Installation of Lakes etc.

Bhishma said:

l-3a. O brā hmana, tell me in detail, about the rite (which is performed) with reference to lakes, gardens, ponds, wells and ponds full of lotuses, and temples of deities. Tell me which brā hmanas are employed as the priests there; (tell me) also (about) the fees to be paid to the priests, (about) the offerings, the time, the place and the preceptor. O you of a good vow, tell me also about the components that are prescribed (for the rite).

Pulastya said:

3b. O king of mighty arms, listen to the description of the rite performed with reference to the lakes etc.

4-6. O best king, this account is narrated in the Purā nas. When Uttarā yana comes, a man, having obtained (i.e. having chosen) the auspicious bright half of a month, on a day declared to be auspicious by the brā hmanas, should get fashioned an altar measuring four cubits, even, and having four corners and four openings in a region free from evil things and near a lake. Similarly there should be a pavilion open on four sides and of the measure of sixteen cubits.

7. Around the altar there should be holes of the measure of the cubit of the middle length and having three belts. O prince, they should be nine, seven or five (in number), and should not have curved openings.

8. The receptacle should be of the measure of the length equal to twelve ań gulas, and six or seven fingers in expanse. The holes should be of the measure of a cubit and should have three belts raised at three steps.

9. On all the sides there should be banners of the same colour, along with flags. He should get fashioned doors of the branches (i.e. parts) of (the trees viz.) Aś vattha, Udumbara, Plaksa and Vata, for the pavilion in every direction.

10-12a. There should be eight sacrificial priests (who recite the prayers of the Rgveda) and eight door-keepers. There should be eight brā hmanas, well-versed in the Vedas, as the mutterers (of sacred texts). He should place (i.e. appoint) best brā hmanas, endowed with all (good) signs, knowing the sacred texts, with their senses curbed and (belonging to good) family and having a (noble) character.

12b-13. In every hole he should put pitchers, and materials for the sacrifice; the seat should be white and (equipped) with a fan; there should be a very big copper-vessel. Then there should be offerings of various colours for each deity.

14-15. The wise preceptor should put (the various things) on the ground after having consecrated them. The sacrificial post, made of the Ksira tree, should be of the length of a cubit or of the size of the sacrificer; desiring his well-being, he should fix it. He should engage twentyfive priests with golden ornaments on their persons.

16-17. He should give to all the priests, equally, golden armlets, bracelets, and also finger-rings, and various kinds of garments; it is prescribed that the preceptor should be given double (of what is given to other priests). He should also give (these things) with a bed and also whatever is dear to himself.

18-20. O king, having first obtained all these, viz. golden (images of) a tortoise and a crocodile, silver (images) of a fish and a (kind of) snake (not poisonous), copper (images of) a shark and a frog and iron (image of) a porpoise, the sacrificer, along with his wife, sons and grandsons, should be bathed by all (brā hmanas) who have mastered the Vedas, with water (mixed) with all herbs.

21-22. (Then) he, having reached the western entrance, should enter the pavilion. He, knowing the truth, should draw a circle with dust of five colours to the accompaniment of auspicious sounds and the sound of kettle-drums; and also (he should draw) a wheel with sixteen spokes and the figure of Brahma within a lotus.

23-24. It should have four corners (i.e. it should be drawn within a square), should be circular on all sides and richly decorated in the middle. The wise one, having fashioned the images of the planets and the regents of the quarters around the altar, should properly install all of them in every direction. Having recited the text sacred to Varuna he should place the pitcher at the centre.

25-26a. The wise should install (the images of) Brahma, Ś iva and Vishnu there only. Having installed (the images of) Vinā yaka, Kamalā (i.e. Laksmī ) and Ambikā (i.e. Pā rvatī ), he should, then, for the peace of all worlds, install (the images of) the group of spirits.

26b-28a. Having thus made the installation with flowers, eatables and fruits, he should cover those pitchers containing gems with pieces of cloth. Having on all sides, decorated the door-keepers with flowers and sandal he should say to them: '(Please) proceed with the sacrifice' and should honour the preceptor.

28b-29. Two (brā hmanas) knowing the Rgveda should be kept (i.e. seated) in the east; two (brā hmanas) knowing the Yajurveda should be kept (i.e. seated) in the south. Two (brā hmanas the) singers of the Sā maveda should be kept (i.e. seated) in the west; and two (brā hmanas) knowing the Atharvaveda should be seated in the north. The sacrificer, facing the east, should sit in the south.

30. He should again tell the sacrificing priests to (commence the) sacrifice: 'Please resort to the muttering of excellent sacred texts.'

31. Having thus advised all those mutterers (of the sacred texts) and he, knowing the sacred texts, having kindled the fire, should offer into it ghee and sacred sticks (to the accompaniment of the recital) of sacred texts.

32a. The sacrificial priests of the Rgveda should make offerings all round into the fire with (the recital of) texts sacred to Varuna only.

32b-35a. Having duly made offerings to the planets, and also to Indra and the lord, to the Maruts, the regents of the quarters and to Viś vakarman, the priest (called) Bahrc (seated) in the east should mutter separately the auspicious Sā ntisū kta, the prayer to Rudra and Pavamā na, the Purusa-sū kta. The priests knowing Yajurveda seated in the south should recite the sū kta (i.e. eulogy) of Ś akra, Rudra, Budha, and also a hymn addressed to the demons called Kusmā nda, the sū kta (i.e. eulogy) of Jā tavedas (i.e. Fire), and of the Sun.

35b-37a. The Sawa-singers seated at the western door (of the pavilion) should sing the Sā mans called Vairā ja Paurusa Sū kta28, Sauparna Sū kta, Rudrasū kta, Saiś ava Sū kta, Pañ canidhā na Sū kta, Gā yatra Sū kta, Jyestha Sā man, Vā madeva Sū kta, Brhatsā man, Raurava, Rathantara, the celebrated Gavā m Vrata, (the hymns called) Rak-soghna and Tama.

37b-38. The priests of the Atharva Veda (seated) in the north, should, resorting mentally to Lord Varuna, repeat the Sā ntika and Paustika hymns (from the Atharvaveda).

39-41a. Having thus fully made the consecration of the image at night of the previous day, and having brought earth from a hamlet where cowherds and cows stay, and where elephants, horses, chariots and anthills are found, he should put it and the herbs also into pitchers. Then bringing the yellow pigment, white mustard, sandal and a fragrant gum resin, he (i.e. the sacrificer) should be bathed with (water mixed with) the five products of a cow.

41b-43. Having thus first duly done the bathing of the sacrificer to the accompaniment of great religious texts, and having thus spent the night in the acts performed according to sacred precepts, he should at clear daybreak give a hundred or eighty-eight or fifty or thirtysix ortwentyfivecows to brā hmanas.

44-45. Then when the time of an auspicious moment of the Sun's entrance into a zodiacal sign approaches, he should take down into water, a cow decorated with gold to the accompaniment of Vedic texts, divine music and various musical instruments. O king, that cow should be given to a singer of Sā mans.

46-48a. Then having taken a golden vessel (decked) with five jewels, and then having fully placed into it the (golden) crocodile, fish etc., he should put it, while held by four brahmanas well-versed in Vedas and Veiā ñ gas, and containing the water of great rivers, into water with its opening turned down and facing the north.

48b-49. Then having well-bathed (the image of) Mā yā, he should put it (into water) to the accompaniment of the sacred hymn Ā pohisfha and then having come (back) to thf pavilion, and having honoured the members (of the sacrificial session) he should make offerings on all sides.

50. Then he should make offerings for four days. He should perform the (proper) rite on the fourth day and at that (rite) also he should give (presents to brā hmanas) according to his capacity.

51. Arranging the sacrificial vessels and the sacrificial material, he should distribute these equally among the priests.

52. Then he should pull down the pavilion; and he should give the golden vessel and a bed to a brā hmana. Then, according to his capacity, he should feed one thousand, or eight hundred or fifty brā hmanas.

53-54. The rite about the lakes is thus narrated in the Purā nas. The same rite is prescribed in the case of all wells and reservoirs of water and lotus-pools; and in the case of installation (of images).

55. In the case of palaces and gardens the difference lies in the sacred texts (i.e. the sacred texts are different). In the case of one who does not have the capacity (to spend so much), the rite as decided by Brahma (is to be performed) with half (the expenditure).

56. When (the means) are few, the rite should be performed (as in the case of a rite with one fire) by (men) free from the vanity of wealth. The water that remains in the lakes in the rainy season after such a rite is performed, is considered to be equal to (i.e. gives the fruit of) the Agnistoma sacrifice.

57. That (water) which remains (in the lakes) in the autumn gives the fruit described above. That (water) which remains in the lakes in the cold and winter seasons (comprising of the months of Mā rgaś ī rsa to Phā lguna) is equal to the Vā japeya and Atirā tra sacrifices (i.e. gives the fruit of Vā japeya and Atirā tra).

58. That (water) which remains (in the lakes) in the spring season is equal to (i.e. gives the fruit of) the Aś vamedha sacrifice; and that water too that remains (in the lakes) during the summer excels (the fruit of) the Rā jasū ya (sacrifice).

59-60. O great king, he, the pure one, who, of an extremely pure mind, performs these special religious deeds, goes to Brahma's abode only, and (there) rejoices for many Kalpas. Having moved in many worlds, and having enjoyed (in) the worlds like Svah, with beautiful ladies for two parā rdhas (i.e. for a very very long period), he, again goes to Vishnu's place, obtainable by the power of deep and abstract meditation.

 

CHAPTER TWENTYEIGHT

The Planting of Trees

Bhishma said:

l-2a. O brahman, tell me in detail about the rite (which is performed) with reference to (the planting of) trees. Also tell me about the worlds that are said (to exist).

Pulastya said:

2b-3. O King, I shall describe to you the rite with reference to the (planting) of trees in gardens and other places. O lord of the worlds, having accomplished everything as in the case of the rite with reference to the lakes, he should worship the priests, parts of the pavilion and also the preceptor like that (i.e. in the same way).

4-5. He should similarly honour brā hmanas with gold, garments and anointment. He should cover the trees with garments after having sprinkled them with water containing all herbs and with curds, and (after having) decorated them with curds and sacred grains. Their ears should be pierced32 with a golden needle.

6-8. He should also give (i.e. apply) collyrium to them with a small golden stick. He should also get fashioned seven or eight silver fruits; and should put each one of them on the altar (in the form) of the trees. Here the incense of guggulu is the

best. O king, having filled pitchers with seven kinds of grains, having covered them with cloth, (having applied) sandal and anointment to them and having placed them in copper-vessels, he should put them on the trees.

9-10a. After worshipping them in the evening, and after properly making offerings to the regents of the quarters (and gods) like Indra, the brā hmanas should thus consecrate the tree.

lOb-11. Then from the midst of the trees, he should give a cow covered with white cloth, with her girdle made of gold, her udders decorated with bell-metal and looking charming with golden horns and with her face turned towards the north.

12-15. Then the best brā hmanas should bathe with (the water in) those very pitchers to the accompaniment of religious texts (used at the time) of holy bathing, and also of musical instruments and auspicious songs and also to the accompaniment of sacred texts from the Rgveda, Yajurveda and Sā maveda and texts sacred to Varuna. The host, having bathed and put on a white garment, should worship with grandeur, all the well-composed priests with (i.e. by giving them) cows, golden strings with bracelets, rings and sacred threads, as well as garments, beds, pieces of furniture and wooden sandals. For four days he should bathe with milk.

16. He should perform a sacrifice with ghee, barley or even with black Sheshamum. The sacrificial sticks of Palā ś a are recommended. Similarly a festival (should be celebrated) on the fourth day.

17-I8a. He also should give presents (to brā hmanas) according to his capacity. He should, without being jealous, do whatever is most desirable. He should give double (the presents given to brā hmanas) to the preceptor; and having saluted him, he should seek his pardon.

18b-19a. A wise man, who celebrates the tree-festival according to this rite, obtains (i.e.fulfils) all his desires, and an endless position.

l9b-20. O lord ofkings, he, who, thus installs (i.e. plants) a tree, would also live in heaven as long as three myriads of Indras (rule there); and would save (from falling into hell), past and future men (i.e. his relatives) equal to the number of hair on the body (i.e. a large number).

21-22. He attains great prosperity (making) rebirth difficult. Even that man, who listens to this, or makes others to listen to it (i.e. reads it to others), is honoured by gods and in the world of Brahman. The trees alone make a sonless person have a son.

23-24. They offer libations etc. to plants at sacred places. O lord of kings, plant an aś vattha tree even with great effort. It alone will give you a thousand sons. And by (planting) an aś vattha a man becomes wealthy; the aś oka (tree) destroys grief.

25. The plaksa tree is said to give (the fruit of) a sacrifice; the kñ ra tree is said to cause (long) life. Jatnbuki gives daughters; dā iimi gives a wife.

26. Aś vattha leads to the destruction of diseases; palā ś a gives (i.e. takes one to) Brahman. A man who plants a vibhitaka (tree) becomes a ghost.

27. (The planting of) Añ kola tree leads to the expansion of the family. Health is (caused) by (the planting of) the khadira (tree). The sun is ever pleased with the nimba shoots.

28. God Ś iva (is pleased) when ś ri (tree is planted); and Pā rvati (is pleased) with the red lodhra (being planted). The celestial nymphs (are pleased) with (the planting of) ś imś apā, and the best Gandharvas with the kunda tree.

29. (One would get) groups of servants (if one plants) tintidika tree; similarly (the planting of) vañ jula (leads to the rise of) robbers. Candana, and panasa also give religious merit and wealth.

30. (Planting of) catnpaka gives good fortune, and that of karira makes one an adulterer. (Planting of) tā la destroys one's progeny; while (planting of) vakula (i.e. bakula) expands the family.

31. The planting of coconut tree brings many wives, while planting of the grapecreeper (makes one have) an all-beautiful (wife). Similarly (planting of) koll causes sexual enjoyment; (planting of) ketakl destroys one's enemies.

32. These trees and others which are not mentioned (here) are givers (of various objects). Those who have planted trees will go (i.e. attain) high position.

 

CHAPTER TVVENTYNINE

The Vow Called Saubhā gyaś ayana

Pulastya said:

1. Similarly I shall tell you about another (vow) fulfilling all desires. Those who are well-versed in the Purā nas know it to be Saubhā gya-ś ayana.

2. Formerly when worlds like Bhū h, Bhuvah, Svah and Mahah were burnt, then the good fortune of all the beings became (concentrated) at one place.

3-5a. All that, having reached Vaikuntha, remained in the chest of Vishnu. O king, then, when, after some time, at the time of creation again, the world was covered over with Ahamkā ra, and was linked to Pradhā na and Purusa, and when the rivalry between Brahma and Vishnu had increased, a terrible tawny flame of fire arose.

5b-7. Heated by the flame, the good fortune (of the beings) which had resorted to Vishnu's chest, turned into a liquid (form), even before it reached the surface of the earth; and intelligent Daksha, Brahma's son, drank it which caused good form and handsomeness — when it was thrown up from the heaven.

8. (By drinking that) great power and lustre came to the great Daksha. The remaining, which fell on the earth, became (divided) into eight parts.

9-10. From them the seven herbs, causing good fortune, came up: sugarcane, the tā lā tree, beans, rice, the product of the cow's milk (i.e. curds), saffron and flowers, and the eighth one was salt. (This group of eight) is called the group of the eight things leading to good fortune.

11. From that which Brahma's son, well-versed in concentrated meditation, drank in olden times, a daughter sprang up. She is called Sati.

12-13. Since she excels the worlds in charm, she is also called Lalitā. The tridentholder (i.e. Ś iva) married the goddess (who was the most) beautiful in all the three worlds, and who was full of auspiciousness in the three worlds, and who gave enjoyments and salvation (to people). What is it that a man or a woman does not get by worshipping her devoutly.

Bhishma said:

14. O sage, tell me in what way that Lalitā is to be propitiated. Tell me also its mode which would lead to the peace in the world.

Pulastya said:

15-16. Having reached the spring season (i.e. when the month of Caitra in the spring comes), he, who is dear to the people, should bathe with Sheshamum in the morning of the third day of the bright half (of Caitra). It is said that on that day that goddess of an excellent complexion was married by the universal soul (i.e. Ś iva) to the accompaniment of sacred hymns (recited at the time) of marriage.

17. He should worship the lord of the universe along with her only on the third day (of Caitra) with fruits of various kinds, lamps and incense with offerings.

18. Having bathed (her) image with the five products of cow and with water mixed with sandal, he should worship Gaurī with (the image of the god) having the crescent-moon on his head (i.e. god Ś iva).

19. (While worshipping) the feet (of the images) of Ś iva and Gaurī (he should say: ) 'Salutation to Pā talā '. Saying, 'Salutation to Ś iva and Jayā ' he should worship the ankles of both.

20. (Saying) 'Salutation to Tryambaka and Bhavā nī ' (he should worship) the two shanks of Rudra (and Lalitā ). (Saying: ) 'Salutation to 'Rudreś vara and Vijayā ' (he should worship) the knees (of the images).

21. (Saying) 'Salutatiou to Harikeś a and to you, O giver of boons' (he should worship) the thighs. (Saying) 'Salutation to Rati' he should worship the waist, and (saying) 'Salutation to Ś ań kara* he should worship Ś ań kara.

22-23. (Saying) 'Salutation to Kotavī and the Trident-holder' (he should worship) the two armpits and the Trident-holder respectively. (Saying) 'Salution to you, Mań galā ', he should also worship Rudra and the breasts (of the image of Gaurī ). In the same way he should worship Ś iva (saying) 'Salutation to Vedā tman' and should worship the throat (of Gaurī 's image saying) 'Salutation to Rudrā nī.'

24. He should worship Viś veś a (the lord of the universe, saying) 'Salutation to Tripuraghna'. (Saying) 'Salutation to Trilocana' he should worship Hara, and should worship the arms (of Gaurī 's image, saying) 'Salutation to you, O Kā lā na-lapriyā '.

25. He should always worship the ornaments (of the image saying) 'Salutation to Saubhā gyabhavana (i.e. the abode of good fortune)'. He should worship the mouth (of the image saying) 'Salutation to Svā hā Svadhā ' and should worship Ś ū lin (i.e. the Trident-holder saying) 'Salutation to ī ś vara'.

26. (Saying) 'Salutation to Aś okavanavā sinī ' he should worship (the image's) lips, granting well-being. He should worship Hara (saying) 'Salutation to Sthā nu'. In the same way he should worship the face (of the image saying) 'Salutation to you, O Candramukhapriya'.

27. (Saying) 'Salutation to Ardhanā rī ś vara', he should worship (Ś iva, and should worship) the nose (of the image of Gaurī, saying) 'Salutation to you, O you of white complexion.' He should worship Lokeś a (the lord of the worlds saying) 'Salutation to Ugra', and should worship the eyebrows (of Gaurī 's image saying) 'Salutation to you, O Lalitā '.

28. He should worship Purā hartā (saying) 'Salutation to ś arva', and should worship the (image's hair saying: ) 'Salutation to VasudevI'. (Saying) 'Salutation to Srī kanthanā tha', he should worship Shiva's hair.

29-32a. Saying 'Salutation to Bhī marū pinī, of a terrible and fierce form, and to Sarvā tman', having duly worshipped Hara and the group of eight objects causing good fortune he should place them before him. (They are: ) greasy beans, saffron, milk, cuminseeds, tā la, sugarcane, salt and gourd as the eighth. He should offer this group of eight 'saubhigya' (to a brā hmana), as it causes good fortune. Having thus presented all that in front of Ś iva and Pā rvatī, he should eat Ś rń gā takas in Caitra, and should sleep on the (bare) ground, O you tamer of enemies.

32b-34a. Then again in the morning, having bathed and muttered sacred texts (and thus having become) pure, and having honoured a brā hmana couple with flowers, clothes and ornaments, he should give a couple of golden images (of Ś iva and Pā rvatī ) along with the eight auspicious things to a brā hmana, (saying) 'May Lalitā be pleased here (i.e. as a result of this vow) with me'.

34b. O king, he should always do like this on the third (day of every month) for a year.

35. Listen to the speciality (that lies) in eating (Ś rń gā takas etc.) and in the sacred text used at the time of making an offering. In Caitra water (flowing from) a cow's horns is recommended while in Vaiś ā kha cowdung is recommended.

36. Mandā ra-ñ ower is recommended in Jyestha, and bilva-leaf in Asā dha. In Ś rā vana curds should be eaten and water flowing from darbhas should be drunk.

37. In the month of Aś vina milk should be drunk, and ghee mixed with coagulated milk should be eaten in Kā rtika. He should drink cow-urine in Mā rgaś ī rsa, and ghee in Pausa.

38-39. He should eat black Sheshamum in Mā gha and the five products of cow in Phā lguna; and at the time of making an offering he should say: 'May Lalitā, Vijayā, Bhadrā, Bhavā nī, Kumudā, Sivā, Vā sudevī and also Gaurī, Mań galā, Kamalā, Satī and Umā be pleased'.

40. Then in the twelfth month he should worship Krishna on the twelfth day; similary he should worship Laksmī along with her husband there only (i.e. on the same day).

41. A wise man desiring his well-being in the next world should similarly worship Brahma with his wife on the full-moon day.

42-43. Similarly desiring his well-being he should give the Saubhā gyā staka (i.e. the group of eight things leading to good fortune). (He should also offer) the flowers of mallikā (i.e. jasmine) and of aś oka, lotuses, kadamba flowers, blue lotuses, campaka flowers, flowers of kubjaka, karavira, bā na, and fresh lotuses. Sinduvā ra flowers and (other) flowers are recommended in all the months.

44. The flowers of japā (i.e. the china roses), safflowers, flowers of mā lati, ś atapatra and karavira flowers when available are always recommended.

45-46a. Thus, for one year, a man or a woman or a maiden, having duly observed a fast at night and having devoutly worshipped Ś iva for a year, should give a fully furnished bed at the end of the vow.

46b-47a. Having placed on the bed golden images of Umā and Maheś vara, and also (the image of) a bull with a cow he should offer it to a brā hmana.

47b-48. A man, who, for one year on the twelfth day (of every month) worships Keś avawith Mahā laksmī, and Brahma with Sā vitrī fulfils all desires that he thinks of.

49-50a. He, free from vanity of wealth and free from pride, should worship other couples (i.e. couples of images of other deities), according to his capacity, with garments, grains, ornaments and gifts of cows and other large quantities of valuables.

50b-51. He, who properly observes the vow of Saubhā gya-ś ayana, obtains all desired things and an eternal position. He should, while observing this vow, abandon eating one fruit each month.

52-53a. O king, he (then) gets success and fame. O king, he who makes gifts at the vow of Saubhā gya-ś ayana, is not separated from good fortune, good health, handsome form, garments, ornaments and decorations.

53b-55a. He, who observes the vow of Saubhā gya-ś ayana for twelve years, or for seven or eight years, is honoured in in Brahma's world. Then having reached the world of Vishnu and that of Ś iva, and being honoured there he duly lives there for a couple of Kalpas.

55b-56a. O lord of men, a lady or a maiden who observes that vow, also, being graced by the favour of Lalitā, gets the same fruit.

56b-58. He too, who listens to (the account of the vow) or intends to observe it, becomes a Vidyā dhara, and lives for a long time in heaven. This vow was formerly created (i.e. introduced) by Madana. It was observed by Ś atadhanu and Nara, also by Pavana and Nandī. How then, O lord of people, is it not wonderful? '

 

CHAPTER THIRTY

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