The Greatness of Puskara and Some Important Vows

Pulastya said:

1-3a. Formerly in the Brhatkalpa, there was a king by name Dharmamū rti who was a friend of Indra and who had killed thousands of demons. Due to his lustre, the Moon and the Sun had lost their brilliance. He had defeated demons in hundreds, could take any form he liked and was undefeated even among (i.e. by) men.

3b-4. That king had the chief queen Bhā numatī by name, the most beautiful lady in the three worlds, who resembled Laksmī in beauty and had vanquished divine beauties (by means of her beauty), and who was greater (i.e. dearer) to the king than his own life.

5. Among ten thousand ladies she shone like Laksmī. He cannot be said to be equalled (even) by a thousand crores of kings.

6-7. Once when he was seated in his assembly he, filled with amazement, asked his priest, Vasishtha, the best sage, " Revered Sir, due to which religious merit have I this excellent wealth and for what reason is there always great and excellent lustre in my body? "

Vasisfha said:

8-9a. Formerly there was a prostitute Lī lā vatī by name, who was devoted to Ś iva.

She duly offered, at Puskara, a mountain (i.e. a heap) of salt with a large number of golden trees, on the fourteenth day of the month.

9b-15. There was a ś ū dra servant, a goldsmith in Lī lā vatī 's house. O king, he, full of faith, fashioned trees with golden flowers, (well) formed, extremely charming and beautiful. Knowing it to be a pious deed he did not accept wages for it; and his wife polished the golden trees; and O king, the two honestly did service in the house of Lī lā vatī like waiting upon the sages etc. And that prostitute Lī lā vatī, O sinless one, after a long time, being free from all sins, went to the abode of Ś iva; and now you are that goldsmith who, though poor, was very good and (so) did not accept the price (i.e. the wages for his work) from the prostitute. He has become the lord of the seven islands and is lustrous like myriad Suns.

16. This is your (wife) Bhā numatī, who (as) the wife of the goldsmith, had polished the golden trees fashioned by (her husband) the goldsmith.

17. Therefore, in the worlds of mortals you are unvan-quished; and your wealth is safe and full of good fortune. Therefore, O king, you too should, in keeping with sacred precepts, fashion mountains of grains etc.

Pulastya said:

18. Saying 'all right' he, the fine image of religious merit, having honoured Vasishtha's words, duly gave all the mountains of grains etc., and being respected by gods he went to the world of the enemy of Cupid, (i.e. of Ś iva).

19. A man, whc sees these (mountains of grains) being brought or sees them being given by men or hears (about such a gift) with devotion or thinks (about it), too, being free from sins, goes to heaven.

20. A man destroys the (effect) of bad dreams by big mountains (of grains etc.) being invoked, (which are the) destroyers of the fear of the mundane existence; then, O best of men, what about him, who, with a tranquil mind and with his sins removed, gives the entire lord of mountains?

Bhishma said:

21. What is there on the earth, capable of removing the association with the grief arising from the separation of the dear ones? Or what fast or vow is there that would certainly bring about prosperity or that would destroy man's fear of the mundane existence?

Pulastya said:

22. You have asked me about this vow dear to the world and difficult to perform even for the wise on account of its importance. Yet I shall explain this vow — a secret among Indra, gods and men — to you who are devoted.

23-25a. This is Dvā daś i-vrata (to be performed) in the holy month of Aś vina. A wise man eating little on the tenth day, should begin it with restraint, after brushing his teeth and facing the north or the east. On the eleventh, he should not eat anything and having properly worshipped Vishnu and having also duly worshipped Laksmī (he should say: ) T shall eat on the next day (i.e. tomorrow).'

25b-26. Having thus taken a pledge, a man, having got up in the morning, should bathe with all herbs and the five products1 of the cow taken collectively. Having put on white flowers and a garment he should worship the lord ofŚ hrī with lotuses.

27. He should worship the feet (of the deity) saying, 'My salutation to Viś oka.' He should worship the shanks saying, 'My salutation to Varada.' He should worship the knees saying, 'My salutation to Ś hrī ś a.' He should worship the thighs saying, 'My salutation to Jalaś ā yī.'

28-32a. He should worship the waist saying, 'My salutation to Mā dhava'. He should worship the belly saying, 'My salutation to Dā modara'. He should worship the sides saying, 'My salutation to Vipula'. He should worship the navel saying, 'My salutation to Padmanā bha'. He should worship the heart saying, 'My salutation to Manmatha'. He should worship the chest of the lord saying, 'My salutation to Ś hrī dhara.' He should worship the hands saying, 'My salutation to Madhubhid.' He should worship the throat saying, 'My salutation to Vaikuntha.' He should worship the face saying, 'My salutation to Aś oka-nidhi.' He should worship the eyes saying, 'My salutation to Vā sudeva.' He should worship the forehead saying, 'My salutation to Vā mana.' He should worship the eyebrows saying, 'My salutation to Hari.' He should worship the hair saying, 'My salutation to Mā dhava.' He should worship the crest saying, 'My salutation to Viś varū pin.' Similarly he should worship the head saying, 'My salutation to Sarvā tman.'

1. Pañ cagavya: The five products of the cow taken collectively viz. milk, curds, clarified butter or ghee, urine and cowdung.

32b-38a. Thus having worshipped Govinda (i.e. Vishnu) with incense, flowers and anointing, and then having made a circle he should get fashioned an altar with clay; (it should be) having four corners; (it should) have the length of a cubit; and (should) have a slope towards the north. (It should be) smooth, pleasing and surrounded by three ramparts on all sides. The ramparts should be three fingers high, and two lingers in expanse. Above the altar there should be a wall eight fingers high. He should put (i.e. make) the image of Laksmī in the (circle representing the) Sun with sand from the river. The wise man should worship Laksmī in the (circle representing the) Sun on the altar. (He should say) 'My salutation to Devī; my salutation to Sā nti; my salutation to Laksmī; my salutation to Srī; my salutation to Tusti; my salutation to Pusti; my salutations Pusti and Srsti. Being happy she should remove your grief and be a giver of boons to you. Being happy she should grant me wealth and all (kinds) of success.'

38b-42a. Then having covered the (representation of the) Sun with white garments all round, he should worship it with fruits and eatables of various kinds, and also with a golden lotus. The wise one should put water with darbhas in silver pots. Then for the whole night he should arrange dancing and music. When three watches have passed, the man, having got up and having approached three couples or one couple of brā hmanas, should worship them (or it) according to his capacity with garments, flowers and incense. He should worship the couples seated on the beds, saying 'My salutation to Jalaś ā yin.'

42b-44. Then having kept awake for the (whole) night with singing and (playing upon) musical instruments, and having bathed in the morning he should worship a couple (of brā hmanas) and without conceit born of wealth he should feed them according to his capacity; and listening to the Purā nas with devotion he should pass the day. He should perform this rite every month,

45-47. At the conclusion of the vow he should present a bed with a cow made of jaggery, with a cushion, with a rest and an auspicious coverlet. (He should say: ) 'O lord of men, as Laksmī never goes abandoning you, similarly good form, health and absence of grief should always be with me (good form, health and absence of grief should never leave me). As Laksmī would never be (i.e. remain) without god (Vishnu), similarly" may I have freedom from grief and best devotion, O Keś ava.'

48-50a. Repeating this sacred text, he, who desires his well-being, should offer a bed with a cow made of jaggery, and also (the representation of) the Sun with Laksmī. (He should always offer) a lotus, a Karavira flower, a fresh saffron flower, and flowers of ketaka, sindhuvā ra, camallikā reddish with fragrance, kadamba, kubjaka and jasmine.

Bhishma said:

50b-51a. O lord of the sages, tell me about the cow made of jaggery. Tell me now of what form it is and with the recitation of which sacred text it is to be given.

Pulastya said:

51b-52a. I shall now tell you the nature and the fruit of the rite of (offering) a cow made of jaggery, which (i.e. which offering) removes all sins.

52b-54a. A man should spread deer-hide on the ground with the neck (of the deerhide) in (i.e. facing) the east; he should scatter darbhas all over the ground smeared with cow-dung; he should spread a small (piece) of deer-hide and prepare a (representation of a) calf. He should fashion a clay (representation of a) cow (without or) with a calf.

54b-56. (A representation of) a cow made of jaggery weighing four bhā ras is the best. The weight of the calf should be a bhā ra. The (representation of the) cow weighing two bhā ras is said to be second-rate; (then) the representation of the calf would weigh half a. bhā ra; the smallest type would weigh a bhā ra; (then) the calf would weigh one-fourth bhā ra, according to the expanse of his dwelling and wealth.

The two, viz. the cow and the calf (thus) fashioned should be covered with white fine garments.

57-60. Their ears should be made of conch shells, feet of sugarcanes, eyes of bright pearls, arteries of white thread, and dewlaps of white blanket, backs of reddish coins1 and hair of the white bushy tail o f camara; these two (i.e. the cow and the calf) should have the pair of eyebrows made of coral; their udders should be fashioned with butter; they should have a pair of golden eyes, and pupils (of their eyes) should be (made of) sapphires; their tails should be (made) of silk; their udders of bronze — white and very charming; they should be adorned with golden horns, and their hoofs with silver; the two should be furnished with many fruits and baskets of scents.

61-64a. Thus having arranged (the two) like this he should worship them by (waving) a light and incense. (He should recite the basic text: ) 'May that goddess in the form of the cow, who is Laksmī to all beings and who has remained in gods, remove my sin. May that cow, who is Laksmī resting on Vishnu's bosom, and who is Svā hā in the fire, and who is the power of the Moon and the Sun, grant me boons. Since you, (O cow, ) are the Svadhā of the chief manes, and the Svā hā of those who enjoy the sacrifices (i.e. of gods), and (since) you remove all sins, grant me well-being.'

64b-66a. Having thus invoked the cow he should offer her (i.e. the representation of the cow) to a brā hmana. This rite (of offering) is laid down for (the offering of) all cows. O king, I shall tell you (about) the form and names of the cows that are said to remove sins.

66b-68. The first cow is guda-dhenu (i.e. made of jaggery); the second is ghrtadhenu (i.e. of ghee); the third one is tila-dhenu (i.e. of Sheshamum); the fourth one is called jala-dhenu, (i.e. of water); the fifth one is ksira-dhenu (i.e. of milk); the next one is madhu-dhenu (i.e. of honey); the seventh one is ś arkarā -dhenu (i.e. of sugar); the eighth one is fashioned with curds; the ninth one is of (i.e. represented by) juice; and the tenth one is of the original form (i.e. an actual cow).

1. Gandaka: A coin of the value of four cowries.

69-70. Pitchers should be used for the liquid (representations of) cows, and heaps of their sizes for (representation of) other cows. Some men also desire to offer golden cows. Some other great sages desire to offer cows (represented) by butter and oils. The rite is the same and the ingredients are also the same.

71-73. Always at every parvan (i.e. the eighth and the fourteenth day of each half month and the days of the full moon and the new moon) these (representations of cows), giving enjoyment and salvation, should be offered (to brā hmanas), with invocation of sacred texts as at a ś rā ddha. On the occasion of (telling you about the offering of a) guda-dhenu, I have explained all of them, which give the fruits of all sacrifices, which remove all sins and which are auspicious. Since the Viś oka-dvā daś ivrata is best of the vows, the (offering of) a guda-dhenu, is recommended as auxiliary to it.

74. Guda-dhenu etc. should be offered during the period of the Sun's passage from one solstice to another1, during the auspicious equinoctial period, when a portent forebodes a great calamity2, and also on eclipse days etc.

75-77. And this Viś oka-dvā daś i removes all sins and is auspicious, fasting on which (day) a man reaches that highest position of Vishnu. In this world he obtains good fortune, (long) life and health, and on death he reaches Vishnu's city and has the recollection of Hari (i.e. Vishnu). O king, he does not meet with grief, sorrow or calamity for nine thousand and ten and eight hundred millions (of years)3.

78-79a. A woman, who, devoted to dancing and singing (on this day), observes this vow of Viś oka-dvā daś ī, would also get that fruit; since dancing, singing and playing upon musical instruments in front of Vishnu (gives) unending (fruit).

79b-80a. He who recites like this or listens to this properly or observes the worship of the enemy of (the demons) Madhu, Mura and Naraka, or even suggests people (to observe this vow), lives in the world of Indra and is honoured by streams (i.e. large groups) of gods for a Kalpa.

1. Ayana: The sun's passage, north and south of the equator; hence the period of the duration of this passage, half year, the time from one solstice to another.

2. Vyatī pata: A portent foreboding a great calamity.

3. Arbu4a: One hundred millions.

Bhishma said:

80b-81a. O revered one, I desire to hear the great importance of (that) offering which is inexhaustible in the other world and is honoured by hosts of gods and sages.

Pulastya said:

81b-83a. O best of kings, I shall tell you (about) the ten ways of the gift of theMeru, the giver of which obtains unending worlds honoured by gods. One does not get fruit of that (gift) (even) by studying the Purā nas and the Vedas and performing sacrifices and (visiting) holy places.

83b-86. (Now), therefore, I shall serially describe the gift of mountains: The first is dhā nya-ś aila (the mountain of grains); the second is lavanā cala (the mountain of salt); the third is gudā cala (the mountain of jaggery); the fourth is hema-parvata (the mountain of gold); the fifth is tila-ś aila (the mountain of Sheshamum); the sixth is kā rpā sa-parvata (the mountain of cotton); the seventh is ghrta-ś aila (the mountain of ghee); the eighth is ratnaś aila (the mountain of gems); the ninth is the mountain of silver and the tenth is ś arkarā cala (the mountain of sugar). I shall tell (you) in proper order the manner in which they are observed.

87-89a. Mountains (i.e. heaps) of grains should be given as prescribed during the auspicious half of the year, or in the evening at the time of a portent foreboding a great calamity, or on the third day of the bright half, or on the day of a lunar eclipse, or at the time of marriage, festival or sacrifice, or on the twelfth day, or on the fifteenth day of the bright half, or when constellations are auspicious, or on the full moon day of Kā rtika at Jyestha Puskara.

89b-90. In the holy places or in a cowpen or in the courtyard of the house, he should, with devotion, get prepared an auspicious pavilion having four corners, facing the south, and having a slope towards the north-east or facing the east according to the prescribed rules.

91-92. Having spread darbhas on the ground smeared with cowdung, he should fashion among them a mountain with pillars in the form of (other) mountains. This best mountain should be (made of) a thousand dronas1, that of a middle size should be (made of) five hundred dronas, and the smallest one should be (made of) three hundred dronas.

93-95a. In the centre should be the Meru mountain made of rice along with three golden trees. Through best brā hmanas one (or) more (pieces of) cloth should be put at the top. It should have four silver peaks, and also the slopes should be made of silver; in the east, it should be (decorated) with pearls and diamonds; in the south with gomedagems and rubies; in the west (it should be decorated) with emeralds and sapphires, (and) in the north with lapis lazuli and topaz.

95b-97. It should be decorated with bits of sandal and corals on all sides, (and also) with creepers, and with pearls and gems. Golden (representations of) revered Brahma and Vishnu and Ś iva and (and also of) the Sun should be (installed) here; similarly its caves should be covered with sugarcanes and bamboos, and the streams of water in the form of ghee (should flow) in (various) directions. The row of clouds would be (represented by) pieces of cloth — white in the east, yellow in the south, variegated in the west and red and compact in the north.

98-100a. One should instal the silver (images of) chief kings and of the eight lords of the worlds in (proper) order. There should be various rows of forests round about, and also flowers and perfumes. At the top, it should have a canopy of five colours, and should have the decoration of fresh white flowers. Thus having placed the best mountain (viz. Meru) and the pillar mountains in (due) order, one should with (i.e. in the remaining) fourth part establish (the representations of) the four quarters decorated with flowers and perfumes.

100b. In the east should be the Meru mountain with many fruits and shining as it would be full of gold.

101. Gandhamā dana, made of heap of wheat and adorned with silver should be installed in the south. It should be endowed with golden representation of Vishnu1 or his Mā nasa (form)2 made of ghee and with a piece of cloth and silver forests.

1. Drona: A measure of capacity equal to 128 sers.

102. In the west one should get fashioned a mount of Sheshamum, (decorated) with many fragrant flowers and a golden pippala tree and a golden swan; there should be a cluster of silver flowers, and it should be decorated with a (piece of) cloth, and at the front there should be a lake with white water in the form of curds.

103-104a. Having placed the big mount he should get fashioned in the north mount Supā rś va made of beans and along with cloth and flowers, and having at its top a golden bunyan tree and shining with a golden flag, and with a forest (on it) having an auspicious lake of honey and a bright silver canopy.

104b-105. Through four self-controlled brā hmanas, knowing Vedas and Purā nas and of praise-worthy character and forms, a sacrifice should be performed with Sheshamum, barley, ghee, sacred fuel and darbhas, after having made a pool of the measure of a hand, in the east. At night one should keep awake with (i.e. by singing) mild songs and (staging) plays. I shall now tell (you) about the invocation of the mountains.

106-109. 'O treasure, you are the abode of the hosts of all gods; O you immortal mountain, destroy whatever is adverse in his house; bring about wellbeing and excellent peace, for you have been worshipped by me of great devotion. You alone are revered lord, Brahma, Vishnu and Divā kara (i.e. the Sun); you are the embodied and unembodied seed; therefore, O eternal one, protect me. Since you are the abode of the regents of the quarters of the world and of the omnipresent one, and also of Rudra, Ā dityas and Vasus, therefore, grant me peace. Since your top is crowded with gods and ladies, therefore emancipate me from this painful ocean of worldly existence.'

110-114a. Having thus worshipped Meru one should worship Mandara: 'O Mandara, since you look charming with Gaitraratha and Bhadrā ś va, therefore give (me) happiness. O Gandhamā dana, you are the crest-jewel in Jambū -dvī pa and look charming with the hosts of Gandharvas, therefore let me have enduring fame. Since you have the beauty of golden slabs with Ketumā la and Vaibhrā ja forest, therefore, let me have permanent nourishment. O Supā rś va, since you always shine with Uttara Kuru and Savitra forest, therefore let me have inexhaustible prosperity.'

1. Tqjñ apali: A name of Vishnu.

2. Mā nasa: A form of Vishnu.

114b-115. Having thus invoked all those (mountains) and having taken bath in the bright morning one should present the middle mountain to his preceptor; then O king, he should give the pillar-mountains to the priests one by one.

116-117. According to one's capacity one should give twentyfour or ten cows, O king, or if one does not have the capacity one should give seven or eight or five cows. At least one tawny milch-cow should be offered to the preceptor. The same procedure should be followed in the case of the remaining.

118. The same sacred texts and ingredients (should be used) for the worship of all the planets, regents of the quarters of the world and Brahma etc.

119-122. A sacrifice on all mountains is laid down with (the accompaniment of) one's own sacred text. One should (during the vow) always observe fast; if one is weak, meal at night is prescribed. O king, listen, according to the proper order, to the procedure to be followed in case of all mountains; (listen) also (to) the sacred texts to be recited at the time of making gifts on (i.e. with reference to) the mountains and their fruit. 'As food is said to be Brahman, as food is declared to be life, as beings are born from food, as the world grows on food, as food is Lakshmī, as food is Vishnu himself, so, O best mountain, protect me by means of your form of the mountain of grains.'

123-125a. He, who gives the mountain full of grains with this rite, is honoured in the world of gods for full hundred manvantaras. O best of king, accompanied by hosts of celestial nymphs and Gandharvas, he goes to heaven in an aeroplane; and after the destruction of (the bonds of) his deeds he obtains the kingdom of kings; there is no doubt about it.

125b-129. Now I shall describe to you the (rite of the) best mountain of salt, by giving which a man goes to the world connected with Ś iva. The best mountain of salt should be fashioned with sixteen dronas; the middle one should be fashioned with half (the quantity) of it; and the lowest one is said (to consist) of four (dronas). A poor person should (get a mountain fashioned) which (consists of) more than a drona, according to his capacity. He should get the four pillarmountains fashioned separately with one-fourth (drona). He should always follow the same procedure as formerly told in the case of Brahma and others. Similarly he should instal golden abodes of all the regents of the quarters of the world, and also lakes and forests and trees etc.

130-133a. Here (i.e. in this case) also keeping awake during the night (as usual) is recommended. Listen to the sacred texts (to be recited at this time): 'Since this taste in the salt is associated with good fortune and since all other tastes do not excel without salt, therefore, being identical with it, O best mountain, (please) protect me who am afflicted. As you are always dear to Shiva, so give (me) peace. Since you have sprung up from the body of Vishnu and increase good health, therefore, you, of the form of a mountain, protect me.'

133b-135a. He, who, presents the mountain of salt (to a brā hmana) with this rite, would live for a Kalpa in the world of Umā, and thence would get the highest position. Hereafter I shall describe (the rite of) the mountain of jaggery, by making the present of which a man, honoured by gods, obtains heaven.

135b-138a. The best (jaggery-mountain) is deemed (to weigh) ten bhā ras; the middle one is (deemed to weigh) five (bhā ras); the smallest is (said to weigh) three bhā ras. A person with small wealth (should have the mountain weighing) half of it (i.e. one Mara and a half). He should have the same invocation, the same (type of) worship, the same (kind of) golden trees, worship of gods, pillar-mountains, and also (the same type of) lakes and sylvan deities, the same (type of) sacrifice, keeping awake (at night), and abodes of the regents of quarters of the world, as in the case of (the offering of) the mountain of grains. He should recite this sacred text:

138b-141. 'As among gods this Janā rdana, the universal soul, is the best, as Sā maveda is the best among Vedas, as Mahā deva (i.e. Ś iva) is the best among those who practise abstract meditation, as Omkā ra is the best of all sacred texts, as Pā rvatI is the best among all ladies, in the same way the taste of sugarcane is regarded as the best of all tastes. Therefore, may the mountain of jaggery give me great wealth. O you mountain of jaggery, since you have been created by Pā rvatī, the giver of good fortune, as her abode, therefore always protect me.'

142-143. He, who gives according to this rite, a mountain (made) of jaggery (to a brā hmana), being honoured by Gandharvas, is respected in the world of Gaurī; (and) again at the end of a hundred Kalpas becomes the lord of the seven islands; and is endowed with (long) life and health and is not defeated by (his) enemies.

144. Now I shall describe (to you the rite of) the golden mountain giving which men go to the world of Viriñ ci (i.e. Brahma).

145-149a. The best one (is said to weigh) a thousand palas; the middle one (is said to weigh) five hundred palas; the lowest one (is said to weigh) half of it. Even a man with small wealth, free from jealousy, should give (a golden mountain weighing) more than a pala. O best king, all the procedure should be the same as in the case of (the present of) a mountain of grains. As (in the case of the present of) that (i.e. a mountain of grains) he should offer the pillar-mountains to the priests. He should recite the text: 'O mountain, since you give unending fruit, therefore (please) protect me. O best of mountains, since you are the child of Agni, since you are the lord of the universe, therefore, in your form of the golden mountain (please) protect me.'

149b-150. He, who gives, according to this rite, a golden mountain (to a brā hmana) goes to the delight-giving world of Brahma; he would stay there for a hundred kalpas and then he goes to the highest position from there.

151. Now I shall tell (you about the present of) a mountain of Sheshamum along with the rite, by giving which a man goes to the excellent world of Vishnu.

152. The best one is said to weigh ten dronas; the middle one (is said to weigh) five dronas; O best of kings, the lowest one is said to weigh three dronas.

153. Other things like the pillar-mountains are the same as before. O best of kings, I shall tell you the sacred text that accompanies the presentation:

154-155. 'Since Sheshamum, darbhas and beans were produced from the perspiration of the body of Vishnu at the time of the murder of Madhu, and since Sheshamum seeds alone are the protection in the offerings made to gods and manes of ancestors, therefore, grant us peace; and O best of mountains, give (me) wealth; (my) salutation to you.'

156. He, who, invoking in this way, presents an excellent mountain of Sheshamum, goes to the position of Vishnu, from which return (i.e. rebirth) is difficult.

157. The mountain of cotton weighing twenty bhā ras is the best; the middle one is said (to weigh) ten bhā ras, and the lowest is said to weigh five bhā ras.

158. A poor man, free from pride born of wealth, should give the mountain of cotton weighing one bhā ra. O best of kings, everything is to be accomplished as in the case of the presentation of the mountain of grains.

159-161a. When the dawn has broken, he should give it and recite this (sacred text): 'O mountain of cotton, since you always are the covering of people, destroy the stream of (my) sins. (My) salutation to you.' Saying this, he, who gives the mountain of cotton (to a brā hmana), would live for a Kalpa in Rudra's world with Ś arva (i.e. Ś iva); then he would be a king in this world.

161b. Now I shall describe (to you) the (rite of the) excellent mountain of ghee, which is lustrous, auspicious and destroyer of great sins.

162-164. The best mountain of ghee would weigh twenty (bhā ras); the middle is said to weigh ten (bhā ras); and the lowest one is said to weigh five (bhā ras). Even a poor person should prepare one weighing two bhā ras, according to the procedure. Similarly the pillar-mountains should be prepared with the fourth portion of it, and one should put the vessels of rice on a pitcher.

165-166. He should get fashioned compact (mountains) according to the procedure and (as would look) charming. He should surround them with pieces of cloth and sugarcanes and fruits etc. Here (also) the entire procedure is the same as in the case of the mountain of grains. The installation (of the deities etc.) and a sacrifice and worship of deities, are (to be done) like that (i.e. as in the case of the mountains of grains).

167. When the dawn has broken, he should offer it to his teacher; and with a tranquil mind he should present the pillar-mountains to the priests.

168-169. He should recite the following text: 'Since ghee was produced due to combination (of curds etc.) in milk, therefore, may ś iva, the universal soul and a blazing fire, be pleased here. O mountain (of ghee), since Brahman, full of lustre, is settled in ghee, therefore, protect me with your mountain-form of ghee.'

170-172a. He should present the excellent ghee-mountain (to a brā hmana) with this rite. Even though he is filled with great sins, he goes to Shiva's world in an aeroplane to which swans and cranes are yoked, and has a mass of strings of bells attached to it, and is surrounded by celestial nymphs and Siddhas and Vidyā dharas; he would move there with the manes till deluge.

172b-173. Now I shall explain to you (the rite) of the excellent mountain of jewels. (This) mountain would be the best with a thousand of pearls. The middle one should be fashioned with five hundred pearls; the lowest one is said to have been fashioned with three hundred pearls.

174-176. All around it there should be pillar-mountains made from one-fourth portion (of the material viz, the pearls). The wise should fashion the (Mandara) (mountain) in the east with diamonds and gems brought from the Himalayas, should fashion the Gandhamā dana in the south with sapphires and topaz; the Vipulā cala should be fashioned in the west with lapis lazuli and corals; he should also place in the north (the Supā rś va mountain) with rubies and gold. In this case also he should arrange everything as in the case of the mountain of grains.

177. Having invoked like that (i.e. as in the case of the mountain of grains), the golden trees and (images of) deities he should worship them with flowers, sandal etc. In the morning he should allow (the deities invoked) to go.

178-180a. And as before he (should give them) to the priests (and) recite this sacred text: 'O great mountain, as all the hosts of gods are settled in all jewels and as you are always full of jewels, (please) protect me. Since Vishnu is pleased with the offering of jewels, and with the worship, the sacred text and the food offered (to the deity), therefore, O mountain, protect us.'

180b-183a. O king, he, who presents the jewelled mountain (to a brā hmana) with this rite, being worshipped by the lord of gods, goes to Vishnu's world, and lives there for a full hundred Kalpas. He, being endowed with a (good) form, health and virtues, would become the lord of the seven islands. And all that (sin) like the murder of a brā hmana etc. committed in this or the other world perishes as a mountain struck with the thunderbolt.

183b-184. O king, I shall now describe (to you the rite of) the excellent silver mountain, by offering which man goes to the world of Soma (i.e. the Moon). The best silver mountain is (that which is fashioned) with silver weighing ten thousand palas.

185-186. The middle one is said to be (fashioned) with silver (weighing) five thousand palas. A poor person should get a silver mountain fashioned with more than twenty palas (of silver) according to his capacity. Similarly he should fashion the pillar-mountains with onefourth portion (of the silver), and as before he should get fashioned Mandara and other (mountain) according to the procedure (that is laid down).

187-188. The wise one should get the regents of the quarters of the world fashioned with silver. The slope (of the mountain) having Brahma, Vishnu and the Sun on it should be golden; (or it maybe made of) silver. The other mountains should be (made of) gold. The remaining (items) like sacrifice, keeping awake (at night) should be as before.

189-190a. And like that (i e. as before) he should give, in the morning, the silver mountain to his preceptor and the pillar-mountains along with garments and ornaments to the priests; and being free from jealousy and with darbhas in his hands, he should, reciting this sacred text, offer it:

190b-192a. 'As silver is dear to the manes, to the Moon and to Ś iva, so, O silver, protect us from this ocean of mundane existence (full) of grief.' The man, who, declaring in this way, gives the excellent silver mountain, gets the fruit of (offering) thousands of myriads of cows.

192b-193a. Being honoured by Gandharvas, Kinnaras and hosts of celestial nymphs, he would live in the world of the Moon till deluge.

193b-195. Now I shall describe (to you the rite of) the best mountain of sugar, by offering which Vishnu, the Sun and Ś iva are always pleased. The best mountain would be (the one weighing) eight bhā ras of sugar; the middle one is said (to weigh) four bhā ras; and the lowest one is said (to weigh) two bhā ras. He who is very poor should fashion it with silver (weighing) a bhā ra or half a bhā ra.

196-199a. The man should fashion the pillar-mountains with one-fourth portion (of the silver); all other things would be like the mountain of grains with gold and cloth (etc.). On Meru, the three golden trees, viz. Mandara, Pā rijā ta and Kalpa as the third, should be placed; this triplet of trees should be placed at the top of all. (The two trees, viz.) Haricandana and Santā na should be placed in eastern and western regions on all the mountains, especially on the mountain of sugar.

199b-200. On the Mandara mountain (the image of) god Cupid facing the west should be (placed). On the peak of Gandhamā dana, (the image of) Kubera, facing the north, should be (kept). The representation of the Vedas should face the east, and (the image of) Vishnu should be (placed) on the Vipula-mountain.

201-202. The golden (representation of a) cow of good flanks should face the south. Having done the invocation, the sacrifice as in the case of the mountain of grains, he should give the excellent middle mountain to his preceptor; he should give the four mountains to the priests and recite these secret texts:

203-205. 'Since this sugar-mountain is the essence of the nectar of good-fortune, therefore, O lord of mountains, always be pleasure-giving. O sugarmountain, you have sprung up from the drops of nectar that fell on the earth when gods were drinking it; (please) protect us. Sugar again has come up from the bow of Cupid. O great mountain, you are made of it (i.e. sugar); protect us from the ocean of the worldly existence.'

206. The man, who presents sugar-mountain according to this rite, being free from all sins, goes to the abode of Brahma.

207. Then getting into an aeroplane shining like the Moon and the Sun, he would rise from there (and go to) the heaven of lord Vishnu.

208-209. After that at the end of a hundred Kalpas, he, endowed with (long) life and (good) health, would be the lord of the seven islands for three myriads of existence. In (the rites of) all (these) mountains, he, free from jealousy, should have (i.e. offer) meals (to brā hmanas) according to his capacity, and with their permission should himself eat food without salt.

210-21 la. He should send all the ingredients (used for the rite) of the mountain to the house of the brā hmana (invited for the rite). I have (thus) told you this (observance of the rite of the) gift of a mountain. O king, ask me what else you like (to hear from me).

Bhishma said:

211b-212a. O revered sir, tell (meabout) some vow capable of taking one out of the ocean of the worldly existence and giving the fruit (in the form) of heaven and (good) health.

Pulastya spoke:

212b-214I shall explain to you a religious observance with reference to the Sun, which is called Kalyā na-saptaml. So also Viś oka-saptamī, and a third one, viz. Phala-saptaml. One should observe (the vow of) Ś arkarā -saptaml and Kamala-saptamlalso; (similarly one should observe the vow of) Mandā ra-saptami, the sixth (vow), and Ś ubha-saptamī the seventh (vow). All (these) are said to give religious merit and all are honoured by gods and sages.

215-216. I shall tell (you) in their order the manner in which they are to be observed. When on the seventh of any of the bright fortnights it is Sunday (i.e. when the seventh day of the bright fortnight falls on Sunday), it is called Kalyā ninī and Vijayā also. In the morning one should bathe in the river with cow's milk (i.e. after applying cow's milk to one's body).

217-220. Wearing a white garment and facing the east, one should prepare, with sacred rice grains, a lotus having eight petals with a pericarp in its centre. In due order one should instal the lord of gods everywhere (i.e. in all the petals) with (i.e. offering) flowers and sacred rice grains (and paying homage to him). (One should offer flowers and sacred rice grains to the representation installed) in the eastern direction (saying, 'I offer) this to Tapana; ' then one should offer flowers and sacred rice grains to the representation in the south-east direction (saying, 'I offer this) to Mā rtanda; ' then to the one in the south (saying, T offer this) to Divā kara; ' (then to the one) in southwest direction (saying, 'I offer) this to Vidhā tr'; (then to one) in the north-west (saying, 'I offer this) toBhā skara; ' (then to the one) in the north (saying, 'I offer this) to Vaikartana; ' and then keeping (the flowers and sacred rice grains) on the eighth petal (one should say, 'I offer this) to Deva.' At the beginning, in the middle, and at the end (of the rite, one should say, 'my) salutation to the highest soul.'

221-225. Having worshipped the deity with sacred texts and having saluted it, one should worship it on the altar with white garments, fruits, eatables, incense, and unctions, and with jaggery and salt. Then having with the utterance of vyā hrti allowed the best brā hmanas to go, one should devoutly and according to his capacity please them with jaggery, milk, ghee etc. One should also offer the pot of Sheshamum and gold to a brā hmana. A man, having accepted a vow thus, should sleep, and having got up in the morning, and having bathed and muttered sacred texts, and having eaten ghee and rice boiled in milk, he should give the pot of ghee with gold and water-pitcher to a brā hmana who is not a religious hypocrite.

226. (He should say: ) 'May the highest soul, Divā kara (i.e. the Sun) be pleased here (i.e. with this offering)'. He should perform this rite every month.

227-228. Then in the thirteenth month he should give thirteen milch-cows withpiecesof cloth and ornaments, and with golden horns (i.e. with their horns decked with gold) or if he is poor, he, free from jealousy, should give one cow; he should not be proud of his wealth, for due to that he, through delusion, falls down (i.e. into hell).

229-231. He, who observes (the vow osh) Kalyā na-saptami in this manner, is free from all sins and is honoured in the world of Sun; and in this world he has unlimited life, (good) health and prosperity. This (vow of Kalyā na-saptami) removes all sins and is honoured by all gods. (This) Kalyā na-saptami destroys all evils.

232-234. He, who listens to the (description of the vow of) Kalyā na-saptami, or reads it, becomes free from all sins. O best king, like this (vow of Kalyā na-saptami) I shall explain (to you) the vow of Viś oka-saptami, having observed which a man never meets with grief in this world. On the fifth day of the bright half of Mā gha, he, having bathed with black Sheshamum, having, after brushing the teeth, eaten the mixture of rice and peas with a few spices, should observe a fast, and avoiding sexual intercourse, should sleep at night.

235-237. Then getting up in the morning and having bathed and muttered sacred texts and (thus being) pure, he should fashion a golden lotus and should worship (the Sun with it saying: T offer this) to Arka.' Also (he should worship the Sun) with a red Karavira and with a pair of red garments. (He should say: ) 'O Aditya, as the world is free from grief due to you only, let me in the same way have freedom from grief and devotion to you in every existence.' Thus worshipping the Sun on the sixth day, he should devoutly honour the brā hmanas.

238-242a. After getting up (in the morning) and after drinking cow's urine and after having performed his daily rites, and having carefully worshipped brā hmanas, he should give a pair of good garments and (the golden) lotus with a pot of jaggery. Then eating (food) without oil and salt on the seventh day, and observing silence, he, desiring his well-being, should listen to the (recital of) Purā na. He should observe (this vow on the sixth and seventh days) of both the fortnights upto the seventh day of the (next) Mā gha. At the end of the vow, he should give a pitcher along with a golden lotus and a furnished bed and a milch-cow.

242b-246a. He, who, being free from the conceit of wealth, observes (the vow of) Viś oka-saptami goes to the highest position; and till an entire crore of hundreds of existences pass, he, being free from calamity, does not meet with grief. He fully satisfies whatever desire he entertains. He, who observes (this vow) without any desire, goes to the highest Brahman. He too, who listens to the vow called Viś oka-saptami, reaches Indra's world, and is never unhappy.

246b-247a. I shall (now) tell (you) about another (vow) called Phala-saptami, observing which, a man, being free from sins, goes to heaven.

247b-250. On the fifth day of the auspicious month of Mā rgaś ī rsa, he, with a firm devotion and having fasted on the sixth day, (and) getting fashioned a golden lotus, should offer it with sugar to a brā hmana having a family; and he, knowing (what) religious merit (is), should make a golden form of a fruit (i.e. should fashion a golden fruit) and give it in the evening (to a brā hmana saying): 'May Bhā nu (i.e. the Sun) be pleased with me.' Having honoured the brā hmanas according to his capacity on the seventh day, he should have the meal with (sweetened) milk; and give up (eating) fruit upto the seventh day of the dark fortnight.

251-252a. And according to this procedure one should fast on that day. Similarly one should present a golden fruit, along with a golden lotus, a pot (full) of sugar and a garment and a garland.

252b-253a. For a year having fasted on both the seventh days (of a month), he should present (the above-mentioned things) in due order and should recite this sacred text in honour of the Sun.

253b-254a. 'May Bhā nu, Arka, Ravi, Brahma, Sū rya, Ś akra, Hari, Ś iva, Ś hrī mā n, Vibhā vasu, Tvastr (and) Varuna be pleased.'

254b-256a. On the seventh day of each month he should recite one of these names. He should observe (the vow also) by giving up eating one (species of) fruit per fortnight. At the conclusion of the vow he should honour a couple of brā hmanas with garments and ornaments. He should (also) give a pitcher (full) of sugar along with a golden fruit.

256b-257a. (He should pray as follows: ) 'Since the desire of your devotees is never fruitless, therefore let me have an unending fruit in every existence.'

257b-260a. He who observes this (vow of) Saptamī, giving unlimited fruit, liberates twentyone past and future male (-members) (of his family). He, who listens to or recites (the procedure of the vow), too, becomes virtuous; and with his heart purified he is honoured in the world of the Sun. Whatever sin like drinking of wine is done (i.e. committed) by a man in this or in the next world, all that (sin of him) who observes the vow of Phala-saptami, is destroyed.

260b-264. Like this (vow of Phala-saptami) I shall describe (to you) Ś arkarā -saptami that destroys sins, and by (observing) which unending (long) life, good (health) and prosperity are produced (i.e. are obtained). On the seventh day of the bright half (of the month) of Vaiś ā kha, he, of a firm faith, after having bathed in the morning with white Sheshamum and having had pure garland and anointment, and after having drawn a lotus with a pericarp (in it) with saffron, he should offer on it sandal and flowers (saying: ) 'My salutation to Savitr.' He should instal a water-pitcher with a sugar-pot after having adorned it with white flowers and anointing (it), and also with a golden flower. He should worship it with this sacred text:

265-266. 'Since you are described in the Vedas as full of all Vedas and since you are allin-all of immortality, give me peace.' Then having drunk (the mixture of) the five products of a cow, he should sleep by its side on (bare) ground. He keeps on reciting the Saura-sū kta (i.e. the eulogy of the Sun)and listening to the Purā nas (i.e. He should recite the Saura-sū kta and listen to the recital of the Purā nas).

267-271. When a (whole) day and night have passed, he after having performed the daily rites, should present all that to a brā hmana, well-versed in the Vedas. He should feed the brā hmanas, according to his capacity, with sugar, ghee and (sweetened) milk; (but) he himself, restrained in speech, should eat (food) without oil and salt. Every month, he should (observe this vow) according to this procedure. And, he, according to his capacity, should give, at the end of the year, an all-furnished bed, with a pitcher of sugar, a milch-cow and a well-furnished house; and should offer a thousand, or a hundred or ten, or three niskas, or one niska.

272. He should, according to his capacity, give a golden lotus and should recite the sacred text as before. He should not be proud of his wealth, for doing so, he would incur sins.

273. (Heshould say: ) 'May you have the rice, kidney-beans and the sugar-canes (which are) the drops of nectar that had fallen on the ground from the mouth of the Sun (when he was) drinking nectar.'

274. Therefore, the taste of sugar has the essence of sugar-canes and has nectar as its soul. So, this sugar, dear to the Sun, is auspicious at the time of making offerings to gods and manes.

275-277. And this Ś arkarā -saptamī gives the fruit of a horse-sacrifice, removes all evils and increases (the number of) sons and grandsons. He, who observes this vow with great devotion, goes to the highest Brahman; for one year he would live in heaven and then he goes to the highest position. O sinless one, he who listens to this (account), or recollects it, or recites it or thinks about it in this world, is honoured by gods and best sages in the city of gods, in the world of the lord of gods.

278. Hereafter I shall likewise, describe to you the Kamala-saptamī, by the mere mention of which the Sun is pleased.

279-28la. Having well-bathed with white mustard, and having put in a Sheshamumpot, an auspicious golden lotus, and surrounding it with a pair of garments he should worship it with sandal and flowers. (He should recite this sacred text: ) 'My salutation to Padmahasta; my salutation to Viś vadhā rin; my salutation to Divā kara; my salutation to Prabhā kara.'

281b-282. Then in the evening, he should offer it with a water-pitcher to a brā hmana after having honoured him with garments, flowers and ornaments; he should (also) give, according to his capacity, a cow after adorning her according to the (proper) procedure.

283-284. When a day and a night have passed, he should feed the brā hmanas on the eighth day; and he himself should eat (food) without flesh and oil. He being free from pride about his wealth, should, with devotion, observe all this according to the proper rite on the seventh day of the bright half of every month.

285-286. At the conclusion of the vow he should give golden cows, (or) milch-cows, vessels, beds etc. and also the desired household articles.

287-292. He, who observes the (vow of) Kamala-saptami according to this procedure goes to (i.e. obtains) unlimited wealth and is delighted in the world of the Sun. He would partake of (i.e. go to) each of the seven worlds in a Kalpa, and being surrounded by the celestial nymphs, he then reaches the highest position. He who witnesses or listens to, or recites at the (proper) time or devoutly thinks about this vow, too, obtaining spotless wealth, goes to the world of Gandharvas and Vidyā dharas. Hereafter I shall describe to you (the vow) called Mandā ra-saptatni which destroys all sins, fulfils all desires, and is auspicious. A wise man, eating (very) little on the fifth day of the bright half of Mā gha, should, after brushing fhis teeth, observe a fast on the sixth day. Having honoured the brā hmanas he should pray to Mandara at night. Then having got up in the morning, and having bathed, he should feed the brā hmanas according to his capacity.

293-296. He should (then) fashion a group of eight mandara flowers; similarly he should fashion a golden (image of a) man with a very charming lotus in his hand. Having made of black Sheshamum, a lotus having eight leaves, in a copper-vessel, (he should worship the Sun) with the golden mandara flowers. While offering the flowers in the eastern direction (he should say, 'I offer) this to Bhā skara.' In the same way (he should offer) two spotless petals with a salutation (saying T offer) these to the Sun.' In the same way (when offering the flower) in the southern direction (heshould say T offer) thistoArka'; (while offering it in the north-west direction he should say, T offer) this to Aryaman.' Similarly (while offering it) in the west (he should say T offer) this to Vedadhā man, ' and (while offering it) in the northeast direction he should say, 'I offer) this to Candabhā nu.' And he should worship Pū san in the north (saying T offer) this to Ananda.'

297-301. (An image of) a man should be installed in a pericarp. (He should) also (make an offering) to (the highest god) the soul of all, after having surrounded it with white garments, articles of food, flowers and fruits. Having thus worshipped (the deity), he should give all that to a brā hmana, learned in (all) Vedas; and the householder, observing silence, and facing the east should eat without oil and salt. Being free from the vanity of wealth, he should do everything according to this procedure on the seventh day of every month for a year. He who desires his well-being should place this on a pitcher and give it according to his wealth (i.e. economic condition) with cows (to a brā hmana). (While making the offering he should say) 'Salutation to Mandā ranā tha and to Mandā rabhavana. O Ravi, rescue us from this ocean of the worldly existence.'

302. The man, who observes the vow of Mandā ra-saptami according to this procedure, being free from sins, and being happy, delights in heaven for a Kalpa.

303. A man taking with him this torch in (i.e. for removing) the terrible darkness in a train of sins does not fall down in the night of the mundane existence.

304. Even he, who recites, or listens to (the account of this vow of) Mandā rasaptami which gives the desired fruit, becomes free from all sins.

305. Now I shall tell you about another vow, viz. of the good Subha-saptami, having fasted on which a man becomes free from the stream of diseases and griefs.

306. In the month of Aś vina, having solemnly bathed and muttered sacred texts, and having become pure, and having informed the brā hmanas, he should begin the (vow of) Ś ubha-saptamī.

307-311. He should devoutly worship a cow with sandal, flowers and anointment. (While making the offering he should say) 'O Subha-kalyā nī, I salute you, who are born from the Sun and are the abode of the entire world, for the purification of (my body).' (Saying, ) 'May Aryaman be pleased, ' he should, in the evening, give an offering of a prastha (-measure) of Sheshamum after having prepared it, with a copper-vessel, and also a golden bull, with a piece of cloth, flowers and jaggery, and with a cushion, repose, vessels and a seat, along with fruits and various articles of food with ghee and (sweetened) milk. Having drunk the (mixture of the) five products of cow, he should sleep on a bare ground; then, when the morning has dawned, he should devoutly offer it to the brā hmanas.

312-317. A man should offer, according to this rite, a couple of garments, a golden bull and a golden cow. And at the end of the year he should, saying, 'May the universal soul be pleased, ' give a bed with a sugar-cane and jaggery, and a prastha (-measure) of Sheshamum (after having put it) in a copper-pot, as well as a golden bull, to a brā hmana learned in the Vedas. Awise man, who observes the vows of Ś ubha-saptami according to this procedure, gets wealth (and) pure fame in every existence; and being honoured by the hosts of celestial nymphs and Gandharvas in the abode of gods, he, being, the chief of the troop of demigods — attendants of Ś iva, lives (there) till deluge; and having descended (on the earth) at the beginning of a Kalpa, he would become the lord of the seven islands. This Ś ubha-saptami is said to be capable of destroying the sin of a thousand killings of embryos or of brā hmanas.

318-319. He, too, who recites, listens to this (vow), or, by chance sees for a while the gifts being given, with his body freed from all sins, obtains the leadership of Vidyā dharas. A man, who observes the vow of the (Subha-) saptami for seven years, gradually becomes the lord of the seven worlds and (then) goes to the position of Murā ri.

 

CHAPTER TWENTYTWO

On Vows

Bhishma said:

1-3. Bhū h, Bhuvah, Svah, Mahah, J ana, Tapas and Satya arc said to be the seven worlds. How can one have the lordship over all these in turn? O brā hmana, who are honoured by gods, how can one have handsome form, (long) life and (good) health, and also ample wealth in this world?

Pulastya said:

4-10. Formerly Indra ordered Agni, along with Vā yu, to destroy the enemies of gods. When he consequently burnt the demons in thousands, (the demons) Tā raka, Kamalā ksa, Kā ladarhstra, Parā vasu, Virocana and Sariihrā da entered the ocean and remained deep in it. Taking them to be weak, Agni and Vā yu ignored them. Since then they harass gods, men and snakes and all sages and then again enter the ocean. In this way, O king, those heroes have harassed, on the strength of the water (of the ocean) being inaccessible, the three worlds for seven and five (i.e. twelve) thousandyugas. Then again Indra ordered Agni and Vā yu: ''Dry up this ocean immediately. Since this abode of Varuna (i.e. the ocean) is the shelter of our enemies, therefore you should today only dry it up."

11-13. They said to Indra, the killer of Maya and Sambara: " It is a wicked act, O lord of gods, to destroy the ocean; since by doing so a large group of beings would be destroyed, therefore, O Indra, adopt some other remedy. O best of gods, how should the ocean, in the portion measuring just a (square) yojana of which crores of beings live, be destroyed? "

14-21. Thus addressed, the lord of gods, whose eyes were reddened due to wrath, said these words to Agni and Vā yu: " The gods never obtain (i.e. accept) the union of impiety with piety. Especially you two are magnanimous. Since you, O Agni, along with Vā yu, did not obey my order, therefore, you both, intent on the vow of a sage, will obtain a human body, and will be born as a sage, in an existence bereft of the true meaning of the science of sacred precepts; and when in your human existcnce you will dry up the ocean just with a mouthful you will (again) obtain godhood". Thus, due to the curse of Indra, that moment only they fell down on the earth, obtained human bodies and were then born from a pitcher. From the semen of Mitrā -varuna, Vasishtha was born as the son; then was born Agastya of severe penance. This sage was (thus) the younger brother of Vasishtha.

Bhishma said:

22. How are Mitrā -varuna said to be his fathers? Tell me now how Agastya was born from a pitcher.

Pulastya said:

23-27. Formerly the eternal man, Vishnu, after becoming the son of Dharma, at some time practised ample penance on the Gandhamā dana (mountain). Ś akra, afraid of his penance, sent Spring and Cupid, along with the hosts of celestial nymphs, to create an obstacle in his penance. When Vishnu could not be fascinated by Cupid and Spring with songs and instrumental music and coquettish and amorous gestures, the group of the ladies that had accompanied Cupid and Spring became dejected. Then Nara's elder brother8 (i.e. Nā rā yana) produced from his thigh a lady fascinating the three worlds, to agitate them. Gods, including the two gods (i.e. Cupid and Spring), were fascinated by her.

28-33a. In the presence of the celestial nymphs, Hari (i.e. Vishnu) said to the gods: " She will be known in the world as Urvaś ī." Then Mitra, longing for Urvaś ī, called her and said (to her): " Satisfyme." She said: " All right". Afterwards, Varuna wooed the lotus-eyed lady (when she was) going to the Sun's world. She said (these) worjfds to him: " I have been chosen before by Mitra, O lord, the Sun is my husband." Varuna said: " Resigning your heart in (i.e. to) me, you (can) go." When she left, saying " All right", Mitra cursed her: " Since you thus be haved falsely, go, today only, to the human world and resort to the grandson of Soma."

33b-38a. Then Mitra and Varuna deposited their seed in a water-pitcher; and (from that) two best sages were born. Formerly a king by name Nimi played with ladies with dice; that time Vasishtha, born from Brahma, came there. The sage cursed the king who did not honour him: " You become bodiless." He too curse d the sage (in the same way). Due to the curse (given to) each other, the two (who had become) bodiless lustres went to Brahma, the lord of the world, for the destruction (i.e. cessation) of the curse. Then by the order of Brahma Nimi lived in the eyes (of people). So, O king, people have the twinklings of eyes in order to give him rest.

38b-43a. Vasishtha also appeared as before in the water-pitcher. From that sprang up Agastya of four arms and with a rosary and a water-pot, the best sage of a tranquil mind. In the manner of ascetics, he, with his wife and surrounded by brā hmanas performed a very difficult penance in a part of Malaya. Then after a long time, seeing the world being harassed by Tā raka and others he, being angry, drank the abode of Varuna (i.e. the ocean). Then all (gods) like Ś ań kara granted him boons. Brahma and revered Vishnu also went to give him a boon. (They said: ) " Well-being to you, O sage, ask for a boon."

Agastya said:

43b-47. For a period of twentyfive thousand crores of Brahma's years I should be borne in an aeroplane in the southern tract in the sky. He who offers me worship before the rise of my heavenly car (in the sky), becomes, in turn, the lord of (each of) the seven worlds. May he, who glorified the hermitage named after me at Puskara, obtain religious merit. This is the boon I choose. The hosts of the manes of those who offer a Ś rā ddha with devotion and (with the offering of) rice balls, will stay in heaven with me, for this much period (i.e. as long as I stay there). This is the boon (I ask for).

48. Saying, " let it be so, " the gods went as they had come. Therefore the wise should always offer a respectful offering to Agastya.

Bhishma said:

49. In what manner should an offering be made to that sage? Tell me (about) the procedure for Agastya's worship.

Pulastya said:

50-60. At the rise of him (i.e. the Agastya constellation) in the night (i.e.) in the early morning a wise man should take bath with white Sheshamum. Like that, he, the householder, having put on white flowers and garment, should instal an unbroken jar decorated with flowers and cloth, (and also) with five jewels along with a pot of ghee. In the same way having placed at the top of the pitcher a golden human figure of the measure of a thumb with four longhands and arms, and also grains with seven mountains and with a bronze pot, sacred rice grains and silver, he should offer this to the best brā hmana after reciting a sacred text. Having, with a concentrated mind and facing the south, picked up the long-armed (human figure), he, after having saluted a brā hmana, should offer a white milch-cow having silver hoofs and golden face along with a calf and adorned with a garland, a piece of cloth and a bell, if he has a capacity (to do so). O king, a man should give all this for seven nights at the rise (of Agastya). This he (should continue) for seventeen years, or some say (he should continue) even longer. (He should recite the sacred text: ) eO you born from Agni and Vā yu, O you son of Mitrā -varuna, O you resembling the Kā ia-flower, O you born from the pitcher, my salutation to you.' He, who gives a fruit like this, never sinks; after having performed a sacrifice, a man then should live on a fruit. A man who offers reverential offering in this way, obtains this world (i.e. Bhū h), causing handsomeness and (good) health. By (offering) the second (reverential offering) he obtains the Bhuvan world, then by (the one) after that (i.e. by the third) he obtains heaven (Svah); he who offers seven reverential offerings obtains the seven worlds. He, who in this way recites or listens properly to the account of Agastya, or he, who does the worship of Agastya or intends to do it, (he) too, having gone to Vishnu's abode is honoured (there) by hosts of gods.

Bhishma said:

61. O you highly intelligent one, tell me that which gives the fruit of good-fortune, (good) health, which brings about the destruction of the enemies and which gives enjoyment and liberation.

Pulastya said:

62-63a. I shall now tell you that, which formerly god (Ś iva), the killer of Andhaka, told Pā rvatī, when very religious and charming stories (talks) were going on, and which causes enjoyment and liberation.

Gauri said:

63b-64a. O lord of gods, Sā vitri gave a curse to me, the wife of a hero. Tell me how I shall be prominent like Laksmī?

Ś ań kara said:

64b-68. O respectable lady, listen attentively to another form of worship done by oneself, which is an excellent worship for men as well as women. A man, having bathed with white mustard on the third day of the bright half of Ś rā vana, or Vaiś ā kha or of the auspicious Mā rgaś ī rsa month, should put on his forehead a mark of the bright yellow pigment with cow's urine and milk and mixed with curd and sandal, since it causes good fortune and good health and is always dear to Lalitā. A man or a married lady should put on red garments and white flowers on the third day of every fortnight.

69-70. A widow should put on one white garment only. A maiden should put on two white, fine garments. Then he (or she) should give bath to (the image of) the goddess with the five products of a cow, then only with milk and also with honey and with sandal mixed with flowers.

71-72. He (or she) should worship (the image) with white flowers and fruits of various kinds (and) with grains, parched grains etc. together with salt, jaggery, milk and ghee. O respectable lady, you should always worship (the image) with sacred rice grains and white Sheshamum. In every fortnight worship should be offered to the feet (of the image of the goddess), O you beautiful lady.

73-77. (While offering worship) to the feet (he should say) 'My salutation to Varadā; ' (while offering worship) to the ankles (he should say) 'My salutation to Ś hrī.' (While offering worship) to the shanks (he should say) 'My offering to Aś okā '. (While offering worship) to the knees (he should say) 'My salutation to Pā rvatī.' (While offering worship) to the thighs (he should say) 'My salutation to Vā madevL' (While offering worship) to the belly (he should say) 'My salutation to Padmodarā.' (While offering worship) to the throat (he should say) 'My salutation to Ś hrī.' (While offering worship) to the arms (he should say) 'My salutation to Darpavinā ś inī, 'and (while offering worship) to her (face with a) smile (he should say) 'My salutation to Smaradā.' (While offering worship) to the nose (he should say) 'My salutation to Gauri.' (While offering worship to the eyes (he should say) 'My salutation to Utpalā.' (While offering worship) to the forehead and hair (he should say) 'My salutation to Tusti.' (While worshipping) the head (heshould say) 'My salutation to Kā tyā yanī.' (He should also say) 'My salutation to Gaurī, to Pusti, to Kā nti, to Ś hrī, to Rambhā, to Lalitā, to Vā madevī, '

78-82a. Having thus offered the worship according to the procedure he should draw (the figure of) a lotus with sixteen leaves one after another and with a pericarp. He should install (the image of) Gaurī in the east; next to it (i.e. in the southeast) he should install (the image of) Aparnā; similarly he should install (the image of) Bhavā nī in the south; next to it (i.e. in the south-west) he should install Rudrā nī. In the western region (i.e. direction) he should install (the image of) Saumyā Madanavā sinī; in the north-west he should install (the image of) Pā talā Ugrā; he should install (the image of) Umā in the north; he should place in the centre (the images of) Sā dhyā, Pathyā, Saumyā, Mań galā, Kumudā, Satī and Bhadrā and should place (the image of) Lalitā on the pericarp. He should install them with (the offering of) flowers, sacred rice grains, water and salutation.

82b-84. Having made auspicious sound of music, he should offer worship to a married lady whose husband is alive, with red garments, red flowers and anointing; and he should drop (powder of) red lead and aromatic powder on their heads, because bath with red lead and saffron is extremely desirable. Similarly he should carefully worship his spiritual preceptor.

85-90. All the rites performed in a place where the preceptor is not honoured become fruitless. A man should always worship Gaurī with muttered prayers and dark (-blue) lotuses; in the welcome month of Kā rtika he should carefully worship her with bandhujiva flowers; in Mā rgaś ī rsa (he should worship her) with jasmine flowers; (he should worship her) with yellow kurantaka flowers in Pausa; and should worship the goddess with kunda flowers and lotuses in Mā gha; a man should worship her with vitex negundo or jasmine flowers in Phā lguna. He should worship her with jasmine and aś oka flowers in Caitra; he should worship her with fragrant trumpet-flowers in Vaiś ā kha; he should worship her with lotuses and mandara flowers in Jyestha; and with water-lilies in Asā dha; he should always worship her with mandara and mā lati flowers in Ś rā vana; and in proper order should always feed her with (i.e. offer) cow-urine, cowdung, milk, curds, ghee, darbha and water, bilva-\ea.ves, arka-ñ owers, lotuses, water from a syringe, mixture of the five products of a cow and bilva.

91-96. Thus feeding (i.e. offering) is said to be done in Bhā drapada etc. O you beautiful lady, on the third day of every fortnight he should feed a (brā hmana) couple and should honour them devoutly with garments, flowers, anointing. He should give two yellow garments to the man, and two silken garments to the woman. He should give the woman winnowed (i.e. cleaned) cumin seed with, salt, with sugarcane and jaggery; and should give the man a fruit with a golden lotus. He should say, 'O goddess, the lord does not go away after abandoning you; therefore, lift me up from this entire unhappy ocean of the mundane existence. May Kumudā, Vimalā, Nandā, Bhavā nī, Vasudhā, Ś ivā, Lalitā, Kamalā, Gauri, SatI, Rambha and Pā rvatI be pleased in the months Ś rā vana etc. At the conclusion of the vow he should give a bed with a golden lotus (to a brā hmana couple).

97-98. He should honour twentyfour or twelve (brā hmana) couples; or should honour eight couples (each time) in the period of four months. Having first made an offering to his preceptor, he should then honour others. This is called Ananta-trtlyā, which always gives unending fruit.

99. The goddess removes all sins and enhances good fortune and good health. A man should never ignore her through vanity of wealth.

100. If a man or a woman observes the vow of fast, (if) a pregnant woman or if a woman recently delivered, or a maiden or a sick woman observes fast at night (he or she would get unending fruit).

101-104a. When impure (i.e. during menstruation), she, being restrained, should get it done by someone else. He, who observes (the vow of) this Ananta-phaladā (giving unending fruit) Trtiyā, is honoured in Shiva's world for a full crore of Kalpas. Even a poor person should observe a fast (on the third day of every month) for a year, with the rite of offering flowers with sacred texts. He too will get the same fruit. A woman, who, desiring her good, observes (this vow), gets birth as a man, favoured by Gauri.

104b-105. He, who thus recites or listens to or thinks about this vow in honour of the daughter of the (Himalaya) mountain (i.e. Pā rvatI), is, while living in Indra's world, honoured by young divine ladies and Kinnaras. I shall also tell you about another (vow of) Trtiyā, which removes sins.

106-108a. Those born in the former age (i.e. those who are very old) know it as Rasakalyā nini. Reaching the third day (i.e. on the third day) of the bright half of the month of Mā gha, he should, in the morning, bathe with sandal, water and Sheshamum; (then) he should give bath to the (image of the) goddess with honey and sugarcane-juice; and he should (offer) worship to her with sandal (mixed with) water and saffron.

108b-116. Having (first) worshipped the left parts (of her body), he should then worship the right parts. While worshipping the foot (he should say), 'My salutation to Lalitā; ' then he should worship the left ankle, (saying) 'My salutation to Devī.' (Whileworshipping) the shanks and knees (he should say) 'My salutation to Ś ā ntā.' (While worshipping) the thigh (he should say) 'My salutation to Madā lasā; ' similarly (while worshipping) the belly (he should say) 'My salutation to Amalā.' (While worshipping) the breasts (he should say) 'My salutation to Madanavā sinī; ' (while worshipping) the neck (he should say) 'My salutation to Kumudā.'

(While worshipping) the arm and its tip (he should say) 'My salutation to Mā dhavī, Kamalā, Sukhasmitā; ' (while worshipping) the eyebrows and forehead (he should say) 'My salutation to Rudrā nī; 'similarly (while worshipping) the hair (he should say) 'My salutation to Ś ań karā.' (While worshipping) the forehead (he should say) 'My salutation to Madanā; ' (while worshipping) the eyebrows (he should say) 'My salutation to Mohanā '. (While worshipping) the eyes (he should say) 'My salutation to Candrā rdhadhā rinī.' (While worshipping) the mouth (he should say)'My salutation to Tusu.' (While saluting) the throat (he should say) 'My salutation to Utkanthin!.' (While worshipping) the body (he should say) 'My salutation to Amrtā.' (While saluting (the great arms (he should say) 'My salutation to Rambhā.' (While worshipping) the hands (he should say) 'My salutation to Viś okā.' (While worshipping) the heart (he should say) 'My salutation to Manmathā hvā.' (While worshipping the belly (he should say) 'My salutation to Pā talā.' (While worshipping) the waist (he should say) 'My salutation to Suratavā sinī.' (While saluting) the thighs (he should say) my salutation to Pań kajaś n. (While worshipping) the knees and shanks (he should say) 'My salutation to Ś ā ntā.' (While worshipping) the feet (he should say) 'My salutation to Dharā dharā '. (While saluting) the head (he should say) 'My salutation to Viś va-kā yā.' (He should also say) 'My repeated salutations to Bhavā nī, Kā minī, Vā sudevī, JagatŚ hrī, Anandadā, Nandā, Subhadrā '.

117-118. Having thus worshipped (the image) according to the proper rite, he should honour a brā hmana-couple. Having them fed (the couple) with sweet food, he, free from jealousy, should, after having given them a water-pitcher with modakas (sweet-meats) and a pair of white garments, worship the couple with sandal and flowers.

119-125a. (Saying) 'May Kumudā be pleased here (i.e. with this), ' he should accept the vow of (avoiding) salt. Every month he should worship the goddess according to this procedure. He should avoid (eating) salt in Mā gha and jaggery in Phā lguna; similarly (eating) butter should be avoided in Caitra, and honey in Vaiś ā kha. He should avoid (drinking) a beverage in the month of Jyestha; similarly he should avoid cumin seed in Asā dha; he should avoid milk in Ś rā vana and similarly curds in Bhā drapada. In the same way he should avoid ghee in Aś vina, and honey in Kā rtika. He should avoid coriander in Mā rgaś ī rsa, and sugar in Pausa. At the end of the vow, and in every month he should give, in the evening15 a pot full of these along with a pot containing articles of food. Similarly in (the months) beginning with Mā gha he should give sweet balls, sevaka, cakes, round cakes, and also pots full of ghee, and jars full of flour. (He should give) milk, vegetables, curds, food with curds, food and vegetables.

125b-128. He should, in every month, beginning with Mā gha, say in order, 'May Kumudā, Mā dhavī, Rambhā, Subhadrā, Ś ivā, Jayā, Lalitā, Kamalā, Anań gā, Ratilā lasā be pleased.' Every time the drinking of the mixture of the five products of a cow is enjoined. He should every time observe a fast; fast at night is laid down for a weak person. A woman should thus observe the vow called Rasakalyā ninī.

129-136a. When again (the month of) Mā gha arrives, having made a golden (image of) Gaurī, having four hands, endowed with pearls and silver eyes and covered with a garment, and with five jewels, and also with a rosary of the size of her thumb and a pitcher, similarly a golden couple of cows (i.e. a cow and a bull), white garment, he should give all this along with cloth and pots (to a brā hmana couple), saying 'May Bhavā nī be pleased.' He, who, observes the Rasakalyā nini-vrata according to this procedure is free from all sins instantly; and is never unhappy in a thousand existences. He would get that fruit which is obtained by performing a thousand Agnisfoma-sacrifices. O you of a beautiful face, a woman, or a maiden or an unhappy widow would get the same fruit. He, who happens to read or hear this, being free from sins, goes to Pā rvati's world. He, who thinks about the good of the people, would go to the world of the lord of gods and become successful.

136b-140a. I shall similarly tell you about another (vow observed on the) trtī yā which destroys sins. This is well-known in the world and gives best joy. When on the third day of a month there is (the rise) of the constellation Asā dhā, or Brahma or Maghā or Hasta he should properly bathe with darbhas, sandal and water. Having put on white flowers and a white garment and having anointed himself with sandal he should worship Bhavā nī devoutly with white fragrant flowers; and also Mahā deva, seated by the side (of Bhavā ni), O you very chaste lady.

140b-148. He should worship the feet (of the images of Bhavā nī and Mahā deva saying) 'My salutation to Vā sudevī, Ś ań karā, Hara.' (While worshipping) the shanks (he should sayj to the destroyer of grief (and) giver of respect to the lo< d'; 'My salutation to the destroyer of grief (and) giver of respect (Mā nada) to the lord'; (while worshipping) the thighs (he should say) 'My salutation to Rambhā, and to Ś iva Pinā kin (i.e. the trident-holder)'. (While worshipping) the waist (of the image) of the goddess (he should say) 'My salutation to Anandinī and the trident in the hand of Ś ū lin.' (While worshipping) thenavel (he should say) 'My salutation to Mā dhavī and Ś ambhu, Bhava.' (While worshipping) the breasts (he should say) 'My salutation to Anandakā rinī and Ś ań kara having the moon.' (While worshipping) the throat (he should say) 'My salutation to Utkanthinī, and Nī lakantha Hara.' (While worshipping) the hands (he should say) 'My salutation to Utpaladhā rinī and to Rudra, the lord of the world.' (While worshipping) the arms (he should say) 'My salutation to Parirambhinī and Hara, the one fond of dancing.' (While worshipping) the mouth (he should say) 'My salutation to Vilā sinī and the lord's bull'. (While worshipping) the smile (he should say) 'My salutation to Smaranī yā and the universal face of the lord.' (While worshipping) the eyes (he should say) 'My salutation to Mandā ravā sinī and to the universal lustre of the trident-holder.' (While worshipping) the eyebrows (he should say) 'My salutation to Nrtya-priyā and the noose with the trident ofś ambhu.' (While worshipping) the forehead of the goddess (he should say) 'My salutation to Indrā nī and the lord's vehicle — the bull.' (While worshipping) the crown (he should say) 'My salutation to Svā hā and Gań gā dhara the lord.' (He should also say) T salute Pā rvatī and Ś iva, the body, arms, feet, faces of the universe, being auspicious and granting boons when pleased.'

149-156. Having thus worshipped Ś iva and Pā rvatī according to the proper procedure he should design, in front (of the images) of Ś iva and Pā rvatī, lotuses with pollen of various colours; also conch and disc with bracelets and svastika leading to auspiciousness. He is honoured for as many thousands of years in Ś ivaloka, as many particles of pollen have fallen on the ground. According to his capacity, he should present four pots of ghee with gold to a brā hmana (and also he should give the brā hmana) a water-pot with water. He should give this every fortnight for four months. Then, in the four months beginning with Mā rgaś ī rsa, he should offer as (told) before, four pots (filled) with ghee and then four pots (filled) with Sheshamum after a water-pot is given. He should also offer sandal-water, flowers with water, sandal and saffron (mixed with) water, and also crude curds and milk and water from a syringe, and cloud-water, as well as water with powder of Kusfha and Uś ira; then having taken Sheshamum water and water with barley-powder also he should sleep; in the months like Mā rgaś irsa the feeding (i.e. offering) is recommended in both the fortnights.

157-165a. In all cases for worshipping, white flowers are recommended; and in all cases the (following) sacred text should be recited at the time of making a present: 'May the auspicious Gaurī be always pleased with me to destroy my sins. May Lalitā Bhavā nī lead (me) to good fortune for the attainment of all (objects).' To please Gaurī, he should offer at the end of the year, salt with jaggery and saffron, and also a pitcher with sandal and a golden lotus, as well as (objects of) gold with sugarcane and fruits, and abed with a covering and resting-place toabrā hmana with his wife(saying), 'MayGaurī be pleased with me.'A man (who observes this vow) would ODtain wealth called Atmā nandakarī (giving delight to himself); and being endowed with (long) life and joy would never meet with grief. A lady or a virgin or a widow who observes (this vow), being favoured by the goddess, gets the same fruit. Thus having observed a fast in every fortnight with the procedure (of the recital) of sacred text and worship, he obtains the world of Rudras from which return (i.e. rebirth) is difficult. He who devoutly listens to this (account) or causes others to hear it goes to Indra's world, and living there for a Kalpa is honoured there.

Ś ań kara said:

165b-168. If a woman becomes intent upon (the observance of) the vow, what kind of curse is that of poor Sā vitri (i.e. what can Sā vitrī 's curse do to her)? There is no significance (to her curse) since Laksmī due to her being accepted (as his wife) by Vishnu was worthy of reverence to the ancient ones; for you I formerly destroyed the sacrifice of Daksha. Vishnu too formerly churned the ocean for obtaining Laksmī. You two (i.e. Laksmī and you) are obedient. Do not be afraid at all.

169. Sā vitrī is to be honoured; she who is angry is to be propitiated by me, by Vishnu and by Brahma desiring respect (being given to him).

170-176a. I shall go to Brahma's residence. O you of a beautiful face, wait (here).

Saying so Rudra went (to Brahma's residence) and Gaurī lived there for an entire Krtayuga. In that sacrifice (which he performed) Agni carried oblations to gods and pleased the three worlds; the lord gave everything — food to chief brā hmanas, objects of enjoyment to the host of Vidyā dharas and satisfied the desires of men. Then Rudra said to Vishnu, " (Please) explain the duties of Gaurī; also (explain) that which is said to be the vow of Sarasvatī." Thus addressed by Rudra, Vishnu said, " I shall now not explain the duty (sacred) to me, O Ś ań kara. O best of gods, you may explain my greatness; formerly you have told it; having done which (vow) sins are destroyed; there is no doubt about this; you will be purified."

Bhishma said:

176b-l 78a. O best of sages, Obest one, tellme by (performing) which vow (one's) words would be sweet (i.e. one would be sweet-tongued), and also (one would have) good fortune among men, (would have) intelligence and skill in lores, as well as (give) concord between husband and wife, and company of relatives.

Pulastya said:

178b-182a. O king, you have asked well; listen to the vow of Sarasvatī, by the mere narration of which goddess Sarasvatī would be pleased, as long as the devotee eulogises her; this is the best vow. Before the day begins (i.e. in the early morning) a man having worshipped her, should begin (reciting) the divine eulogy; or on a Sunday when the planets and stars are powerful, he should feed brā hmanas with milk and should proclaim (the vow) to the brā hmanas; and having given them white garments along with gold according to his capacity, he should worship Gā yatrī with white flowers and anointment.

182b-185a. (He should pray to her: ) 'O goddess, since revered Brahma, the grandsire of the world, does not stay without you, (please) grant (me) a boon. O goddess, the Vedas, the (other) sacred treatises, practices, dance and singing (all this) is not (i.e. has no existence) without you; so let me have Siddhis; O Sarasvatī, protect me with your eight forms viz. Laksmī, Medhā, Dharā, Pusti, Gaurī, Tustt, Jayā, and Mati.'

185b-186. He, theknower of the religious practices, having thus, with devotion, worshipped Gā yatrī, the holder of lute and lotus, and a pot and a book, with white flowers and sacred rice grains, he should observing the vow of silence, eat in the morning and evening.

187-188. And on the fifth day of every fortnight, he, (saying) 'May Gā yatrī be pleased with me, ' should give an auspicious cow, and also rice (measuring) a prastha with a pot (full) of ghee, and milk and gold to a brā hmana; he should, observing silence, do this in the evening.

189-191a. For thirteen months he should not take food at night; and when the vow is concluded, he should give food in the form of white (boiled) rice; he shouid give a cushion, a charming bell along with a fine silken garment; he should also give sandal, a pair of garments and tasty rice with curds.

191b-194. Being free from the vanity of wealth he should also honour his preceptor with garments, flowers and anointments. He who observes the Sā rasvata vow according to this procedure, is endowed with good fortune, intellect and fine voice; and is honoured in Brahma's world due to Sarasvatī 's favour. A lady who observes this vow also gets the same fruit. She would live in Brahma's world for three Kalpas. He who would listen to the Sā rasvata vow or would read it, would live in the city of Vidyā dharas for three myriads of years.

 

CHAPTER TWENTYTHREE

The Vow for Prostitutes

Bhishma said:

1. O lord of brā hmanas, tell me what kind of practices in honour of Vishnu are (observed), as Rudra had told them, and what their fruit is.

Pulastya said:

2-4. Formerly, in the Rathantara Kalpa, Mahā deva (i.e. Ś iva), the trident-holder (who was), living on Mandara, was asked by Brahma, the great-souled one, himself: " How can men always have good health, endless prosperity and salvation by (practising) little penance, O god? O Adhoksaja what is that knowledge, which (obtained) through your favour even by little penance is said to be very fruitful in this world? "

5. Thus asked by Brahma, (Ś iva), the lord of Umā, the universal soul, the creator of the worlds, said this (that) delights the mind:

The god said:

6-9. When from this Rathantara Kalpa, there again will come the twentieth Varā ha Kalpa, and when the seventh auspicious Manu-period called Vaivasvata will arrive, and when there will be a yuga numbering twenty-seventh called Dvā para, at the end of it, Vā sudeva Janā rdana (i.e.) Vishnu will be born in three ways for taking down the burden (i.e. for destroying demons etc.) as the sage Dvaipā yana, Balarā ma and Keś ava (i.e. Krishna called) Kariisā ri, Keś imathana, Keś ava and Kleś anā ś ana.

10-12. O Brahma, Tvastr will, at the order of the lord of the world, fashion a city, which is now called Kuś asthalī, named Dvā ravatī, endowed with divine splendour, for the residence of Ś ā rñ gin (i.e. Vishnu or Krishna). Sometime he, of an unlimited lustre and killer of Kaitabha (would) be seated in his assembly, along with his wives, Yā davas, many learned men (receiving) large (fees), Kurus, gods and Gandharvas.

13. When old and religious stories would be going on, he, the valiant one observing distinctions (i.e. a keen observer), on being asked by Bhī masena, will explain the religious practices (about which a question is) asked by you.

14-17a. O Brahma, he will be the founder of the practices and the very mighty Vrkodara, Pā ndu's son, will be the propagator. He, the religious-minded one, is (called) Vrkodara because in his belly lies the sharp fire called Vrka. The great one, who would have the strength of a myriad of elephants, would be a great eater, (for) even the fire of hunger of a religious but weak person is sharp while fasting.

17b-19. This vow is superior to all (other) vows since Vā sudeva, the lord of the world will tell (so). The vow gives the fruit of all sacrifices and destroys all sins. It subdues all evils; it is honoured by all gods. It is the (most) pure of the pure (objects); and the (most) auspicious of the auspicious things; it is the best among the future and the past things.

Vā sudeva said:

20-21. O Bhī ma, if you are not able to observe a fast on the eighth or fourteenth or on other days (with the rise) of auspicious stars, then having fasted on this excellent day, the destroyer of sin, according to the proper rite, reach the highest position of Vishnu.

22-28. When it is the tenth day of the bright half of Mā gha, anointing his body with ghee, a man should bathe with Sheshamum; similarly (saying) '(My) salutation to Nā rā yana' he should worship Vishnu. Worshipping the feet (of the deity he should say) 'My salutation to Krishna'; worshipping the head (of the deity he should say) 'My salutation to Krsnā tman'; worshipping the throat (he should say) 'My salutation to Vaikuntha'; and worshipping the chest (he should say) 'My salutation to Ś hrī vatsadhā rin, to Ś ań khin, Gadin, Cakrin and Varada'. Thus having worshipped Sava Nā rā yana, invoking (him by various epithets) in due order, he should further worship the belly (saying) 'My salutation to Dā modra'; he should worship the waist (saying) 'My salutation to Pañ cajana'; he should worship the thighs (saying) 'My salutation to Saubhā -gyanā tha'; he should worship the knees (saying) 'My salutation to Bhū tadhā rin'; he should worship the shanks (saying) 'My salutation to Nī la'; he should worship the feet saying 'My salutation to Viś vabhuj'. (He should also say), 'My salutation to Devi, to Ś ā nti, to Laksrhi, to Ś hrī, to Tusti, to Pusti, to Dhrti, to Vyusti'. He should worship Garuda (saying), 'My salutation to the bird, viz. Vihań ganā tha (i.e. the lord of birds), Vā yuvega (i.e. having the speed of wind), and Visapramathana'.

29-32. Having thus worshipped Govinda (i.e. Vishnu), and Ś iva and Vinā yaka (i.e. Garuda) with sandal, flowers, incense and eatables of various kinds, and having eaten with ghee, the (boiled) mixture of rice and peas with a few spices, sprinkled over with ghee (prepared from the milk) of cow, and having gone to another place, should take a piece of stick of nyagrodha or khadira and clean his teeth; and facing the north-east direction he should offer the evening prayer at the sunset; he should say, 'My salutation to Nā rā yana; I have sought.your refuge.' 33-35a. Going without food on the eleventh day and having worshipped Keś ava, and remaining that night by him, who lies on the bed of Ś esha (i.e. Vishnu) and having offered (an oblation) to fire with ghee through best brā hmanas, (he should say), T shall have the food with sweetened milk on the twelfth; let me have it without any difficulty'.

35b-38. O king, having said so, he should sleep on the ground; having heard a historical story and having, when the dawn has broken, gone to the river and having taken a bath he should avoid heretics.

Having offered the Sandhyā (prayer) according to the proper procedure and having offered libation to the manes, and having saluted Hrsī keś a, lying on a bed, the wise one should get fashioned a pavilion in front of his house; and also, O killer of enemies, he should fashion an altar four hands (in length and breadth).

39-41. There he should put an ornamental arch of the length of four hands; in the middle he should put a pitcher with a hole of the size of a bean and full of water; sitting on the deerhide, under the pitcher, he should sustain (i.e. allow to fall) the stream of water with (i.e. on) his head for the whole night. Since those who are well-versed in the Vedas know that many streams give great fruit, therefore, O best of the Kurus, a restrained brā hmana should get it done.

42-44a. He should get fashioned a crescent moon in the south, a circle in the west and the figure of an aś vattha-leaf in the north; the brā hmana, devoted to Vishnu, should get fashioned a lotusfigure in the centre; and also at various spots to the east and south of the altar; and being intent on Vishnu, he should sustain on the head the stream of water (i.e. allow the stream of water to fall on his head).

44b-45a. The second altar is of (i.e. meant for) the deity; there he should fashion a lotus with a pericarp; in the centre of it he should install (the image of) the god viz. Purushottama (i.e. Vishnu).

45b-46. He should, having made there a basin, having three girdles (i.e. parts), and having the face like the female organ of generation, offer into the fire in it, barley, ghee and Sheshamum through brā hmanas, (to the accompaniment) of (the recital of) sacred texts.

47-48. Having done (this) he should perform there a sacrifice in honour of Vishnu. He should carefully offer (i.e. drop) a stream of ghee into the central (part of the) basin; he should drop a stream of milk on (the image of) the god of gods and that water on himself. He should drop the stream of pure ghee of half the size (of the water stream).

49-51a. O you of great might, he should also (drop) the streams of water and milk if he so desires for the whole night. Having put thirteen water-pitchers along with eatables of various kinds, decorated with white garments and with vessels having udumbarashoots and jewels of five kinds, he should get a sacrifice performed byfour brā hmanas knowing many Rgvedic verses and facing the north.

51b-53. He should also get the Rudra (-prayers) repeated by four brā hmanas wellversed in Yajurveda. He should get the songs of praise of Vishnu recited by four brā hmanas well-versed in Sā maveda. Thus he, free from the vanity of wealth, should honour the twelve brā hmanas by (giving them) clothes, flowers, anointment, rings, bracelets, golden chains, and also garments and beds.

54. He should thus pass the night with songs and auspicious sounds. All these (presents mentioned above) should be (given) in duplicate to the (family-) preceptor.

55-56. Then O best of the Kurus, having got up in the clear (i.e. bright) morning, he should give thirteen good-natured milch cows with their horns covered with gold, with udders, (adorned) with bell-metal, with their hoofs (decorated) with silver, with calves, and decorated with sandal.

57-58. Having given these (cows) to the brā hmanas, pleased with (their having eaten articles of) food, and having given various kinds of umbrellas to them, and himself having eaten food without salt, he should allow (the brā hmanas) to go, following them, with his sons and wife for seven or eight steps.

59-6 la. (At this time he should say) 'May the lord of gods viz. Keś ava, the destroyer of sufferings, be pleased here (i.e. with this)'. In this way, by the order of his preceptor he should send the pitchers, the cows, the beds, the garments to the houses of all (the brā hmanas). O Bhī ma, in the absence of many beds, a householder should give (at least) one fully furnished bed.

61b-63. O foremost of the Kurus, he who desires ample wealth, should pass that day having read (i.e. by reading accounts in) history and Purā nas. Therefore, O Bhī masena, mustering courage and being free from jealousy, observe properly this vow as told by me to you through love. This vow observed by you will be (known) by your name.

64. This is that auspicious Bhimadvā daś i which destroys all sins and which was called Kalyā nini in former Kalpas.

65. O you best among the great heroes, be the first observer (of this vow of Bhimadvā daii) by remembering and telling (about) which all the sin of the lord of gods was destroyed.

66. Having seen her (i.e. Ś acī ) dear to the celestial nymphs and made a prostitute in other existences, (the lord favoured her and) though she was born in a Vaiś ya family, she, the daughter of Puloman, became the wife of Indra.

67. There (i.e. in that existence) also she (i.e. Sacī, wife of Indra) had an attendant who is now my (wife) Satyabhā mā. She formerly did this very auspicious thing; and so became (i.e. was born as) Vedavatī, a brā hmana's daughter.

68. Formerly the Sun, of a thousand rays, bathed with a thousand streams on this auspicious day; he then having reached the lustrous orb, became the lord of the stars and planets.

69. This vow (alone) was observed by great Indras, and many crores of gods and their enemies. Even though there be myriads of tongues in the mouths it is not possible to describe the fruit of this (vow).

70. Even the son of the lord of Yā davas will tell that the (observance of this) vow destroys the sins in the Kali age and (gives) unending (fruit). He, who observes this (vow), is able to emancipate his manes even though they have gone to a hell.

71-72. O sinless one, he who listens to (the account of) this (vow), or talks about it, or recites it with devotion for obliging others, would be Vishnu's devotee and would be honoured by Indra. O sinless one, that twelfth day of the bright fortnight of Mā gha, which was called Kalyā nini in a former creation, will be observed (as auspicious) by Pā ndu's son, will give inexhaustible merit and will have (its name) preceded by (the word) Bhlma (i.e. will be called Bhima-dvā daś l).

Brahma said:

73-74a. O revered one, in (i.e. from) the Purā nas, I have heard about the origin of the castes and the stages of human life; and also I have learnt about good conduct along with the details of the branches of the science of religion. I (now) desire to hear the true account of the conduct of prostitutes.

The Lord said:

74b-77. O Brahman, born from the lotus, in the same city there will be sixteen thousand wives of Vā sudeva. Krishna, the universal soul, having eyes like those of a deer, the dignified scion of Yadu family, who had put the garland of Mā lati flowers on his head, and being adorned with his praiseworthy wives, will enjoy with them in a garden rich with flowers, and situated on the bank of a lake, in the spring season abounding in cuckoos and swarms of bees.

78-79. Sā mba, Jā mbavatī 's son, adorned with all (kinds of ornaments), going along with the path nearby, really of the form of Cupid, will be longingly seen by the ladies and passion will be aroused in the hearts of them who will be tormented by the arrows of Cupid.

80-83. He, the lord of the world, the omniscient master, having perceived it with his eye of contemplation, will say to them: " The evil being will kidnap you, since you have thus entertained the passion of love (for Sā mba) in my presence." Then the revered lord, the cause of beings, the holder of the bow made of horn, being propitiated (by the ladies) tormented with the curse, will say this: " (You will observe) the vow, beneficial in the future, which sage Dā lbhya, emancipator of the fishermen living in the north and of an unlimited (generosity of) mind will tell you."

84-87a. Saying so and leaving them, the lord vanished. Then after a (long) time when the burden (on the earth as a result of the great Bhā ratawar) will be lightened and when the fight with clubs (among the Yā davas) will be over, when Keś ava will have come back to the heaven, when the entire Yadu-family will be no more, when even Arjuna will be defeated by the thieves, when Krishna's wives will be kidnapped and will be enjoyed by the fishermen for a hundred million years and when they will be (thus) tormented, a devout soul, Dā lbhya by name, with great penance (to his credit) will come there.

87b-90. Having honoured him with a respectful offering, having saluted him again and again, (and) being frequently talked to, with their eyes full of tears and remembering various enjoyments and divine flowers and anointment, and also their husband, the undefeated and endless lord of the worlds, (also remembering) the (Dvā rakā ) city of a divine prowess, and the many jewelled houses, as well as all the residents of Dvā rakā and the boys of a divine form, they, standing before the sage, will put to him this question:

91-93. " O revered sir, all of us have been perforce enjoyed by the evil beings; we have slipped from (i.e. erred in) our duty. You are our refuge. O brā hmana, you have been formerly instructed by the intelligent Keś ava. Why have we become prostitutes after having come in contact with the lord? O you, whose wealth is penance, explain to us the duties of the prostitutes."

I shall tell you what Dā lbhya Caikitā yana said to them. Dā lbhya said:

94-95. Formerly Nā rada approached you, who were proud, while (you were) sporting in the water of the Mā nasa lake. All of you were daughters of Agni and were the nymphs in olden days. Not saluting Nā rada through haughtiness you asked the sage conversant with deep and abstract meditation:

96-99. " Advise us as to how Nā rā yana will be our hnsband." From him, this boon and this curse came forth (i.e. Nā rada gave this boon to and prouounced this curse on the ladies) in ancient days: " By giving a couple of beds with articles of gold (to a brā hmana) on the twelfth day of the bright fortnight of Caitra and Vaiś ā kha, Nā rā yana will certainly be your husband (i.e. you will obtain Nā rā yana as your husband); (and) since, you asked me (a question) without saluting me, due to your selfish addiction to your beauty and good fortune, you will be kidnapped by thieves and will become prostitutes."

100-106. Thus, due to the curse of Nā rada and also that of Keś ava, all of you, deluded by passion, have become prostitutes. O you excellent ladies, listen, even now, to what I shall say. The lord of lords, the best speaker, formerly said to the hundreds and thousands of thousands of the wives of the demons, theasuras (the evil spirits — enemies of gods), the sons of Diti and the goblins, when these (ladies) were married and enjoyed by force (by the gods), after hundreds of the asuras and demons were killed by the gods in the war between gods and asuras (that took place) in ancient days: " O you devout and beautiful ladies, now live as prostitutes in king's residences and in temples of gods; you will obtain your livelihood from the king and the master; and all of you will have good fortune as per your capacity. He, who enters your house with the fee should be served by you with attitude of love void of deceit.

107. When the days auspicious to deities and manes approach, you should give, according to your capacity, cows, land, gold and grains.

108. Observe fully the vow which I shall tell you (now). Those who are conversant with the Vedas say that this vow is powerful enough to get one across (the ocean of) mundane existence.

109. When (the rise of the constellation) Hasta, Pusya or Punarvasu falls on a Sunday, a lady should bathe properly with (her body anointed with) herbs.

110. At that time, he, having the five arrows as his soul (i.e. Cupid), will go (i.e. remain) near Hari. She should worship the lotus-eyed (god i.e. Vishnu), followed by eulogies of Cupid.

111-117a. She should worship the feet (of the image of the deity saying: ) 'My salutation to Kama'; (she should worship) the shanks (saying: ) 'My salutation to Vaimohakā rin'; (she should worship) the generative organ (of the image of the deity saying: )'My salutation toKandarpanidhi'; (she should worship) the waist of (the image of the deity saying: ) 'My salutation to Prī timā n'; (she (should worship) the navel of the deity's image saying: ) 'My salutation to Saukhyasamudra'; similarly (she should worship) the bell^y (of the deity's image saying: ) 'My salutation to Vā mana'; (she should worship) the heart (of the deity's image saying: ) 'My salutation to Hrdayeś a'; (she should worship) the breasts (i.e. the chest of the deity's image saying; ) 'My salutation to Alhā dakā rin'; she should worship the left shoulder (of the deity's image saying: ) 'My salutation to Puspabā na; ' (she should worship) thehead (of the deity saying) my salutation to Mā nasa'; (she should worship) the hair (of the deity's image saying) 'My salutation to Vilola'; similarly she should worship the head of the god of gods (saying: ) 'My saiutation to the soul of all'. (She should also say: ) 'My salutation to Ś iva, Ś ā nta, Cā pā ń kuś adhara (the holder of a bow and goad), to Gadin (holder of a mace), to Pitavastra, and Ś ań khacakradhara (holder of the conch and disc).' 'My salutation to Nā rā yana, to Kā madevā tman. My salutation to Sā nti, Prī ti, Rati, Srī, Pusti, Tusti, and Sarvā rthasampadā (i.e. having all kinds of wealth)'.

117b-121. Having thus worshipped Govinda, the lord of the form of Anań ga, the lady having made an offering with sandal, flowers and incense, and then having invited a brā hmana knowing customary observances, who has mastered the Vedas and who is without any deformity, and then having honoured him with adoration of sandal, flowers etc. she should give the brā hmana rice of the measure of aprastha along with a pot of ghee, (saying: ) 'May Mā dhava be pleased'. She should bear in mind that the best brā hmana, who has eaten well according to his sweet will, is Kā madeva meant for Rati. The lady should do whatever the best brā hmana desires.

122-123a. She, speaking with a smile, should offer herself with all sincerity (to the brā hmana). In this way she should do all this on a Sunday. The offering of rice of the measure of a prastha (should be made) for thirteen months.

123b-130a. Then when the thirteenth month arrives, the wise lady should give the brā hmana a furnished bed, well-arranged with a pillow and an auspicious coverlet, along with a lamp, shoes, an umbrella, and wooden shoes. Having adorned him, along with his wife, with golden strings and rings, fine garments with bracelets, and incense, flowers and anointment, she should give the brā hmana with the accompaniment of the sacred text, 'As I never see any difference between Kama and Keś ava, so like that only I should always have my desires fulfilled', the image of Kā madeva with that of his wife, fixed on a pitcher (full) of jaggery, and seated on a copper pot, with golden eyes and covered over with (a piece of) cloth, along with a pot of bell-metal and a sugar-cane, and also and complete cow. Similarly the best brā hmana should accept the golden (image of the) deity and should recite the Vedic text 'Who gave it? Kama gave it'.

130b-132a. Then having circumambulated and allowed the best brā hmana to go, she should take all (the articles) like the bed, the seat, to the brā hmana's house. Since then whosoever comes to her house for sexual enjoyment should be similarly honoured on a Sunday and should always be adored.

132b-135. Thus till the thirteenth month arrives, she should gratify a brā hmana and then send him to his house; with his permission (she may entertain) a handsome (person) till he arrives (to her residence). When she has a difficulty as a result of impurity due to child-birth or abortion or from the king or a difficulty due to divine or human (forces) or due to an eclipse, then she should offer herself according to her capacity, for fifty-eight times.

136-142. This (vow) I have especially narrated to you, since this is the duty that should be always performed by the prostitutes in this world. (Sheshould pray to God: ) " O god, as you are never abandoned by (i.e. as you are always in contact with) your bed, similarly, O Madhusū dana, may my bed be always occupied." She should also get produced (i.e. have) the sound of songs and musical instruments. I have told you this entire practice (to be followed) by prostitutes, which was formerly narrated by Indra to the demonesses. Therefore now it is proper for you too (to follow it). She, the auspicious lady, who serves this exalted vow, destroying all sins and giving an unending fruit, and which is said to be difficult to be observed by auspicious ladies, establishes herself in the world ofMā dhava. Being honoured by all the hosts of gods she goes to Vishnu's position, causing delight.

Having told the ladies this vow called Anań ga-dā na, that (sage) whose wealth is his penance, will go to his place; and O you superhuman being, the ladies will observe this full vow.

 

CHAPTER TWENTYFOUR

The Vow of Añ gā raka Caturthi

Brahma said:

1. O revered sir, tell me (about) that (vow) which causes blessing (i.e. divine favour) to a man as well as a woman, and by (the observance of) which there will be no grief, disease, fear or sorrow.

Sań kara said:

2-3. On the second day of the dark half of Ś rā vana, Madhu-sū dana always lives with his wife in the milky ocean. A man would get (i.e. fulfil) all his desires by worshipping Govinda on that (day). He should give the present of a cow, gold etc. as was done in seven hundred Kalpas.

4. He should arrange invocation, worship as (told) before. This dvitiyā (i.e. the second day) is called Aś ū nyaś ayanā.

5-10. On that day, having worshipped Vishnu according to the proper procedure with the following sacred texts he should have the sound of singing and musical instruments: " O Ś hrī vatsadhā rin, O Ś hrī kā nta, O Ś hrī pati, O Ś hrī dhara, O Avyaya (the immutable one), may not my stage of a householder, which grants righteousness, worldly prosperity and desire of sensual enjoyments, perish. O Purushottama, may my fires, my deities not perish. May my manes not perish, due to the discord between husband and wife. As god Hari is never separated from Laksmī, in the same way let my relation with the wife be not severed. O Varada (granter of boons), O Madhusū dana, as your bed is not unoccupied by Laksmī, in the same way may my bed also remain occupied." A person (who is economically) weak, (should use) the bell, as it contains (the sounds of) all musical instruments.

11a. Having worshipped Govinda thus he should take meals without oil. At night (he should eat food) free from salt till the four watches (pass).

llb-14a. When the morning breaks, he should give an unusual bed with a lamp, food, vessels, and with wooden sandals, shoes, an umbrella, a chowrie, and also with the desired articles, and covered with white flowers and cloth to a brā hmana who is not deformed who is a devotee of Vishnu, who is a man of family and who is well-versed in the Vedas, but never to the husband of a barren woman.

14b-16a. Having seated there a (brā hmana-) couple and adorning them properly he should give the wife a vessel with (articles of) food. To the brā hmana also he should give a golden image of the god of gods with (other) ornaments along with a pitcher of water.

16b-20a. A man who, in this way, free from the vanity of wealth and intent upon Nā rā yana (i.e. Vishnu), observes (the vow of) Aś ū nyaś ayana (in honour) of Hari, is never separated from his wife. O Brahman, a woman also (who observes this vow does not become) a widow as long as the moon, the sun and the stars last. A couple also does not become deformed and afflicted with grief. O grandsire, his sons, beasts and jewels do not perish. One who observes (this vow of) Aś ū nyaś ayana is honoured in the world of Vishnu for thousands and hundreds of Kalpas.

Brahma said:

20b-21a. How can there be (i.e. how can one have) good health, prosperity, intellect and firmness in religious practices? How also can there be (i.e. can one have) perfect devotion for Vishnu?

The Lord said:

21b. O Brahman, you have asked well. I shall now tell you about the conversation between Virocana and Bhā rgava.

22-23. O Brahman, seeing the sixteen-year old son of Prahlā da and seeing his form that son of Bhrigu laughed. " O Virocana of mighty arms, bravo, well-being to you."

24-25a. The destroyer of the gods (i.e. Virocana) seeing him laughing, asked him: " O brahman, why did you laugh at me like this and why did you say to me 'Bravo'? "

25b-27a. The best among speakers (i.e. Bhā rgava) said to him who spoke like this: " I laughed through wonder due to the greatness of the vow. Formerly when the tridentholder (i.e. Ś iva) was angry (and ready) for destroying Daksha, a drop of perspiration produced on the forehead of him of a fearful face, dropped down.

27b-28. That (drop) having broken asunder the seven nether regions consumed the seven oceans. He was having many faces and eyes and terrible like bright fire. Being endowed with hands and feet, he was known as Vī rabhadra.

29-33. He who had destroyed (Daksha's) sacrifice, and had submerged the beings was prevented from burning the three worlds by Ś iva (who said: ) 'O Vī rabhadra, you have destroyed Daksha's sacrifice; now desist from this act of burning the (three) worlds. By giving peace (to all) be the foremost among all the planets. Purified in mind people will worship you, (and) O son of the earth, you will be known as Ań gā raka. Your form will be matchless in the world of gods. Those men, who will worship you on the fourth day (of the month), will have unending beauty, (good) health and prosperity.'

34. O King, thus addressed, he who took any form at his will, became calm, and at that very moment turned into a planet.

35-36a. Once standing near, you saw that (planet) being worshipped with oblations etc. by a Ś ū dra. Due to that you became a handsome demon-fire to the family of your enemies.

36b-37a. Since from you, far going lustre of various types was produced, therefore gods and demons call you Virocana.

37b-38. I was amazed because (merely) by seeing the vow (being observed) by a Ś ū dra, you got such a handsome form. Therefore I uttered (the word) 'Bravo', O your excellent greatness!

39-41a. If merely by seeing (the vow being performed) one gets handsomeness and prosperity, then what (would one get) who observes (the vow)? O demon, since you saw the worship of the son of the earth (i.e. Ań gā raka) which was offered with devotion by a Ś ū dra, you were born from the womb (of the wife) of the enemy of gods." Having heard these words of the great-souled Bhā rgava, the hero, the son of Prahlā da again asked Bhā rgava.

Virocana said:

41b-42. O revered sir, I desire to listen to (the account of) that vow fully and accurately. Please explain to me the gift that was seen by me when it was being given (to a brā hmana) and about the importance and procedure of that vow.

43-46. Hearing these words (of Virocana) the brā hmana (i.e. Bhā rgava) spoke respectfully:

" O demon, when the fourth day of a month falls on Tuesday, a man adorned with a ruby should bathe with (i.e. after anointing himself with) clay. Having bathed, and facing the north, he should mutter the sacred text: 'Fire is the head of the heaven'. Free from any enjoyment, a Ś ū dra, remembering Bhauma, should observe silence; and when the sun has set, he should smear the courtyard with cowdung and having decorated it with garlands of flowers and sacred grains all round, should draw there a lotus having eight leaves, with saffron.

47. In the absence of saffron, red sandal is recommended. Four pots containing food should be prepared, along with anointed ś ā li-rice and rubies.

48-52a. Putting them in four corners, he should put various fruits and also everything like sandal, flower etc. Having adorned a tawny cow having golden horns and udders of bell-metal with silver hoofs and a piece of cloth, and also having adorned an auspicious bull with red hoofs, he should give them and grains with seven garments, as well as a golden (image of) man of the size of the thumb, having four long arms and hands made of gold (and placed) in a copper vessel on jaggery and with ghee — he should give all this to a brā hmana, who knows the notes of the Sā ma (veda), who has restrained his senses, who is endowed with (good) speech, (handsome) form and (good) character, who is a man with a family and who does not have religious hypocrisy.

52b-53a. 'O illustrious son of the earth, O you born of the sweat of the trident-holder (i.e. Ś iva), I, desiring a (handsome) form, am seeking your refuge; accept my respectful offering; my salutation to you.'

53b-54. Having offered a respectful offering with sandal-water to the accompaniment of this sacred text he should then honour the brā hmana with flowers, garments etc. To the accompaniment of the same sacred text he should give (the representation of) Bhauma along with a pair of a cow and a bull.

55-56a. He, who has the capacity should give a fully-furnished bed. Desiring the imperishability of whatever is given (in charity) he should give whatever is most liked in the world and desired in the house to a virtuous brā hmana.

56b-57. Then having circumambulated the best brā hmana he should allow him to go. At night he should take (sweetened) milk. In this way (he should observe this vow of) Ań gā raka eight times or four times. I shall tell you what religious merit is (got by observing this vow).

58-61. A devotee of Vishnu or Ś iva endowed with good form and fortune in every existence would become the king of the seven islands. For seven Kalpas he is honoured in the world of Rudra. Therefore O lord of demons, you too observe the full vow (i.e. observe it fully). O king, you too observe all this, since those well-versed in the Vedas describe it to be inexhaustible. The lord bestows everything on him who listens to its account with a concentrated mind."

 

CHAPTER TWENTYFIVE

The Vow of Ā dityaś ayana

Bhishma said:

1. Tell me about the vow that is desirable for one who is unable to observe fasts due to lack of practice or ill health.

Pulastya said:

2. Hear about that great vow in (the performance of) which meal at night is prescribed for those who are unable to observe fasts.

3. It is called Ā dityaś ayana in which Ś ań kara is to be properly worshipped. (Listen to) the conjunctions of constellations (and planets), which, those who are wellversed in the Purā nas, prescribe.

4. That seventh day of the month which falls on Sunday with Hasta (rising on that day), and on which there is also the transition of the Sun, is the one which satisfies all desires.

5. With (the utterance of) the names of the Sun, a man should worship Umā and Maheś vara; and hereafter he should worship both the Sun and the Phallus of Ś iva.

6. Since no distinction is ever made between the lord of Umā (i.e. Ś iva) and the Sun, therefore, O best of kings, he should worship the Sun at his house.

7. With (the appearance of) Hasta (in the sky he should worship the feet (of the image of the Sun, saying: ) 'My salutation to Sū rya.' On (the appearance of) Citrā (in the sky, he should worship) the region of the ankles (of the Sun's image, saying: ) 'My salutation to Arka'. On (the appearance of) Svā ti (in the sky, he should worship) the shanks (of the Sun's image, saying: ) 'My salutation to Purushottama'. On (the appearance of) the Viś ā khā (in the sky, he should worship) the region of knees (of the Sun's image, saying: ) 'My salutation to Dhā tr.'

8. Then (on the appearance) of Anurā dhā the couple of the thighs of (the image of) the Sun should be worshipped. On (the appearance of) Jyesthā (in the sky, he should worship) the organ of generation (of the image of the Sun saying: ) 'My salutation to Anań ga'. On (the appearance of) Mū la (in the sky, he should worship) the waist of the image, saying: ) 'My saluation to the fearful Indra'.

9. On (the appearance of) the two viz. Pū rvā and Uttarā Asā dhā (in the sky, he should worship) the navel (of the image saying: ) 'My salutation to Tvastr with seven horses'. On (the appearance of) Ś ravana (in the sky, he should worship) the ears (of the image saying: ) 'My salutation to Tī ksā mś u'. On (the appearance of) Dhanisthā (in the sky, he should worship) the sides and the back (of the image, saying: ) 'My salutation to Vikartana'.

10. On (the appearance of Ś atatā rakā (in the sky, he should worship) the chest (of the image, saying: ) 'My salutation to Dhvā nta-vinā ś ana (i.e. to the destroyer of darkness)'. On the appearance of the two, viz. Pū rvā and Uttarā Bhā drapadā (in the sky), he should worship the arms (of the image saying: ) 'My salutation to Candakara'.

11. O king, on (the appearance of) Revatī (in the sky), the couple of the hands (of the image) should be worshipped (saying: ) 'My salutation to Sā mnā m Adhī ś a (i.e. to the lord of the Sā mans)'. Similarly on (the appearance of) Aś vinī (in the sky), the nails (of the image^ should be worshipped by a man (saying: ) 'My salutation to Saptā ś vadhurandhara (i.e. having seven excellent horses).'

12. On (the appearance of) Bharanī (in the sky), the throat (of the image) should be worshipped (saying: ) 'My salutation to Divā kara of severe lustre'. O you descendant of Bharata, on (the appearance of) Krttikā and Rohinī (in the sky, a man) should worship the lips (of the image).

13. On (the appearance of) Mrga (in the sky), the tongue (of the image) of Purā ri should be worshipped. On (the appearance of) Ardrā (in the sky), (a man) should worship the teeth (of the image saying: ) 'My salutation to Hari'. On (the appearance of) Punarvasu (in the sky), the nose (of image) of Ś iva, should be worshipped (saying: ) 'My salutation to Savitr'.

14. On (the appearance of) Pusya (in the sky), the forehead (of the image should be worshipped saying: ) 'My salutation to Ambhoruha, and the hair (should be worshipped saying: 'My salutation' to Vedaś arī radhā rin'. On (the appearance of) Aś lesā (in the sky), (he should worship) the head (saying: ) 'My salutation to Vibudhapriya'. On (the appearance of) Maghā (in the sky), he should worship the ears (of the image).

15. On the appearance af Pū rvā (in the sky), he should properly worship the eyes of (the image of) Ś ambhu (saying: ) 'My salutation to Go-brā hmana-nandana (i.e. to him who delights the cows and the brā hmanas).' On (the appearance of) Uttarā phā lgunī (in the sky), he should worship the eye-brows of the image (saying: ) My salutation to Viś veś vara'.

16. (He should also say: ) 'My salutation to the holder of the noose, the goad, the lotus, the trident, the skull, the serpent, the (crescent-) moon and the bow, and also to Ś iva, the root (i.e. the cause) of the destruction of the demon Gaja and of Cupid, and (the demon) Andhaka etc'

17. Thus having worshipped the various parts (of the body of the image), he should worship the head saying: 'Mysalutation to Ś iva'. Here (i.e. during this vow) also he should eat food free from oil and salt, should not eat flesh and food left over.

18-19. Thus, O king, having eaten only at night, he should, on the day of Punarvasu, present a measure of Ś ā li — rice, an udumbara fruit, ghee, along with gold, after having placed (these things) in a vessel, to a brā hmana. On the seventh conclusion of the fast he should give a pair of garments or more (to a brā hmana).

20. O you descendant of Bharata, when the conclusion of the fourteenth fast has come (i.e. at the time of the conclusion of the fourteenth fast) he should devoutly feed a brā hmana with jaggery, (sweetened) milk, ghee etc.

21-25. Having fashioned a golden lotus with eight leaves and a pericarp, which should be pure, of the length of eight fingers and should have petals of rubies; having prepared an excellent bed, free from improper protuberances, with a pillow and a cushion, with a good carpet and a coverlet, along with wooden sandals, shoes, an umbrella, a chowrie, a seat, a mirror and ornaments, and also with fruits, garments; and having placed that (golden) lotus on it (i.e. on the bed), he should give it (and) a tawny cow of good qualities, giving profuse milk, having good habits, with her hoofs (adorned) with silver, horns decorated with gold, udders with bell-metal, along with her calf to a brā hmana in the forenoon to the accompaniment of the sacred text (given below); he should not tarry (in this matter).

26-27. 'O Aditya, as your body is always occupied by Kā nti (lustre), Dhrti (energy), Shri (splendour) and Pusti (nourishment), in the same way may I have prosperity. As the gods do not know anyone other than you as superior and innocent, so emancipate me from the entire painful ocean of the worldly existence.'

28. Then having gone round (the brā hmana) he should allow (him) to go. He should take all that — the bed, the cow etc. to the house of the brā hmana.

29. One should not disclose this vow of (Ś iva) having the crescent-moon on his head, to a man of bad character, or a hypocrite or to those who are connected with impious acts with reference to cows, brā hmanas and gods or to him who very much indulges in calumny.

30. This secret (vow) which causes delight and which is auspicious, should be narrated to a restrained devotee. Those who are well-versed in the Vedas say that this (vow) destroys the sin of people (who are) great sinners.

31. A man, who observes this vow devoutly, is not separated from his relatives, sons, wealth, wives and gives delight to gods. He, and also a woman, who observe this vow devoutly do not meet with a disease, nor with grief or delusion.

32. This (vow of Shiva) was formerly observed by Vasishtha, Arjuna, Kubera (and) Indra. Even by its narration all sins perish. There is no doubt about it.

33. He, who thus recites or listens to this (vow called) Ravi-ś ayana, would become dear to Indra. He, who observes this (vow) brings (i.e. takes) to heaven even (those of) his manes who have fallen into hell.

34-35. The great sages have recommended aś vattha, vata and the udumbara tree, and also the tree of nandUa, oijambu and bilva; in each of the couple of months, beginning with Mā rga

ś ī rsa, he should use, one by one, (the wood of) each of these trees (for making a brush) to clean his teeth.

36-37. At the conclusion (of the vow), he should give food with curds, a cushion, a flag and a chowrie, and also five water-pitchers with gems to brā hmanas. He should not have vanity about his wealth; if he has, he gets blemishes.

 

CHAPTER TWENTYSIX

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