heart, since Vishuu is in my mind, since Vishnu is the cause of (my) ego, since it is Vishnu, the author of the immovable and movable, who remains in me, therefore a sin perishes when he alone is reflected upon. Since, when reflected upon, or seen devoutly in a dream, he removes the sin, I salute that Upendra, that Vishnu, to whom a salutation is dear. In this propless world, I salute this eternal Vishnu, Madhusiidana, Acyuta, who supports my hand. My salutation to you, О lord of all, О controller, О powerful one, О supreme being, О Vishnu, О Hrsikega, Hrishikesha, Hftikeia, О Nrsimha, О Govinda, О Bhtitabhavana (i.e. cause of the beings), О KeSava. Bring to an end bad words, bad deeds and sins. Salutation to you. О Kegava, appease that very severe sin which ought not to have been done, which bad (deed) I, being under the sway of my heart, thought of. О Brahmanya, О god Govinda, О you who are solely devoted to the highest truth, О Jagannatha (i.e. the lord of the world), О Creator of the world, О Acyuta, put an end to my sin. О Hfshikesha, О Puri< jarikaksha, О Madhava, let all my sins — committed in the afternoon, in the evening, in the mid-day or at night, through body, mind or words knowingly or unknowingly, perish by means of the utter­ance of the three names. О Hrshikesha, О Pundarikaksa, may my sin committed through body, mind and words come to an end, О Madhava. Let that sin which I committed while eating, drink­ing, standing, sleeping, keeping awake or seated, for getting money through body, mind or words, whether it is small or big, and which leads to a bad birth or to hell, be appeased by means of the narration of (the virtues of) Vasudeva. When that Vishnu who is the highest Brahman, who is the highest abode and is pure, is praised, let the sin that there is, perish. That is Vishnu’s position, having reached which the wise, free from (the sensa­tions of) odour, touch etc. never return (to this world). Let him put an end to all that”.

151-159. That man who would recite or listen to the eulogy putting an end to sins, is freed from sins due to body, mind and speech. Freed from (the influence of) evil planets, he goes to the highest position of Vishau. Therefore, when a sin is commit­ted, the eulogy crushing all sins should be muttered. Best men should recite (the eulogy) — the expiation for the streams (i.e. heaps) of sins. By means of expiations, excellent hymns of praise and vows the sin perishes. Then the deeds should be performed for excellent success, enjoyment and salutation. О lord of men, the sin committed during former existences, so also the sin committed in this world, melts away (i.e. disappears) instantly on hearing this eulogy. This is an axe for the trees in the form of sins. This is a wild fire for the fuel in the form of sins. О king, this eulogy is the sun for (i.e. dispelling) the dark­ness in the form of the heap of sins. I have disclosed this hymn — this secret — which I respectfully received from my father (i.e. Brahma) to you and also due to compassion for the world. Even Vishnu himself is not able to describe the greatness of the religi­ous merit of him who, О king, hears this auspicious account. Well-being to you, О great king, I am quickly going to Ganga to bathe (in her water, as) this great month of Vaishakha has arrived.

 

CHAPTER NINETYFIVE

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