Origin of Vishnu s Steps:

Bhishma said:

l-4a. Having reached the sacrificial mountain, the powerful Vishnu planted his foot (-steps) there. What is the purpose of this line of the foot (-steps) which the lord of lords planted? O highly intelligent one, tell me (about) that. O great sage, tell me which demon he subdued after having planted his foot (-steps) there. The residence of Vishnu is in heaven, the great-souled one lives in Vaikuntha. How is it that he planted his foot (step) in the human world?

4b-5. O brahman, lords of gods (i.e. great gods) with Indra as their leader, and also devotees who continuously (please) the lord by means of great penance (live in the world of gods). It is said that the residence of Ś rivarā ha is in the Mahar-woń d.

6-8. Similarly the residence of Nrsimha, the great-souled one, is said to be in the Jana-v/oń d. The residence of Trivikrama is said to be in the 7" < 2/> ar-world. Tell me in detail, O brahman, how (is it that the lord), leaving these worlds, planted his two foot-steps on the earth and (how is it that he) planted his footsteps on the sacrificial mountain in this place, viz. Puskara, which is sacred to Brahma. By hearing (this account) all sins will certainly perish.

Pulastya said:

9. That you have asked properly, listen attentively to (the account as to how) in olden days, lord Vishnu having come to the sacrificial mountain, planted his foot (-step) on the embankment of it.

10-12a. O Bhī sma, formerly in the Krtayuga Vishnu performed a (mighty) deed for the attainment of gods' purpose and for the (good of the) earth. The stronger demons, having conquered gods along with Indra, had brought under their control the entire heaven, after subduing the three worlds.

12b-14a. The very mighty demon Bā skali had made the stronger demons the enjoyers (of portions) at sacrifices. When the three worlds with the mobile and the immobile were reduced to this condition, Indra, being disappointed with life, became very much distresed.

14b-16a. (He thought: )'Due to the grant of boon to him by Brahma, that Bā skali, the lord of demons, cannot be killed in a battle by all the residents of heaven. So surrounded (accompanied) by all gods in the world of Brahma, I shall seek refuge with the lord (i.e. Brahma). There is no other course.'

16b-18a. O Bhī sma, thinking thus, the lord of gods, surrounded by all residents of heaven, quickly went to Brahma's place. Surrounded by those residents of heaven he reached (i.e. touched) the feet of Brahma and told (i.e. acquainted) him (with) what should be done about the world and also about the worst calamity that had befallen the world.

18b-20. " O god, do you not know wherefrom fear has come to us? O lord, I have told you what the demons have snatched, and also everything of (i.e. done by) that wicked Bā skali; you are our grandsire; (so) do (something) without delay (to save us). O lord of gods, think now about some measures for world-peace.

21. When they (i.e. the demons)have been watching, the rites laid down in the ś rutis and smrtis have not proceeded. Everyday they are causing harm to us.

22. As an insignificant person speaks about (i.e. gives importance to) his own interest, in the same way, we who have thrown into the background your obligations, have always spoken to (i.e. requested) you.

23-24. If a man with a false mind does not do (i.e. return the favour) thousandfold to him who has obliged him, then for that bad and shameless man of wicked action and scorched by obligation there is residence in hell alone.

25. Goodness does not lie in this much (i.e. in merely) returning an obligation; but those whose minds are bent on selfishness do not do even this (i.e. do not even return a good turn).

26. (I wish) if only the stability of the world should not have become a cause of worry; my heart is rent into a hundred (pieces); it is not satisfied (i.e. happy).

27. I am going (i.e. wandering) here and there (for help). (Please) drag us up who are drowned (in grief), by telling us a means by which our lustre will again shoot up.

28. I have told you as I have seen the world. You (can) see it as it is. It is bereft of Vedic studies and the exclamation ofVasat. Festivals (and other) auspicious (rites) have ceased.

29. Contact with study i.e Vedic study has been abandoned (by the brā hmanas); agriculture is given up; it (i.e. the world) is left by administration of justice; it remains merely in breath (i.e. it is barely alive).

30. The world has met with distress; and by (the passing of) this much time we are exhausted."

Brahma said:

31. I know that Bā skali has become arrogant as a result of (my) having granted him a boon; I think he cannot be conquered by you; (but) he will be conquerable by Vishnu.

32-33. Having restrained (his senses) Brahma then remained in his original nature (i.e. resumed his usual silence). When the self-born Brahma was thinking about him, the four-armed one (i.e. Vishnu) came there after a while merely as the result of Brahma's meditating on him, when all (the gods) were looking on.

Vishnu said:

34. Warded off (by) me, O Brahman, stop this meditation. I, for whom this meditation was intended, have approached you.

Brahma said:

35. It is indeed a great favour that the lord has manifested himself here. Who else would have so much anxiety for the world as the lord has?

36. For the (good of) the world I brought about its creation. Virtually the world depends upon you. There is no doubt about this.

37-38. You should protect the world, and Rudra should destory it. When such was the case with the world, Bā skali snatched off the kingdom consisting of the three worlds and of the mobile and immobile, of (i.e. from) this great-souled Indra. O Keś ava, help your servant by offering him counsel.

Vā sudeva (i.e. Vishnu) said:

39. That demon (viz. Bā skali) has been now immune to being killed due to your having granted him a boon. By captivating him he must be conquered by intelligent handling.

40. I shall be a dwarf, the destroyer of the demons. This one (i.e. Indra) should go with me to Bā skali's residence.

41. Having gone there he should ask him for this boon for me:

42. 'O king, O magnanimous one, give (a piece of) land (measuring) three steps to this short brā hmana. This is the request I make to you'. Asked by Indra the lord of the demons might offer even his own life.

43-44. O grandsire, having accepted the gift from that demon, having bound him carefully and made him the resident of the nether world, I shall be (born), taking the form of a boar, to kill that wicked one. There is no uncertainty about this. O Indra, move on quickly.

45-46a. Having thus told (Brahma) he ceased (speaking) and disappeared. Then after some time, when Vishnu was conceived by Aditi, many fearful ill omens appeared.

46b-47a. When Vishnu, the prop of the entire world, was conceived (by Aditi), an excellent auspicious omen also appeared.

47b-48. Breezes carrying the fragrance of Mā lati flowers blew. Then, having reached (i.e. at) the time as ordained, the god, the lord of gods (i.e. Vishnu), kind to all beings, of pure and scanty hair, having the beauty of the moon, the conch and the (sun-) rise, became (i.e. was born as) Aditi's son.

49. When Vishnu thus descended (on the earth), the faces of Siddhas, gods and demons with the winkings of their eyes stopped, were pleased; and that day, too, on which Vishnu got into that excellent womb, was having breezes, of scanty pollen, blowing (gently).

50. That respectable Aditi also, having the unborn one (i.e. Vishnu) in her womb, walked charmingly, distressed by her heavy hips. Her face was dull, gloomy and pale. Thus she carried the embryo that was heavier and was (lying) low (in her womb).

51. When, Nā rā yana thus entered the womb (of Aditi) as a result of the past and future (deeds), all beings got their desires fulfilled without any difficulty.

52-53. (When) the wind was blowing very gently; and (when) indeed people had gone to other regions by isolated paths; when the sky was being deserted by dustparticles and when darkness was gradualsly disappearing; (and) when Vishnu was in (Aditi's) womb, that mother of gods entertained a malicious design.

54-55. Listen to it, O lord of kings, in succession: " What is the use of proceeding in order? I shall spring over the heaven; and I shall make that Bā skali, the lord of demons, the resident of the nether world. I have (already) given wealth and handsomeness to Indra.

56. I alone shall be able to destroy the demons. I shall throw (at them) volleys of arrows and trains of discs in many ways.

57-58a. (I shall also discharge) multitudes of maces for the destruction of the demons; and as fate would have it, I shall make gods the residents of heaven and the demons the residents of the nether region".

58b. (Thus) the words that were (lingering) inher mouth at once came out.

59. " See (now), I shall, through anger, bind the chief of the demons in such a way as was not thought of before, nor seen before nor (also) heard of before.

60. Formerly I have given wealth and handsomeness to Kaś yapa. Why has he lost his energy and (why is) the wind gusty?

61. My eyes are as it were reeling; let me not have conceived this form. By what am I possessed that I am uttering these improper words? "

62. Got into (i.e. caught between) alternatives she repeatedly reflected in her heart. She carried (in her womb) the divine lord for a thousand divine years.

63. Then Vā mana (i.e. Vishnu), the cause of the beings, was born of her — (Vā mana) who, when born, attracted the eyes of the demons.

64. As soon as that Janā rdana, the god of gods, was born, rivers flowed with clear water, and fragrant breezes blew.

65-66. Kaś yapa too obtained pleasure due to that bright son. O lord of men, no sooner was Janā rdana born, than the minds of all the residents of the three worlds were full of enthusiasm, and kettle-drums that were beaten in heaven gave out sounds.

67-68. Due to extreme joy the delusion and miseries of the three worlds came to an end. The group of Gandharvas sang with notes full of emotion; and the groups of heavenly damsels, mingling with their lords, and full of emotions, danced there (i.e. in the heaven). In the same way, groups of Vidyā dharas and Siddhas wandered in (i.e. being seated in) aeroplanes.

69-71. They discussed the verdict about good and bad deeds and exhibited acting and singing. Free from passions and full of pain and pleasure they sang songs, and being in the heaven they danced and (i.e.since they) have gone to the heaven from here after having obtained it by dint of their religious merit. Then some, being very much delighted, uttered (the words: ) 'Victory (to you), O lord'. Others, with a steady mind, repeated these words loudly. Others secretly meditated upon him through fear of (re-) birth and for the destruction of old age and death. Thus the entire world was fully delighted.

72-73. (It was said: ) 'Though a dwarf, this is the lord, who has been born for you, and after having approached whom, Brahma had told (i.e. requested) about the (wellbeing of the) world. This one (i.e. he) is Brahma, Vishnu and Maheś vara (i.e. Ś iva) himself; also be is the sacrifices; he is the heaven. There is no doubt about it.

74. This entire world — immobile and mobile — is pervaded by Vishnu. He, the self-born one, though one only, is known to be many.

75. The crystal-gem is (i.e. appears) variegated at a place where there are colours (which get reflected in the gem). The self-born one behaves in the same way (i.e. appears to be many) due to (his contact with) the constituents (like sattva, rajas and tamas).

76. As the Gā rhapatya fire gets another name, similarly this lord gets appellations like Brahma etc.

77-78a. By all means god Vā mana will accomplish this feat (of subduing Bā skali).' When the residents of heaven were thus thinking and reflecting, (Vishnu), with Indra, went to Bā skali's residence.

78b-80. Having seen (i.e. he saw) the city adorned with prominent white buildings approachable by Gandharvas, and decorated with all (kinds of) jewels, and wellseparated (from one another) by big roads; (it was) adorned with hundreds of elephants always in rut, resembling the mountain of collyrium, and born in the family of divine elephants.

81. (It was also) adorned with horses with bodies having (almost) no flesh (i.e. having slim bodies), having small ears, having the speed of the mind, having long necks and long prominent parts of the foreheads above the eyes.

82. There were thousands of courtesans having excellent complexion like the interiors of lotuses, having faces resembling the full moon, and skilled in conversation and caressing.

83. There was no religious merit, no lore, no architecture, no art that did not exist (i.e. that was not found) in the city of this Bā skali.

84-86. It was crowded with hundreds of gardens. In it having a series of social festivals, endowed with all chief demons except Yama, resounding everywhere with sounds of lutes, flutes and tabors, sons of Danu, always joyful, decorated with many jewels, were seen sporting likegods on the Meru mountain. There was a great sound of (the recitation of) the Vedas made by the venerable demons.

87-88. That demon Bā skali having subdued the three worlds lived happily in that city, the sins in which were destroyed by the smoke of the ghee of (i.e. put into) fires, and by wind, in which the breezes were made fragrant by the moving about of the fragrant incense, and which was crowded with virtuous demons.

89-90. Living there he protected the three worlds along with the mobile and the immobile. He was conversant with righteousness, was grateful, truth-speaking, and had his senses controlled, was handsome, and knew the good and bad ways of life of the ancient gods. He was well-versed in the Vedas, was a protector and was kind to the distressed.

42 The three Ś aktis (powers) are — (1) Prabhutva — personal pre-eminene; (2) Mantra — good counsel; (3) Utsiha — energy. Sā dgunya — the six expedients to be used by a king in foreign policies: (1) Sandhi — peace or alliance, (2) Vigraha — war, (3) Tina—march or expedition, (4) Sthā na or Ā sana — halt, (5) Samś raya—seeking shelter, (6) Dvaidha or Dvaidhibhā va— duplicity. Vedā ń ga — Name of certain classes of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the mantras in ceremonies. They are six in number: (1) Siksā — the science of proper articulation and pronunciation; (2) Chandas — the science of prosody; (3) Vyā karana — grammar; (4) Nirukta — etymological explanation of difficult Vedic words; (5) Jyotisa — astronomy and (6) Kalpa — ritual or ceremonial.

91-92. He was endowed with all the (regal) powers like the Vedic, that of good counsel, personal preeminence and energy. He was interested in the six measures to be practised by a king, and talked with a smile. He knew the essence of the Vedas and the Vedā ń gas, performed sacrifices and was engaged in (practising) penance. He was not ill-mannered and always abstained from causing harm to others.

93. He honoured those who deserved honour, was pure, pleasing, and worshipped the venerable. He knew all objects; he was invincible, agreeable and of a pleasing appearance.

94. The demon had ample grains, wealth, and vehicles. He always accomolished the three objects (of worldly existence). He was the best person in the three worlds.

95-97a. He always lived in his own city And always removed the pride of gods and demons. In this way he protected all the beings in the three worlds. When he was the king (i.e. in his kingdom) there was no mean person, no poor person, no sick person, no short-lived person, no unhappy person, no foolish person, no person of a dull form, no unfortunate person, nor a person that was expelled.

97b-99a. Seeing that excellent chief of the demons, who was endowed with multitudes of pure qualities and who was bright like the sun, and taking him to be a person of a controlled mind, and capable of sustaining the three worlds, Indra was amazed.

99b-100a. O king, seeing Indra to have entered the city the demons maddened for fight, said this to the lord of demons:

100b-101a. " It is something strange that Indra is doing when he, all alone, except being accompanied by a short preeminent brā hmana, is coming.

101b-102. O king, tell us what we should do now." He said to all the demons: " Assembled together you remain in the city. Let the lord of gods enter the city. Today he is to be honoured by me."

103. In the meantime that short (brā hmana) and Indra arrived there; they were looked at affectionately by the lord of demons.

104. He regarded himself as blessed and the king, the leader of the demons said (to them) after saluting them:

105-106. " Today, in the three worlds, there is no person who is luckier than I, who, chosen by Glory, am seeing Indra coming (to me). With a desire to receive something from me he will beseech me. I shall certainly give (up) even my life for him who has come to my house.

107a. (I shall even give up) my wife, sons, and also my residence. What then should I say (even) about the three worlds? "

107b-108. Going to meet him, and bringing him near himself with respect, and embracing and greeting him, and carefully offering him welcome and worship with materials of worship etc. he brought him (i.e. Indra) into his house.

109. (He said: ) " Today my birth is fruitful, all my desires are fulfilled, that, O Indra, I am seeing you who have visited my house.

110. O lord of gods, I have (today indeed) been proclaimed to be the king of demons by you who have come to my house. It is my great religious merit.

111. O Purandara, one would get that fruit, which is obtained by sacrifices like the Agnistoma, on seeing you.

112. I have today obtained that fruit which is obtained by the grant of land, or of cows to a priest, or (the fruit that is obtained by the performance) of the Rā jasū ya sacrifice.

113. O Vā sava, you are not to be seen by little penance. Tell me what I can do, that is dear to you, in my house.

114. Do not entertain any other doubt inyour heart. Know that it shall be done even if it is very difficult.

115. O you, killer of enemies, I am lucky, I have obtained religious merit on having seen you, since I have saluted your feet adored by excellent gods.

116. O lord, tell (me) all that has made you come (to me). I take the intention of your arrival to be a great surprise (your arrival has caused surprise)."

Indra said:

117. O Bā skali, I know you to be the chief among the pre-eminent demons. It is not a great surprise to have seen you, O best of the demons.

118. Suppliants who have visited your house never go (back) being averse (i.e.

disappointed). You are the desire-yielding tree to the suppliants. There is no other donor (like you).

119. In lustre you (i.e. as far as lustre is concerned) are comparable to the sun; in (i.e. as far as) depth (i.e. seriousness is concerned), you are the earth and in (i.e. as far as) wealth (is concerned) you are like Nā rā yana.

120. This short brā hmana is born in the auspicious family of Kaś yapa.

121. I was requested by him: " Give here (a piece of) land measuring the distance covered by three steps, to me who want a fire-sanctuary where I would perform a sacrifice." I have, therefore., O lord, asked you on his behalf.

122-123. O Bā skali, having overpowered (me) you have taken away the three worlds belonging to me. I have nothing to subsist upon; I am poor; I do not want for myself what you desire to give. For someone else I am going to beseech you as a suppliant (does). For this (brā hmana) I have turned a suppliant. Do what is proper.

124. You, who have exalted the family, are born in the family of Kaś yapa. You are born from the womb of Diti and your father is revered in the three worlds.

125-126. Knowing that you are like this I am requesting you. O demon, give a piece of land measuring three footsteps to this one (i.e. this brā hmana) — this dwarf, with short limbs, who desires to have a fire-sanctuary.

127. I do not dare to give the portion of land belonging to someone else. This is what is given (i.e. what is said) by me since you asked me to ask for something. You may give the piece of land measuring three steps if your preceptors and ministers agree.

128. When I, your kinsman of the same family have come to your house as a suppliant, do what is proper.

129. O you hero, O you lord of demons, O you of great lustre, if you like then quickly give (a piece of land) to this short, great-souled (brā hmana).

Bā skali said:

130. O lord of gods, welcome and well-being to you. With pleasure look upon yourself as the highest object of all.

131. The grandsire, having placed the burden (i.e. the responsibility of looking after the three worlds), given to meditation and reflecting upon the highest position, lives happily.

132. Keś ava(i.e. Vishnu), exhausted due to (having fought) many battles, after having given up anxiety about the world, and after having gone to the milky ocean, sleeps (there) happily.

133. O Ś akra, even all other powerful demons having weapons were destroyed by you without (the help of) anybody else.

134-135a. The twelve Adityas, the eleven Rudras, the two Aś vins, the Vasus and eternal Dharma are enjoying the portions of sacrifice in the heaven (only because they have) resorted to the power of your arms.

135b-136a. You have performed a hundred sacrifices endowed with excellent sacrificial fees; and O Pā kaś ā sana, you killed Vritra Namuci.

136b-137. Powerful Vishnu, who obeyed your order, formerly also killed Hiranyā ksa, the brother of Hiranyakaś ipu. He also killed Hiyanyakaś ipu by striking on his shank.

138. All demons seeing you, when you, with the thunderbolt in your hand and seated on the head of Airā vata, come to the battle-field, flee away.

139. In no way shall I be even equal to one-thousandth part of you who formerly defeated the very powerful demons.

140. O lord of gods, you are like this. What need I say about you? You have arrived here with a desire to emancipate me.

141. I shall do (what you tell me). There is no doubt that I shall even give up life. For what purpose, O lord of gods, you have asked me to give this land?

142. Let all these — my wife, sons, cows, and whatever other wealth I have, and also this entire kingdom of the three worlds be given to this brā hmana.

143. There is no doubt that infamy will accrue to me and my ancestors, viz. 'Bā skali did not give to Ś akra (what he asked for and) who had come to his house.'

144. Even if some other suppliant had come here, he would be dearer to me. You are especially so. Do not hesitate at all.

145. O lord, O god of gods, it causes me great shame that you have asked only for a piece of land measuring three steps and that too for the sake of a brā hmana.

146-147. I shall give this brā hmana excellent villages and will give you heaven; (I shall give him) horses, elephants, land, wealth and ladies with sprout-like breastnipples, seeing whom even an old man becomes young. The brā hmana will receive those ladies and this earth.

148-149a. I shall give (these things), O lord of gods. (Please) favour me (by accepting them).

When, O king, Bā skali had said these words, his family priest Uś anas (i.e. Ś ukra) said these words to the lord of demons:

149b. " O lord of demons, you are a king remaining in (i.e. having) eightfold prosperity.

150-151. (But) you do not realize what is proper and what is improper. (You also do not understand): 'I should give something to someone after having consultations with my ministers and after having assessed what is proper and what is improper'. Having conquered the gods along with Indra you have obtained the kingdom of the three worlds. (Just) as the sentence (I am speaking) is over you will be made a captive.

152-153. This dwarf is that eternal Vishnu only. Do notgive (anything) to him. This is the one who is the killer of your father, mother, and relatives. He has formerly cut off (i.e. destroyed) your family and will do the same in future.

154. Interested in the well-being of Ś akra and others he does not know (i.e. does not care for) moral merit. He is the deceitful one who vanquished the demons with trickery.

155. He has manifested this form of a dwarfish brā hmana through trickery (only). What is the use of prolixity in this matter? Nothing should be given to him.

156. You will perish even if you give a (particle of) land measuring just the foot of a bee. This is the truth, the only truth I have heard about."

157. Even though he was thus addressed by his preceptor he again spoke (these) words: " O preceptor, desiring religious merit I have made this promise.

158. It is the eternal duty of the good to keep their promise. If this is revered Vishnu then there is none else luckier than I (am).

159. (Even) after receiving a gift from me he (still) desires to become (i.e. to be called) a god, (then) I am, O preceptor, again made blessed by this god.

160. I have seen him, whom the devotees meditating on him with concentration and the brā hmana also, do not see.

161-163. They, who give gifts with darbhas and water in their hands and utter the sacred text, 'May the revered Vishnu, the highest soul and the eternal one, be pleased, ' share (i.e. obtain) salvation. If there was any doubt doing this act (of giving, it was because) I was advised and was determined to be a fool by you. There is nothing that should not be given even to an enemy when he comes to one's house.

164-166a. O preceptor, having given thought to this, I shall give even my life to this dwarf and heaven to Indra. In this world that gift which causes suffering is said to be impure." Having heard this, the preceptor remained there with his face hung down in shame.

Bā skali said:

166b-167a. O god, when you have asked for (a gift of land) I should give you the entire earth. It would be shameful to me to give him (the piece of) land measuring three (foot-)steps.

Indra said:

167b-169a. O lord of demons, these words which you have said to me are true; (but) this brā hmana has asked me for a piece of land measuring three (foot-) steps (only). He has asked me for this much land; and I have (therefore) asked you to give that much (only). You, the son of Danu, have thus been implored by me. Grant me this boon.

Bā skali said:

169b-170a. O King of gods, accept from me (the piece of land measuring) three (foot-) steps for (this) dwarf; (and) O lord of gods, live there (i.e. in the heaven) happily for a very long time.

170b-171a. Saying so, Bā skali then gave (the piece of land measured by) three (foot-) steps to the dwarf, after (pouring) water (on his hand), saying, 'Let Hari himself be pleased with me.'

171 b-172. Desiring the well-being of gods, Hari (i.e. Vishnu), when he was given the gift by the lord of demons, gave up the dwarf-form and with his face turned towards the north, he having reached the sacrificial mountain, took possession of the worlds.

173. The residence of the demons came to be put under the god's left foot. Then the lord of the world first put his step on the Sun.

174. He placed the second step on Dhruva, and with the third, the god of wondrous deeds, struck the universe.

175-176. When the universe was pierced with the tip of his toe profuse water flowed out. That stream, having inundated all Brahmā -worlds one by one, and also the place of Dhruva, the world of the Sun, and the sacrificial mountain, entered, having washed Vishnu's feet, the Puskara (Tī rtha).

177-178. He, who, having gone to (the spot) where the footprints were produced on the earth, bathes in the well in the hermitage (there), gets the fruit of the Aś vamedha (sacrifice) merely by seeing (the spot). With the group of the twentyone attendants he obtains (i.e. reaches) Vaikuntha.

179. Then having enjoyed many pleasures (there) for three hundred Kalpas, he, at the end of it (i.e. that period), becomes a sovereign emperor on this earth.

180. O Bhī sma, the stream of water that flowed out from the tip of (Vishnu's) toe, is called the river Vishnupadī (since) it sprang up from Vishnu's foot.

181. For this reason (i.e. this is the reason why), O king Gań gā became (i.e.

came to be known as) Vishnupadī, which has pervaded all this universe along with the mobile and the immobile.

182. That auspicious water, which entered (Puskara after flowing out) from the wound (i.e. the hole made into) the universe caused by the tip of (Vishnu's) toe, obtained the status of a divine river. It is that river called Vishnupadī.

183. O you illustrious one, that divine river, with a desire to favour all, has occupied the universe with the mobile and immobile, by means of its splendours.

184. Vā mana said to that Bā sakali: " (Now) fill out (i.e. give space for) my steps". He hung down his face (as) he did not find an answer (i.e. a solution).

185-186a. Seeing him silent the family-priest (i.e. Ś ukra) said (these) words: " The power of giving is natural (i.e. it cannot be increased and so) we are not able to create (another earth where Vā mana could puthis steps). O lord, he has given you whatever land exists."

186b-187. Bā skali said to Vishnu: " That much earth (i.e. of that extent) which you formerly created (has been given to you); I have not held it back. The earth is small (and) you are great; (and) I am not capaū le of creation.

188. O lord, your will power always prevails." Vishnu, finding no reply, and taking him to be truth-speaking, (said to him):

189-190. " O chief of the demons, tell me, which desire (entertained) by you I should satisfy. Since I have in my hand the water offered by you, you, deserve a boon. You are an auspicious receptacle of boons. I shall give what you desire. Ask for the object of your desire." ---------------

191-193. He (i.e. Bā skali) then requested Janā dana, the lord of gods: " O, lord of gods, I seek devotion to you and death at your hands. I shall enter Svetadvī pa, which is inaccessible to the ascetics." When he spoke thus, Vishnu, said to him: " Do remain (there) till the end of the age of the world. When I, taking the boar-form, shall enter (i.e. come to) the earth, I shall kill you when you will come before me."

194. The demon, thus addressed by him, went away from him. Then, O king, Vā mana occupied all worlds.

195. Those demons then gave up speaking truthfully with gods. The powerful lord, having snatched the three worlds, disappeared.

196. Bā skali lived happily in the nether world where he took residence. The wise Indra also protected the three worlds.

197. This manifestation of the lord of the world is called Traivikrama. It is connected with the rise of the Ganges and is the destroyer of all sins.

198. O king, I have told you this origin of the steps of Vishnu hearing which a man becomes free from all sins.

199. At the sight of the three steps of Vishnu, (the effects of) an evil dream, an evil thought, a difficult or bad deed perish quickly.

200-202. Sinful beings (have emancipated themselves) age after age after having seen (the steps of Vishnu). O Bhī sma, Vishnu has shown ingenuity in manifesting the steps. A man, who, observing silence, climbs up (the mountain) and takes up the pilgrimage of Puskara gets thefruit of Aś vamedha (sacrifice). He is free from all sins and would go to Vishnu's city.

 

CHAPTER THIRTYONE

The Account of Ś ivadū ti

Bhishma said:

1-2. O revered one, the killing of Bā skali is a great wonder I have heard (the account) being narrated by best brā hmanas (that Vishnu) had taken the form of Trivikrama (i.e. Vmana) when he had formerly subdued Bali, the son of Vairocana who even now stays in Pā tā la.

3. (Tell me now as to) how Nā gatī rtha came into being, and also (tell me about) the origin of goblins, and how Ś ivadū tī came there and who made her auspicious.

4. O great sage (tell me) who took Puskara into the intermediate space. Tell me all this as (you told me) about the killing of Bā skali.

5. Formerly (i.e. when he subdued Bali) god Vishnu had trodden upon the earth. What is the reason for the second treading for which he (again) did it?

6. Tell me all that accurately and as it took place, for it destroys sins, and should be heard by him who desires his well-being.

Pulastya said:

7. O king, you have put on me this load (i.e. volley) of quesiions through curiosity only. O best king, I shall tell you all as it happened.

8. The subduing of Bā skali (took place) in connection with the steps of Vishnu. You have heard all that. I have narrated all that to you.

9-10. When the age of Vaivasvata (Manu) set in, Vishnu again did it. The three worlds were occupied by Bali. Powerful Vishnu, having gone all alone, subdued Bali like that in a sacrifice. The lord of gods again trod upon the earth.

11. O king, Vā mana appeared like that. Vā mana having become Trivikrama, again became Avā mana (non-Vā mana).

12. O you descendant of the Kuru (-family), I have told you all (about) this becoming visible (of Vishnu). O you of a great vow, listen as to how the place sacred to the Nā gas (came about).

13-15. Ananta, Vā suki and the very powerful Taksaka, Karkotaka — the chief of Nā gas, and also another Nā ga (named) Padma, Mahā padma, as well as Ś ań kha, and Kulika, the undefeated one: these were the heirs of Kaś yapa and had occupied the world. Their issues also ocoupied this world. These (issues) were crooked, performed fearful acts, had sharp mouths, and were strong with poison.

16. Seeing dull persons, they reduced them to ashes in a moment. O king (merely) by seeing them people perished (i.e. died).

17-18a. Day by day very terrible destruction took place. All the beings seeing their destruction sought refuge with the great god Brahma.

18b-19a. O king, with this object in mind all the beings saw the ancient (god) born from a lotus and named Brahma and said to him:

19b-22a. The beings said: " O lord of gods, the origin of the worlds, O highest god, protect us from the great-souled serpents of sharp fangs. We, the extremely distressed ones, day by day are seeing (i.e. anticipating) fear. All men, beasts and birds will be reduced to ashes. O god, you fashioned the creation of the world; but that is being destroyed by the serpents. O grandsire, considering this, do what is proper."

Brahma said:

22b-23a. I shall undoubtedly protect you. Go to your (respective) residences without anguish and fear.

23b-24a. Thus addressed by Brahma, who had manifested his form, all the beings, being very much pleased, returned (home) after having praised the self-born one.

24b-25a. When the beings had left, Brahma who was very angry, called the serpents led by Vā suki and cursed them.

Brahma said:

25b-27. The wicked ones are day by day eating the beings. Men and beasts, bitten by serpents, are perishing. (He said to them: ) Since you are always destroying the men born of (i.e. created by) me, therefore due to my terrible wrath, you you will meet with a terrible destruction in the future Vaivas-vata Manu-ages.

28-29. Similarly king Janamejaya, of the Lunar dynasty will burn you in blazing fire by (performing) serpent sacrifice; and the son of your mother's sister (viz. Garuda) will (also) swallow you. Thus all of you of wicked hearts will perish.

30a. I curse the thousand families (i.e. the effect of my curse will last) till only one family (of the serpents) survives.

30b-31a. When Brahma spoke like this, the excellent serpents, trembling, fell at the feet of Brahma and said these words to him):

31b-32. " O revered sir, O you cause of the beings, our species is crooked. O god, you have effected in us profuseness of poison, cruelty and biting. Then how do you curse us now? "

33. Brahma said: " Granted that I have made you of crooked hearts. Then, why say much? You (should) always eat without anxiety."

34. The serpents said: " O lord of gods, fix a rule and allot separate places (to men and us) and bring about an agreement between men and us.

35. You have given us this curse that a man (called) Janamejaya will bring about a great destruction of the serpents in a serpent-sacrifice."

Brahma said:

36. There will be a man, best among the knowers of the Veda, by name Jaratkā ru. Jaratkanyā will be given to him (in marriage). A son will be born to her.

37. That brā hmana will be your protector and the purifier of your family. I shall also bring about an agreement between the serpents and men.

38-39a. So listen with concentration to my order. 1 have given you three places of residence, viz. Sutala, Vitala and the third called Talā tala. You will go there.

39b-41. By my order, enjoy there pleasures of various kinds. Remain there till the seventh Kā la i.e. the kalpa period. Then at the beginning of the Vaivasvata the son of Kaś yapa, Suparna the relative of all gods, the devourer of all serpents, will be born.

42. Then the progeny of the serpents will be burnt by fire. There is no doubt that your progeny will be (burnt by fire). Those serpents who are cruel and wicked will perish. This (statement) will not be falsified.

43a. You should eat that being which is possessed by death and also (you should eat) a man when (he) has done harm to you.

43b-44a. Of those men, who are endowed with charms against snake-poison or spells or snares, you should be afraid. Do not entertain any other idea in your mind. Otherwise you will perish.

44b-45a. When Brahma finished speaking thus all the serpents went to the place named Sutala. All (the serpents) lived in the lower world enjoying pleasures. They lived there comfortably.

45b-46. Thus having received a curse and a favour from Brahma, they lived in (the lower world viz.) Pā tā la with their hearts pleased. Again when (some) time passed, they thought like this:

47. 'There will be born a king of the Bharata race, and a descendant of Pā ndu who, through some (stroke of ill) luck, will destroy us.

48. How is it that the grandsire, the lord in (i.e. of) the three worlds, the creator, and the one respected by the world cursed us?

49. We have no other recourse than god Brahma. That god stays in Vairā ja, the best residence.

50. Now, that god, living in Puskara, is performing a sacrifice. Going (there) we shall propitiate him. Being pleased he will grant (us) a boon'.

51. Thinking thus, all the serpents, having reached the sacrificial mountain, resorted to its slope.

52. Seeing the serpents fatigued like that cool streams of water, turned towards the north, came out and delighted all.

53. O best among the Bharatas, as a result of those (streams) Nā gatī rtha was formed. Some call it Nā gakunda; others call it a river.

54-55a. The sacred place is the holiest of all and destroys (i.e. removes the effect of the) poison of serpents. Serpents do not cause any harm to any member of the family of those mortals who bathe there on the fifth day of Ś rā vana.

55b-56a. There is no doubt that Brahma gives an excellent place to those men who offer Ś rā ddha to their dead ancestors in that region.

56b-59a. Realising the fear of the serpents, Brahma again said the words which he had uttered before: " That fifth day (of Ś rā vana) is blessed, removes all sins and is auspicious, since the work of the emancipation of the serpents was done on that day. They befriend him who completely avoids pungent and sour (things) on this day and bathes (an image of) a cow with milk."

Bhī sma said:

59b-60a. You (please) tell me how Shivadū tī was born and how she was installed.

Pulastya said:

60b-61a. O king, a power called Ś ivā, sprung up from the matted hair of Rudra, and determined to (practise) penance went to Nī lagiri. Listen to (the account of) the vow in her (honour).

61b-62a. 'Practising penance, I shall devour the entire world.' With this intention, the beautiful young woman accomplished (the vow of) the five fires.

62b-65a. When that goddess was practising excellent penance, there lived in the wealthy city called Ratnā khya in the middle of the ocean, a demon by name Ruru, who was very lustrous and to whom a boon was given by Brahma. That lord of demons, fearful to all gods, wealthy and respected by many hundred thousands of excellent demons, was like another Namuci.

65b-66. After a long time he went to the city of the regent of the quarter. He, desirous of conquering, and adorned with an army liked enmity with gods. When that great demon rose up, the water of the ocean increased with a great speed.

67-69 Possessed of many sharks, crocodiles and fish it inundated the peaks of mountains. A huge, fearful army, having in it many groups of the enemies of gods, having a variegated beauty due to various armours and weapons, consisting of excellent warriors, set out of the water of the ocean. Elephants, with demon-warriors (on their backs), with moving bells, and endowed with supremacy, and very much demonstrating their similarity with large fish by means of their own figures, moved out.

70. Lakhs and crores of horses, tied with golden strings, resembling rohita fish, arranged in order in the water also quickly moved out with them (i.e. elephants).

71-72a. Similarly, chariots, having the speed of the Sun's chariot, with wheels and sticks and with unrent bamboos, with banners moving (on their tops), made a noise. In the same way warriors, with excellent missiles in their hands, hidden in boats and desiring to cross (the ocean in the boats), victorious in every battle and the followers of the demon shone very brightly.

72b-73a. When in the fights the gods fled, the demons particularly pursued all of them.

73b-74a. Then all groups of gods, distressed with fear and fleeing went to that excellent Nī lagiri, where the goddess herself had remained.

74b-76a. That goddess, Raudrī (i.e. sprung up from Rudra), endowed with penance, blessed one, and the excellent power of Ś ambhu, causing destruction, and known as the night of the destruction of the world, and having eyes like blooming lotuses, seeing the gods distressed with fear and confounded, asked them through amazement:

76b-77a. " I am not seeing any (cause of) fear for you. How is it that all gods, led by Indra, have fled away? ".

The gods said:

7 7b-78. This Ruru, the lord of demons, of a fearful valour and surrounded by great complete army is coming. Therefore, we being distressed, have sought the resort of you, the goddess.

79. Hearing these words of gods she laughed loudly. From the mouth of her who was laughing, excellent ladies came out.

80-81. They all held nooses and goads; their breasts were stout and raised; all held tridents, all were fearful; their mouths had goads in the form of large teeth; they had put on crowns; they bit their lower lips; they frightened the mobile and the immobile with the sounds of their hissing.

82. Some had put on white garments; some had put on variegated garments. The garments of some were dark-blue; some had a strong desire to drink blood.

83. Their faces had various forms; their dresses were of various kinds, so also their bodies. That goddess, causing absence of fear among the gods, was thus surrounded by them.

84-85a. No sooner did she say to the gods, 'O gods, do not be frightened; wellbeing to you', than the demon Ruru came with his complete army, to that excellent Nī la-parvata, in search of gods.

85b-86a. Seeing in front of them the army of gods with the goddess, the demons came there saying, 'Wait, wait'.

86b-90a. Then a great war was waged between them, when all the demons who had come to the battlefield, whose bodies were pierced with arrows, who were moving on the ground, whose staffs were broken in anger, and who were creeping (i.e. moving) like serpents, with the wounded horses, the broken chariots, the injured elephants and the foot-soldiers, with their chests pounded by the mace that came out from the heart of that Ś akti (i.e. that goddess), with their heads cut off with axes and broken with pestles, with their bellies pierced with the tips of tridents, and with their necks cut off with excellent swords, fell (on the ground) in the war, except Ruru.

90b. Then seeing his army destroyed Ruru created (malignant) illusion.

91. Gods and goddesses were deluded by that (illusion) on the battlefield. Everywhere pitch-darkness prevailed due to the malignant illusion.

92. Then the goddess (i.e. Ś ivadū ti) struck the demon with great power. When the demon was struck by her, the darkness (caused) by the demon passed away.

93-94. When the illusion came to an end, the demon Ruru quickly entered Pā tā la. There too the angry goddess, along with (other) goddesses stood before Ruru, the lord of demons, who had gone there before.

95-96a. Cutting off Ruru's head with the tips of her nails, and taking off his skin, she speedily went out of Pā tā ī a, and again came to the Puskara (Tī rtha) and to the mountain (called Nī lagiri), along with the bright and multi-formed army of the maidens (created by her).

96b-98a. The gods saw with amazement the goddess holding Ruru's head and skin and remaining at the place of her penance. Then the magnanimous, hungry and bewildered goddesses (created by Ś ivadū tī ) stood surrounding her and implored her:

98b. " O goddess, we are hungry; give us excellent food."

99. Thus addressed, she pondered over the food to be given to them. But she did not get the food though she very much thought about it.

100. Then she meditated upon the mighty Mahā deva, the lord of beings. He, the three-eyed highest soul, stood up (before her) as a result of her meditation.

101. Rudra said to that goddess: " What is the mission that you desire to tell me? O you goddess, the great creator of illusion, tell me what is in your mind."

Ś ivadū tl said:

102. O you god, in a goat you remain in the form of a goat. These will eat you with great respect as their desired food.

103. O lord of gods, please give them something as their food. Otherwise the mighty ones, desiring food will put me (and roast me) on an iron-spit.

104. The hungry ones may even forcibly devour me. Taking me to be like this (please) prepare (i.e. bring about) food quickly.

Rudra said:

105. O Ś ivadū tī, I am telling you one (incident) that took place in another (i.e.

previous) yuga. My attendants destroyed Daksha's sacrifice (being performed) at Gań gā dvā ra.

106. There (i.e. at that time) sacrifice, being (i.e. turning himself into) a deer ran fast. He was pierced by me with an arrow and (as a result) he was sprinkled with blood (i.e. started bleeding.

107-108. Then Ajagandha sprang up. Gods gave me the (same) name (saying: ) 'You yourself are Ajagandha'. I shall give (these goddesses) other food also. O you Kā larā tri of great lustre and beautiful one, listen to (the name of) the food suited to these (goddesses, now) being told by me.

109-110a. Let that woman, who, while pregnant, puts on or touches the garment of another woman and especially of a man be the food of some of these (goddesses) on the earth, O you chief goddess.

11 Ob111. Also let them forcibly seize the child of such a lady till that child becomes a year old, and then let them remain well-pleased for many hundreds of years. Let others, who will not be worshipped, find a flaw in the lying-in chamber.

112. Also, (some goddesses) seizing new-born infants will live in houses, fields, lakes and also in gardens.

113. Those and others possessing the bodies of those women who always weep, will satisfy themselves (by eating) such women.

Ś ivadū ti said:

114-115. O Ś ań kara, you have given them (food) which is despised and which would inflict pain on them. You do not realize that you should give them some special food. O Ś ań kara, please do not give them food which would cause shame to them, and which would cause pain to the beings.

Rudra said:

116-117a. When, formerly, in Avanti, I (got) Skanda shaved, (that is) when the auspicious tonsure-ceremony of Kumā ra (i.e. Skanda) took place, the mothers, having come there, prepared unprecedented food.

117b. Groups of gods came from the world of gods to enjoy the food of (i.e. prepared by) the mothers.

118-121. At that olden time in their house best gods like Brahma and Gandharvas, celestial nymphs, Yakjas and Guhyakas, mountains like Meru and rivers like Gań gā, as well as all serpents, elephants, Siddhas, birds and killers of the demons, female goblins with vampires and surrounded by all planets had gathered. What should I say, O goddess?

All that was created here by Brahma was given.

Ś ivadū ti said:

122. For these goddesses give me food which is inaccessible in heaven, which is oily, mixed with jaggery, tasty and well-cooked and which is intended for them, and which is not enjoyed by anyone else before, O great god.

123. Thus addressed Maheś vara, the god of gods, told them in the vicinity of Pā rvatī about their food:

124. " I have accomplished the food prepared in many ways. All that is exhausted. And no other (kind of food) is seen here.

125. Tell me what I should today give to you who have come (to me). I have especially to give something quite new.

126-127. I shall give you as food which has never been tasted before by anyone. Below my navel are these two circular long and fruit-like testicles. Even with this food you will have great satisfaction."

128. Receiving that great favour all the goddesses saluted Ś iva. Ś arva said these words to them:

129-130. " The wealth, beasts, sons, wives and houses etc. of those who perform auspicious deeds without laughing, will be given to you by me; and also whatever else is in your mind. Those who by laughing have long teeth (i.e. show their teeth) (will) become poor.

131. Therefore, one who is wise, should not indulge in censuring or laughing (at others). In this world you will be known as mothers.

132-133a. The lineage of those men, who, along with their relatives and kinsmen, prepare (articles from) a lotus, grams, and also cakes and sorts of bread with (i.e. having the shape of) testicles, as an offering, is not cut off.

133b-134. A man who has no son, gets a son; he, who desires wealth, obtains it; he, being handsome, lucky, enjoyer, well-versed in all sciences, is honoured in Brahma's world with (i.e. being taken in) a vehicle to which swans are yoked.

135. O Ś ivadū tī, thus I have given them food. Does it bring shame to you? Please listen to what I said:

136-142. Be victorious, O goddess, Cā mundā; victory to you who snatch away beings. Victory to you who are omnipresent; O goddess Kā larā tri, salutation to you. O you (goddess) endowed with the universal form, O you Virū pā ksī (of deformed eyes), O you Trilocanā, O you Bhī marū pā (i.e. of a terrible form), O Ś ivā, Vidyā, Mahā mā yā, Mahodarā, Manojayā, Manodurgā, Bhī mā ksī, Ksubhitaksayā, Mahā mā rī, Vicitrā ń gī, O you to whom singing and dancing are dear, O you auspicious one, O Vikarā lī, Mahā kā lī, Kā likā, Pā pahā rinī, Pā ś ahastā, Dantfahastā, Bhī mahastā, Bhayā nakā, Cā mundā, Jvalamā nā syā, Tī ksnadamstrā, Mahā balā, Ś ivayā napriyā, Devi, Pretā sanagatā, Ś ivā, Bhī mā ksī, Bhī sanā, O you goddess, Sarva-bhū tabhayań karī, Karā lī, Vikarā lī, Mahā kā lī, Karā linī, Kā lī, Karā lavikrā ntā, Kā larā tri, salutation to you. O you goddes, salutation to you who hold all weapons and who are saluted by all gods.

143. Ś ivadū tī, who was thus praised by Paramesthin Rudra, the great goddess was pleased and said these words:

144a. " O lord of gods, ask for a boon which you have in. your mind."

Rudra said:

144b. O goddess of a beautiful face, being present everywhere grant boons to those men who praise you with this eulogy.

145-146a. May he, who climbing up this mountain, worships you with devotion, have sons, grandsons and prosperity.

146b-147a. He, who hears this eulogy rising from (i.e. about) the goddess, becomes free from all sins, may obtain (i.e. obtains) the highest bliss.

147b-148. If a king, who has lost his kingdom, being controlled and pure, (praises) while observing a fast, (the goddess) on the ninth, or eighth or fourteenth (day of a month), he regains his kingdom, free from enemies, after a year.

149-151a. This power endowed with knowledge is called Ś ivadū tī. O king, he, who listens to this (eulogy) with great devotion, being free from all sins, would obtain the highest salvation. He, who, after having bathed in the water of the Puskara (Tī rtha), recites this (eulogy), gets all this fruit, and is honoured in the world of Brahma.

151b-152a. That house, in which a written (copy) of this (eulogy) is kept, has no fear of terrible fire or fear due to thieves etc.

152b-154. A wise man, who devoutly worships this remaining in a book-form, has everything desired by him — (even) the three worlds with the mobile and the immobile. Many sons are born (i.e. he gets many sons, and also he gets) wealth, grains, and excellent ladies; and also quickly gets gems, horses, elephants and servants. All this will certainly take place in the house in which this is kept in a manuscript-form.

 

CHAPTER THIRTYTWO

Descent of a Holy Place

Bhishma said:

1. O you highly intelligent one. tellme, as a result of which deeds the condition of an evil spirit is produced (i.e. as a result of which one turns into an evil spirit after death); and also (tell me) by (doing which) deeds one is freed from here (i.e. this condition of evil spirit).

Pulastya said:

2. O best king, I shall entirely tell you all this, hearing which you will not be deluded.

3. I shall tell you by which (deeds) one is reduced to the condition of a spirit, and by

(doing which deeds) one is freed from it; (I shall also tell you how) one reaches a terrible hell which is insuperable even to gods.

4. Men who have been reduced to the state of an evil spirit are emancipated by conversation with the good, and by (listening to) accounts of holy places.

5-6. O Bhī sma, it is learnt that in olden times there was a brā hmana, named Prithu, who had fulfilled his vow, who was well-known everywhere, who was always content, who was devoted to the study of sacred texts in his house, who always engaged in the practice of yoga (deep and abstract meditation) and who was a knower of yoga. He passed his time in muttering prayers and performing sacrifices.

7. He was endowed with forgiveness and kindness and with forbearance, and was a knower of truth. He had put his mind in (i.e. practised) harmlessness, and also he was steady in gentleness (i.e. he was gentle).

8. He was devoted to self-restraint and penance and meditation; he was engaged in (performing) rites (in honour) of the dead ancestors and in rites enjoined by the Vedas.

9. He entertained fear of the other world; he was given to truthful speech; he was devoted to (speaking) sweet words and to honouring guests.

10. He was engaged in performing sacrifices and doing acts of charity; he avoided the pairs (of pleasure, pain etc.); he performed his duties; and busied himself in the study of sacred texts.

11. Thus many years passed when the brā hmana, residing in his house, performed acts like these with a desire to conquer (i.e. to go beyond) the worldly existence.

12. He made up his mind to visit holy places: 'Ishall make my body wet with the auspicious water of the sacred places.'

13. At the time of sun-rise, he, having bathed in the Puskara (Tī rtha) and become pure, and muttered prayers and having saluted (the deities), resorted to the path (i.e. walked ahead).

14. In a lonely forest, full of thorny trees and void of birds, he saw in front of him five very fearful men.

15. Seeing the deformed, very terrible men of a wicked appearance he, with his heart slightly frightened, remained still.

16. He, of a sweet tongue, then mustered courage and casting off his fear asked them (in sweet words): " Who are you and what makes you deformed?

17. Or which deed did you perform by (i.e. as a result of) which you got this deformity? How are you like this? Which way are all of you setting on (i.e. where are you going)? "

The evil spirits said:

18. We are always hungry and thirsty, and are enveloped by great grief. We all have lost our understanding, our intellect and have become confounded.

19. We are unable to recognize a direction or an intermediate direction, nor are we able to recognize the sky, or the earth or heaven.

20. But it would be (i.e. it is) a pleasure that we have told all (this) grief (of ours to you). Now it seems to be the morning that the sun is seen rising.

21. I am Paryusita by name. (This) other one is Sū cī -mukha. (This is) Ś ī ghraga.

(This is) Rohaka and this fifth one is Lekhaka.

The brā hmana said:

22. How is it possible that those, who have turned into evil spirits as a result of their deeds have names? For what reason did you have (these) names?

The evil spirits said:

23. I always eat (i.e. ate) dainty food; and would give stale food to a brā hmana. For this reason my name is Paryusita.

24. This one pierced many brā hmanas desiring food etc.; for that reason he is regarded as having the name (i.e. he is named as) Sū clmukha.

25. O best brā hmana, I am (called) Ś ī ghraga for the

reason that when solicited by a hungry brā hmana I moved (away) quickly.

26. This one, through fear of (being requested by) a brā hmana (to give him food), always ate delicious food on the top of the house (to avoid the brā hmana) of whom he was afraid. So he is called Rohaka.

27. This one is called Lekhaka, the most sinful amongst us, who always remained silent, scratching on the ground, when solicited (by someone for something).

28. Lekhaka walks with (great) difficulty. Rohaka has his head hung down. Slgharga has become lame. Sū cī mukha has become (like) a needle.

29. Paryusita's neck is long and he is called pot-bellied. As a result of this sin his scrotum and his lips are protruding.

30. Thus I have told you everything about our mode oflife and its cause. If you have a strong desire, then ask (further questions). When (thus) asked we shall state (further).

The brā hmana said:

31. All the beings that live on the earth, depend upon food. I desire to hear the truth about your food.

The evil spirits said:

32. O brā hmana, listen to (the description) of our food condemned by all beings, hearing which you will again and again censure us.

33. The evil spirits enjoy in those houses where purity is ignored (i.e. which are impure) due to phlegm, urine, feces and the dirt of the bodies ofwomen.

34. The evil spirits enjoy there (i.e. in those places) where the remnants of food are burnt or scattered or thrown out by ladies or which are censured due to fictt.

35. The evil spirits enjoy there (i.e. in those houses) where there is no sense of shame in the hearts (of the residents), in which no sacrifices are performed, and which are void of vows.

36. The evil spirits enjoy in those houses where the elders are not respected, and which are dominated by ladies, and (the inmates of) which are overpowered by anger and greed.

37. O dear, I am ashamed of telling you about my food. It is not possible even to tell you still further.

38. O you of a firm vow, I am asking you about (i.e. as to how to bring about) the cessation of this condition of an evil

429 Padma Purā na spirit. O you whose wealth is penance, tell me how (a man) does not become an evil spirit.

The brā hmana said:

39. A man does not become an evil spirit if he always performs vows lasting for a day or two days or Krcchra Cā ndrā yana and other vows.

40. One who, full of compassion for beings, serves (i.e. worships) three, five or one fire everyday does not become an evil spirit.

41. One who looks equally upon honour and dishonour, upon gold and a clod of earth, and upon friend and foe, does not become an evil spirit.

42. One who is always engaged in worshipping deities, guests and preceptors and also in worshipping his dead ancestors, does not become an evil spirit.

43. One who, with faith, offers a ś rā ddha on the fourth day of a month which falls on a Tuesday in the bright half of a month, does not become an evil spirit.

44. One who has conquered his anger and doubt and is free from desire and attachment, is given to forgiveness and charity, does not become an evil spirit.

45. One, who salutes cows, brā hmanas, sacred places, mountains and rivers, and also gods, does not become an evil spirit.

The evil spirits said:

46. O highly intelligent sage, we have heard about various duties. Being distressed we are asking you. Tell us (about that) by (doing) which a man becomes an evil spirit.

The brā hmana said:

47. If a man, especially a brā hmana, dies having eaten Ś ū dra's food, (with the food) lying in his belly, he becomes an evil spirit.

48. He, who abandons his mother, father or brothers, or his sister or his son in whom no fault is seen, becomes an evil spirit.

49. A man who performs sacrifices for those for whom no sacrifice should be performed, or who does not perform sacrifices for those for whom they should be performed, or who is engaged in serving the Ś ū dras, becomes an evil spirit.

50. A man who takes away a deposit (kept with him), or harms his friends, or is always engaged in cooking for a Ś ū dra, or is a betrayer of trust (i.e. deceives a person who trusts him), becomes an evil spirit.

51. A man who kills a brā hmana or a cow, who is a thief, or who drinks liquor, or who violates his teacher's bed (i.e. his teacher's wife), who abducts a virgin or misappropriates a land, becomes an evil spirit.

52. He who, having received a gift in common, conceals it (for himself), or he who is attached to atheism, is born as an evil spirit.

53. When the best brā hmana was speaking like this, there was (produced) a sound of kettle-drums in the sky and a shower of thousands of flowers discharged by gods fell on the earth.

54. Due to the talk of the brā hmana and his telling about virtue many aeroplanes of the evil spirits came (there) from all sides.

55. Therefore, O Gañ gā suta (i.e. son of Gań gā ), if you want bliss, then being vigilant, make every effort to converse with the good.

56. In the family of him who recites for a lakh of times this account of the five evil spirits — -which is the ornament of all virtue — no one is born as an evil spirit.

57. He, who, endowed with devotion, repeatedly listens to it with great faith, is not born as an evil spirit.

Bhī sma said:

58. Why is Puskara (Tī rtha) said to be (situated) in the sky? How is it that the sages, given to virtue, have it here (i.e. on the earth)?

59. Tell me, who am asking through curiosity, all that as to who secures it and (tell me) howit gives fruit when secured?.

Pulastya said:

60. O king, a crore of sages, living in the southern part came to Puskara to bathe; but Puskara went up to the sky.

61. All the sages, knowing this, absorbed in suspending the breath, remained there for twelve years, meditating upon the highest Brahman.

62. Brahma, great sages, gods with Indra came there. The (great) sages, concealing themselves, told the very difficult restraints:

63. " O brā hmanas, invoke Puskara with a prayer. It will come near you by your reciting (i.e. if you recite) the three jks (beginning with) Ā pohisfha.

64. It will give you fruit by your muttering the expiatory prayer". At the end of the words (uttered by the sages) all brā hmanas did like that (i.e. as they were told).

65-66. The brā hmanas, who did like that according to the instruction, obtained religious virtue. The brā hmanas living in the south and north censured in the codes of laws and other brā hmanas dwelling in mountains do not deserve an invitation to a ś rā ddha. O king, for this reason, it (i.e. Puskara) remained in the sky only.

67. O king, Puskara gives purity (to a person) by bathing

(in it) on the full moon day of Kā rtika. It gives religious merit to all including even Brahma.

68. O king, (persons of) all castes who come there to obtain religious merit become equal to brā hmanas (even) without (the recitation of) a prayer.

69. The day on which the Moon is in the lunar mansion viz. Krttikā on the full moon day of Kā rtika, should be regarded as important, and is good for (taking) a bath and (giving in) charity.

70. When on this day the Moon is in the lunar mansion called Bharanī that (day) also is declared to be very auspicious by the ascetics.

71. That full moon day of Kā rtika on which the Moon enters the mansion called Rohini, that day, O king, is said to be Mahā kā rtikl; it is difficult to be had even by gods.

72. Brahma himself has declared these three lunar mansions (to be auspicious) when they fall on Sundays or Thursdays or Mondays.

73. He, who takes a bath (on one of these days in Puskara), obtains greater religious merit than (by performing) an ASva-medha sacrifice. Gifts (given on one of these days) and also offering of libations to the manes (made on one of these days) become inexhaustible.

74. That combination when the Sun is in the Viś ā khā and the Moon in the Krttikā is called Puskara and very difficult to be had at thePuskaras.

75. Those, who take bath at Puskara, which has comedown (to the earth) from the sky, which is auspicious and which is sacred to the grandsire (i.e. Brahma), obtain worlds of prosperity.

76. O great king, I have told you the truth that these people will not long for any other religious merit done or undone.

77. It is said to be (the best) holy place of all holy places here on the earth. O king, no holy place is said to be superior to this.

78. Especially on the full moon day of Kā rtika that auspicious Sarasvatī that removes sins has arrived (here) from that Udumbara forest.

79-80a. She has filled up (with her water) the holy place resorted to by sages. Not far from it shines the mountain-peak called Nī lā ñ janacaya and darkblue in colour like a grass-plot.

80b-81. Due to her the peak appears to be the Puskara high up in the sky full of lofty multitude of clouds in the rainy season. It was full of the fragrance of Kadamba flowers and decorated with Kutaja and Arjuna flowers.

82-83. It remained there as it were to go up to the path of the Sun. The peak shines (i.e. shone) with beautiful coconuts on all sides. The coconuts were round like the glossy round breasts of ladies full of horripilation. It was adorned all round with the humming swarms of bees.

84-85. It was charming with the notes of cuckoos and full of the notes of peacocks. This auspicious river, having auspicious water, the daughter of Brahma and very beautiful has risen on that charming peak; and from that cluster of bamboos that very great river has flowed towards the north.

86-87a. Not flowing far away from that place she again flows towards the west.

Thereafter that goddess, who was pleased, having given up her concealment, stays manifest due to her compassion for beings.

87b-88a. At Puskara Brahma has given her, having five streams (five names viz.) Kanaka, Suprabhā, Nandā , Prā cī and Sarasvatī.

88b-89. On her bank there are very charming holy places and temples, which have been resorted to by sages and Siddhas from every side. In all these (sacred places etc.) the cause of religious merit is Sarasvatī.

90. Gift of gold, dwelling or land made at these holy places by men who have bathed (i.e. after having bathed) causes great prosperity and generates inexhaustible fruit.

91. The best sages declare that the gift of grains is excellent, and also the gift of oil. That which is given by men at the holy places is said to be superior.

92. A woman or a man, who, being restrained and having fixed her or his mind on the holy places would fast unto death with perseverance, enjoys fruit at Brahma's residence as much as he desires.

93. All those — the immobile and the mobile — who die in her vicinity as a result of the exhaustion of their deeds, get the excellent fruit of a sacrifice which is difficult to obtain.

94. Therefore, men with all their heart should, with great effort, resort to the great river Sarasvatī that gives a charming fruit, gives the reward of religious merit to those whose minds are afflicted with the grief of birth etc.

95. Those who always drink that sacred water there, are not men but gods dwelling here on the earth.

96. That fruit which the brā hmanas get by (performing) sacrifices, (making) gifts, is obtained even by ś ū dras born according to their innate nature by taking a bath here.

97. Even great sinners, by the sight of Puskara, being free from sins, go to heaven after they cast their body.

98. By observing a fast at Puskara a man quickly and with little effort obtains that fruit which is the fruit of a fire-sacrifice.

99. He, who, in the month of Mā gha, offers, with devotion and according to his capacity, Sheshamum to a virtuous brā hmana, would live in the house of Vishnu.

100. That man also, who observes a fast there, bathes and eats the five products of a cow, would obtain (i.e. go to) heaven after death.

101. Even the thieves who live in its vicinity go to heaven due to its power. There is no doubt about it.

102-103. Also men following the occupation of ś ū dras, who, by fasting for three nights, give money to brā hmanas, being endowed with the power due to pious utterances, and being immortal and having four arms, get into a vehicle having a lotusseat and obtain union with Brahman and are not reborn.

104. Gań godbheda is the place where Gań gā came to see and appease Sarasvatī, the best river, rising from the sky.

105-106a. He, who, having gone there, has drunk a cavity-ful pure water (of Gań gā ) resorted to by gods and Siddhas and also the pure water of SarasvatI, worshipped by groups of Vidyā -dharas, attains to that highest (Brahman).

106b-107a. Looking in the east, Sarasvatī said: " O friend Gañ gā, you have left me alone. Where are you going? I am friendless."

107b-l 08a. Gań gā, finding her to be weeping and distressed with grief, came there from the eastern region to see her of afflicted mind.

108b-llla. Seeing the highly virtuous one and having embraced the distressed one, and having wiped her eyes Gań gā said these words at that time: " Oyou glorious one, do not weep. O friend, you have done, for the gods, a difficult task, which none else can do. For this reason, O you highly virtuous one, gods have come to see you. Worship them with words and with mental and physical acts."

11 lb-112a. Sarasvatī, Brahma's daughter, having duly worshipped the best gods, got united with (i.e. mixed with) her friend.

112b-l 14a. The confluence of the two between the Jyestha and the Madhyama Puskara is well-known in the world. Brahma's daughter (i.e. Sarasvatī then flowed) towards the west and Gań gā towards the north. Then all the gods who had come to Puskara, realising the difficult task (she had done) praised her:

114b-115. " You are intellect; you are thought; you are Laksmī (i.e. prosperity): you are knowledge; you are faith; you are highest devotion; you are intellect; you are retentive faculty; you are love; you are forbearance; you are success; you are libation offered to dead ancestors; you are oblation offered to gods; you are pure thought.

116. You are twilight, night, lustre, prosperity, retentive faculty, and faith. You are sacrificial lore, great knowledge, secret knowledge and bright.

117. You are said to be metaphysics, agriculture, and judicature. O you of auspicious water, salutation to you who go to the ocean.

118a. Salutation to you who liberate (persons) from sins; salutation to you, O goddess dear to the world".

118b-119. Thus the divine goddess was praised by (the gods) intent upon securing their own interest. Thus that goddess Sarasvatī, full of all holy places, remained there with all gods, facing the east.

120. She is to be known as Prā cī — these are the words of Brahma. There is a place named Ś uddhavata, said to (be sacred) to the grandsire (i.e. Brahma).

121. Even those, who are great sinners, becoming pure merely by seeing it, obtain the pleasures of the happy persons, in the vicinity of Brahma.

122. Those who observe there a fast unto death, being immortal and having no fear from anywhere, go to heaven in Brahma's vehicle.

123. Those who have even given very little to the knowers of Brahman — to those whose thoughts are fixed on the supreme spirit — have given a hundred existences (are not to be born for at least a hundred existences).

124. Those men who perform there the purificatory rite called Khandasphufita, reach the world of Brahma and are always happy there.

125. The fruit of the worship offered, or prayers muttered or sacrifice performed here, which is obtained by men whose minds are engrossed in devotion to Brahman, is infinite.

126. A person offering a lamp there, gets intellectual vision and becomes one with the supreme soul. A person, by offering incense (there) obtains the place resorted to by Brahma.

127. Or what is the use of talking much? Whatever is offered at the confluence (of Gań gā and Sarasvatī ) is said to give infinite fruit to a person alive or dead.

128-129a. An unending fruit accrues by taking a bath or muttering prayers or performing a sacrifice there. Having come to that place Rā ma offered a pinda and a ś rā ddha to Daś aratha as directed by that (sage) Mā rkandeya.

129b-130a. There is a well with four corners. All men who offer pindas there go to heaven (borne) in a car to which swans are yoked.

130b-l 31. Brahma, the best among those well-versed in (performing) sacrifices, performed at that well a sacrifice in honour of manes in which excellent gifts were given. Vasus should be known as the manes and Rudras as the grandsires.

132. Similarly Adityas are mentioned as their great grandsires. (All these) of the three categories were called and addressed by Brahma:

133a. " Always remaining here you should accept the offering of pindas etc."

133b-134. Since what is done for (i.e. offered to) manes for their maintenance would give unending fruit, the manes and the grandsires also are pleased with them. By the libation they are satisfied and by the offering o f pindas they obtain (i.e. go to) heaven.

135. Therefore leaving everything (else) (a man) should offer pindas at Prā cī na. A son by offering (pindas) should please all his manes.

136. It is preferred and valued by Prā cī neś vara, is called the Aditī rtha (i.e. the best sacred place) and brings about salvation even by (merely) being seen.

137. A person merely by touching the water there becomes free from the bondage of birth (and death); by bathing in it he ever becomes the follower of Brahman.

138. A man who having bathed at Aditī rtha, gives even little food, would generally obtain (i.e. go to) heaven.

139. A man, who, after having bathed there, would offer money with a dish consisting of Sheshamum and rice and with gold, being happy, enjoys in heaven.

140. Prā cī Sarasvatī resides there; what else do men seek? The fruit of a bath in her (water) leads to satisfaction, and is of the nature of (the fruit of) penance, sacrifice etc.

141. Those men who drink the auspicious (water of) goddess Prā cī Sarasvatī are not men. They should be known as gods. So said sage Mā rkandeya.

142. After having reached river Sarasvatī, there is no (strict) rule about bath. (A person can have it) after having eaten food or without having eaten food, or by day or at night.

143. That sacred place, viz. Prā cī na is said to be best of all. It is said to destroy the sins of beings, and to be give religious virtue.

144. Again, those devout persons, who having bathed there, worship Janā rdana according to their capacity, go to heaven.

145. Vishnu is the best among gods. So that place where he resorted to Sarasvatī is a great holy place — so said the son of Brahma.

146. Therefore (i.e. because Vishnu resorted to that place), Sarasvatī, looking upon it as a great and very glorious sacred place, remained there waiting for Mandā kinī (i.e. Gań gā ).

147-148a. The son of Brahma said, that sacred place is the best of all sacred places; gods praised Sarasvatī that remained there, where they obtained religious merit equal to (that obtained by resorting to) Gań gā.

148b-149. Knowing her to be of a melancholy face and of a distressed mind, Brahma created her beautiful friend of spotless eyes.

150-15 la. Vishnu also created Laksmī of eyes like lotuses. Ś iva (called) Nī lakantha, Vrsadhvaja, Vajrapā ni, who was the lord of lords, created Sarasvatī 's friend, viz. Vajrinī, having the lustre of an excellent doe.

15 lb-153a. That great river, that divine beauty, being seen by her friends and being very much delighted started to proceed by the command of gods. Then that Sarasvatī, regarded as the best of all those (friends), turning towards the east, was eager to proceed.

153b-154. Even those beasts who drink the water of Prā cī Sarasvatī go to heaven as the best brā hmanas (go to heaven) by (performing) sacrifices. Prā cī Sarasvatī at this place should be looked upon as the desire-yielding gem.

155-156. Like it this great river has become the fulfiller of desires. Having seen (i.e. flowed towards) the southern direction she has gone to the west. She said to Gań gā: " Go to the eastern region; forget me not; O goddess, go as you had come."

 

CHAPTER THIRTYTHREE

Rama's Visit to Mā rkandeya's Hermitage

Bhī sma said:

1. O sage, how was Rā ma enlightened here by Mā rkan-deya? How did they meet? When did they meet?

2. Whose son was Mā rkandeya? How was the one of great penance born? O great sage, tell me the exact explanation of his name.

Pulastya said:

3. I shall tell you about the birth of Mā rkandeya. In the old Kalpa there was a well-known sage by name Mrkandu.

4. The illustrious (sage), the son of Bhrigu, practised penance with his wife. When he was living in a forest, a son was born to him.

5. That boy, superior in virtues, became five years old. At that time a sage saw the boy roaming about in the courtyard.

6. Remaining there for a pretty long time, he knew the future (events in the life of the boy). He was asked by the boy's father: " What is the spanof the life of my son?

7. Calculate and tell me (the number of) years (of the span of his life — whether they are) few or many." Thus addressed by Mrkandu, the wise sage spoke:

8. '" O best sage, the Creator has determined (the span of) your son's life to be six months. Do not grieve. I have told you the truth."

9. The father, having heard what the sage had said, then performed the threadceremony of the boy.

10. And the father said (to the son): " O son, salute the sages." Thus told by the father, he took delight in saluting people.

11. He did not care for the (high) caste or the absence of it (in the case of persons whom he saluted since) he saluted (persons belonging to) all castes. (In this way) five years and twentyfive days rolled by.

12. There were going seven sages along the path. The boy saw them, and he saluted them all.

13. The boy having a staff and wearing a muñ i/ā -girdle was addressed by them: " Live long". Having spoken thus, they observed (that) the boy (would) be short-lived.

14. O king, knowing that his life would be just five days (more), they were frightened. Taking the boy, they went near Brahma.

15. And, O king, leaving (i.e. placing) him there, they saluted the grandsire. They gave Brahma information about (i.e. told Brahma the account of) the boy. Then he saluted Brahma.

16. In the presence of the sages, Brahma said to the boy: " Live long". Then all the sages, having heard those words from the grandsire, were pleased.

17. The grandsire, seeing the sages, was amazed and said (to them): " Tell me for what purpose this boy has come to me and also tell me who is."

18. Then, O king, the sages told him everything. " This is the son of Mrkandu. His life is short. Make him long-lived.

19. The sage (Mrkandu) tied a (muñ jā -) girdle (round) his (waist), gave him whose life was short a sacred thread and a staff (i.e. the sage Mrkandu performed his thread-ceremony) and advised him:

20. 'O boy, salute every person whom you see going about on the earth'. The father said these words to him.

21. O grandsire, we, who were going on a pilgrimage, saw, by chance, this boy disposed to saluting (everyone he saw).

22. We said to him: O son, live long. How will our words along with (words uttered by) you come true? "

23. Thus addressed by them, Brahma, the grandsire of the worlds (said): " This land stands fearless due to true words (being spoken on it)".

Brahma said:

24. This boy, Mā rkandeya, will have the (span of) life as I (shall have). (This) best sage is commended by me (to be present) at the beginning as well as at the end of a Kalpa.

25-26. Thus the sages having got the boy made safe by the grandsire, sent him to the earth, and proceeded with their pilgrimage. Mā rkandeya went home. When they had left, he said to his father:

27. " Sages, teachers of the Vedas, had taken me to Brahma's world. Having made me a long-lived person (i.e. granting me a long life) and having given me boons, they sent me (home).

28-29. (They gave me) this and other things. The cause of your anxiety has (now) gone. I shall be present continuously at the beginning and also at the end of a Kalpa, as a result of the favour of Brahma, the creator of the worlds and the father (of all). Being eager I shall (now) go to Puskara to practise penance.

30-31. There I shall wait upon the grandsire, the lord of gods. I shall please Brahma, who fulfils all desires, who destroys all enemies, who gives all pleasures, who is the highest object of Indra and others and who is the grandsire of all the worlds."

32-33a. Having heard the words of Mā rkandeya, the best sage Mrkandu was extremely pleased. Being relaxed in a moment, and mustering courage with a good (i.e. strong) mind, he said these words:

33b-34a. " Today my existence is fruitful and my life has proved to be well-lived, since I have seen the grandsire, the creator of all worlds.

34b. With you as my son, upholding (i.e. continuing my) family, I am having an heir.

35. Go and see the lord of gods, the grandsire, living at Puskara. When that lord of the worlds is seen (by a man) neither old age nor death (comes to him).

36. Men obtain pleasures, and also prosperity and inexhaustible penance. There are three white peaks and three streams.

37. Similarly there are three (holy places called) Puskara. We do not know the reason (for this number three): There is Kanī yā rñ sa (Puskara), (there is) Madhyama (Puskara) and there is Jyestha (Puskara).

38-39. There are also the three white streams called Srń ga. The three viz. Brahma, Vishnu and Rudra are always present in the vicinity of the (three) Puskaras. O great king, there is no other place more auspicious than these. The water there is free from dust, is pure, and is well-known in the three worlds.

40-4la. The blessed (alone) see Puskara, the path to Brahma's world. (The fruit that) one, who maintains the sacred fires for full one hundred years, obtains, is equal (to the fruit that one would get) by giving at Puskara on (just) one full moon day of Kā rtika.

41b-42. O boy, you have, without effort, accomplished that which I could not do, or what I could not accomplish by means of deeds (i.e. rites), viz. you have conquered death that takes away everyone. There you saw that Brahma, the lord of gods and the grandsire of all the worlds.

43. There is no other mortal on the earth who can be compared to you, who, being just five years old, have pleased me.

44. As a result of my boon you will obtain the resemblance of a long-lived one (i.e. you will live a very long life); there is no doubt about it; for such is my blessing.

45-47a. All they (i.e. all people will) say to you: 'Go to the worlds liked by you.'" A hermitage was (then) set up by Mrkandu's son, who had thus obtained (his father's) favour. It is (called) Mā rkandeya's Hermitage. One would get the fruit of Vā japeya (sacrifice) by bathing there and by (thus) purifying (oneself). A man (who bathes there) becomes purified from all his sins and lives a long life.

Pulastya said:

47b-49a. Similarly I shall narrate to you another old historical account as to how Rā ma brought about the sacred place, viz. Puskara. Rā ma, having come from Chitrakū ta with Sitā and Lakshmana, to Atri's hermitage, asked the best sage.

Rā ma said:

49b-50. O revered saint of a good vow, tell me which are the auspicious sacred places or which is the sacred place, going where, a man is not separated from his relatives?

51. I am being tormented by the three, viz. this residence in the forest, the death of King (Dalaratha) and the separation from Bharata.

52. The best brā hmana (i.e. Atri), having heard the words uttered by Rā ma, and having thought for a very long time, said these words:

Atri said:

53. O you here, the perpetuator of the Raghu-family, you have asked well. My father has fashioned the well-known sacred place, viz. Puskara.

54. (He has also fashioned) the two well-known mountains Maryā dā and Yajñ a. Between them there are three wells (called) Jyestha, Madhyama and Kanisthaka.

55. Go to them and gratify Daś aratha by offering him a pinda. It is the best among the holy places and the best place of pilgrimage.

56. O you, perpetuator of the Raghu-family, there is a well, containing good water, called Aviyogā. O you descendant of Raghu, there is also another well containing good water called Saubhā gya-kū pa.

57. If pindas are offered into these (wells), the manes obtain salvation till the time of the destruction of beings. This (is what) the grandsire said.

58. O Rā ghava, go there; and come back again.

Saying 'All right' Rā ma too decided to go (there). 443

59. Having approached Rksavā n and Vidiś ā city, and having crossed (the river) Carmanvatī, he reached Yajñ a-parvata.

60. Having crossed it speedily, he arrived at the Madhyama Puskara. He fully gratified the manes and gods with (libation of) water.

61. After Rā ma had finished his bath, he, the intelligent one, saw the best sage, viz. Mā rkanda, arriving (there) with his disciples.

62. Having gone facing (i.e. to) him, and having respectfully saluted him he asked him: " O lord, in which direction is the well called Aviyogadā (i.e. that brings about union)?

63. I am Daś aratha's son, known by people by the name Rā ma. By Atri's instruction I have come here to see that Saubhā gya-vā pi.

64. May the revered one tell me about the place and the two wells." Thus addressed by Rā ma, Mā rkanda replied:

Mā rkandeya said:

65. Well, O Rā ghava, well-being to you; you have done a meritorious deed, since, now, while on a pilgrimage to sacred places, you have come here.

66-67a. Gome, come along, see that Aviyogadā vā pī (i.e. the well bringing about union). Here union with all (one's kinsmen) — residing in the other or this world and living or dead — takes place.

67b-68. O king, at that time, Rā ma, the elder brother of Lakshmana, having heard these words of the best sage, remembered king Daś aratha, Bharata with Shatrughna, and other citizens also.

69-70a. When he was thinking like this, the evening-time came on. Rā ma, having offered the evening prayer with the sages, slept there that night with his brother and wife.

70b-71a. At the end of the night and after his sleep was over Rā ma verily remained in Ayodhyā with his father, mother and others.

71 b-72. When his auspicious marriage took place, he was seated there along with his wife and many relatives and was surrounded by sages. Lakshmana also saw him exactly like that i.e. along with Sī tā.

73. In the morning he told all that to the sages. The sages also said: " O best among the Raghus, it is true.

74. Ś rā ddha is said to be essential on having the sight of the dead. The manes have a longing for prosperity and they desire food.

75-76. O Rā ghava, they appear before a devout person in (his) dream. O Rā ghava, surely for fourteen years you will not have separation from your brother, father and Bharata. O hero, perform a Ś rā ddha (in honour) of King Daś aratha.

77-78. All these sages, your devotees, are impatiently waiting for the exact moment (i.e. for the invitation). Six best brā hmanas are present at the Ś rā ddha: I myself (i.e. Mā rkandeya), Jamadagni, Bhā radvā ja, Lomaś a, Devarā ta and Ś amlka. O mighty one, fetch the requisites.

79. The chief (things are): Iń gudi, an oil-cake with badaras and ā malakas; ripe coconuts, roots of various kinds.

80. O you of a good vow, satisfy the brā hmanas with musk, and flesh and various kinds of grains, and by offering a ś rā ddha.

81. He, who, being restrained and having come to the Puskara-forest, and having controlled his diet, satisfies his manes (with a ś rā ddha), would get the fruit of a horse-sacrifice.

82. O Rā ma, we are (now) going to Jyestha Puskara to have a bath (there)." O king, speaking thus to Rā ma all the sages went (to Jyestha Puskara).

83-84. Rā ma said to Lakshmana: " Bring me a deer fit for a sacrifice. Also bring a hare with bright eyes, black vegetable, jambiras, and various important roots, as well as ripe kapitthas and whichever other fruits (you can get) at (i.e. for) the Ś rā ddha.

85. This should be (done) quickly, O Lakshmana." Lakshmana did all that according to the instruction of Rā ma.

86. Having brought badaras, iñ gudis, vegetables and various roots, Rā ma made a great heap of them.

87. Having cooked and made ready (the food), Jā naki reported to Rā ma. Rā ma bathed in the Yoga-vā pī and looked after the sages.

88. All the sages that were invited by Rā ma arrived when the sun moved on from the mid-day and when it was eighth muhū rta of the day.

89-90a. Janaka's daughter, Vaidehī ) (i.e. Ś itā ), having seen the sages that arrived there, being abashed, left Rama's vicinity and with her eyes blooming with amazement, and reflecting and trembling, she remained somewhere else.

90b. The brā hmanas, who had come there at the time of the ś rā ddha, did not know this.

91. Rā ma fed the brā hmanas according to the proper procedure (and) as prescribed in the Smrtis; he performed all the auspicious rites that were prescribed (in the Vedas).

92-93. He also performed the rite as prescribed in the Purā nas after (having performed) the sacrifice in honour of the Viś vedevas. When the priests had eaten (the food), and when they were dismissed after the pindas had been offered in due order and after gifts had been given to them according to (Rama's) capacity, and when the chief brā hmanas had left, Rā ma said these words to his beloved.

94-95. " O you of charming eyebrows, why, did you disappear (i.e. go away) when you saw that the sages had come here? Tell me all the true reason for this. Do not delay. There must be some reason for this. Do not hide it from me. O you of bright smile, I swear you by my life and that of Lakshmana also."

96. Thus addressed by her husband at that time, Sī tā remained with her face hung down through shame. Shedding tears, she said (these) words to Rā ma:

97-98. " O lord, listen to what kind of miracle I saw here. O Rā ma, the lord of kings (i.e. Daś aratha) being thought of by you, came here with all ornaments (on his person). Two more persons also, (adorned) like that (came there). O you descendant of Raghu, they were united with the bodies of the brā hmanas.

99. On the bodies of the brā hmanas I saw the manes. Seeing them and (overcome) with bashfulness, I went n\v.i\ from your vicinity.

100-101 a. You fed the brā hmanns, you performed tin-Ś rā ddha according to the proper procedure. O you killer of the heroes of the enemy, how should I, clad in barkgarments and deer-hide, move before the king? I have told you the truth.

101b-102. Kaikeyl had taken away all the silken garments. Since then I, clad in tattered garments, and knowing that I have to resort to (i.e. live in) a forest, I do not (i.e. did not) say anything, so that you should not be unhappy.

103-104. I am neither thinking of (my) mother or (of my) father, O conqueror. O lord, O Rā ma, I swear by your feet that I pass my days repeatedly and incessantly thinking as to when this residence in the forest will come to an end.

105-107. How should I, with my own hand give (i.e. serve) the king (with) food which even a servant of servants would not enjoy? How would I, who was formerly seen by the king adorned with all ornaments, and who had fanned him with a fly flapper in my hand, (now) like this (i.e. reduced to such a condition) dare give (him i.e. serve him with food)? How should I, with my body smeared with perspiration and dirt, see the king (now)?

108-109a. It is clear that he, emancipated by you, his son, has reached heaven. Seeing me, an innocent unhappy young lady, being distressed in the forest, the king would have been pained; so I concealed myself.

109b-110a. O Rā ma you are like my (own) life; so nothing is to be concealed from you. This being the truth I touch your feet (i.e. I swear by your feet that this is the truth)".

110b-lll. Hearing those (words of Sī tā ), Rā ma was pleased. He put that sweetspeaking beloved (of his) on his lap and embraced her closely and respectfully. The two heroes (i.e. Rā ma and Lakshmana) then took food and after (they had eaten) Sitā took food.

112. She and the two descendants of Raghu (i.e. Rā ma and Lakshmana) remained there like that. When the sun rose, they decided to go.

113-114a. When Rā ma walked towards the west for two Kroś as upto the Jyestha

Puskara, and when he stood in the region of Puskara, he heard the words uttered by a 1 ue envoy:

114b-115. " O Rā ghava, well-being to you; this is a holy pl.ii i.i' e s s i o which is difficult. O hero, remaining here, bring religious merit to yourself. You have to carry out the mission of gods. You have to kill the enemies of gods." lib. Then the hero, with his mind pleased, said (these) words to Lakshmana: " O son of Sumitrā, I have been favoured by Brahma, the lord of gods.

117. O Lakshmana, putting up a hermitage here, I desire to observe an excellent vow, purifying my body for a month."

118-119a. When Lakshmana said, " All right", Rā ma completed the vow, and gratified, according to the proper rites, the grandsires by means of offering pindas, giving gifts and performing ś rā ddhas there i.e. at Puskara.

119b-121a. At the (three) Puskaras there is the river pleasing the manes and having the five streams viz. Kanaka, Suprabhā, Nandā, Prā cī and Sarasvatī. Rā ma having daily worshipped first his father and then other manes said (these) words to Lakshmana:

121b-122. " Come on, O Lakshmana, quickly bring water from Puskara. Having washed (my) feet sleep on the bed. When the night will come to an end (i.e. in the morning) we shall proceed towards the southern ditection.

123. But Lakshmana said (these) words: " Let Sī tā bring the water. I shall not always act as your servant, O Rā ma.

124. She is (more) strong and stout (than) even I (am). Tell me now, what You will do with a wife like this.

125. Will this one, dear to you, follow you when you die? You have always been protecting this very stout (lady).

126. O best of the Raghus, she, being delighted, torments me (i.e. she takes delight in tormenting me); O Rā ma, you too trouble me. In the sequel there is a loss.

127. For you I am always putting up with thirst and hunger. There is no doubt about it. Listen further:

128. The wise say that nobody — the wife, the son — goes after a dead person. Nor even wealth goes (after a dead person).

129. With a desire to do what was dear to Kaikt I, father put you, O Rā ma, into the forest and (then lir leaving the kingdom free from any source of vexation.

130. That Kaikeyi, (this) wealth and all (his) relatives re> mained here (i.e. on the earth only). The great king all alone went his way.

131. I think Sī tā will certainly not accompany you. Tell me now, O Rā ghava, what will you do with her? "

132. Having heard (these) words of Lakshmana, which he had never heard before, Rā ghava remained dejected; so also Sī tā of a charming face.

133-134. Sī tā did whatever was told by Lakshmana. The two lotus-eyed heroes, having bathed at Puskara and having eaten (food there) and having passed the night there, decided to leave that place. (Rā ma said to Lakshmana): " O son of Sumitrā, come on, get up. We shall proceed to southern direction."

135. Lakshmana said: " O Rā ma, I shall in no case go (with you). O you lotuseyed one, go with this your wife.

136. O Rā ghava, I shall not go to any other forest, nor shall I go to Ayodhyā. For fourteen years I shall stay in this forest (only).

137. If you will not go (i.e. if you do not want to go) to Ayodhyā without me, then O king, O lord, (please) come this way.

138. If till that time I shall survive then I shall go to (our) father's city (with you). I shall practise penance (here). What will you (i.e. what have you to) do with me?

139. O dear one, go; a happy journey to you. Let there be no obstructions in your journey. I shall see you, the lotus-eyed one, when you will again come with your wife.

140. O king, in Ayodhyā there is the kingdom that has come down from our grand-father and father. Ś atrughna and Bharata obey your orders.

141-142. I am against you, especially as far as the residence in the forest is concerned. O you tormentor of enemies, I am unable to work incessantly day and night.

O dear one, go as you please." Rā ma said to Lakshmana, who was speaking thus:

143-144. " How (is it that) you formerly went out of (i.e. left) Ayodhyā with me? (Why did you say) 'Rā ma, I shall stay in the forest with you for fourteen years but not even in heaven without you; O best among men, I shall meet the same fate as you.

145. O Rā ghava, (please) do me afavour; take me too (with you).' Then, O you killer of enemies, how are you remaining (i.e. leaving me) halfway? "

146. However, Lakshmana said to Rā ma: " I shall not go to the forest again". Seeing Lakshmana stationary (i.e. not making amove), Rā ma said (these) words:

147-148. " O Lakshmana, follow me, or I shall (all) alone go to forest. This Sī tā will be second to me (i.e. will accompany me)." Thus addressed by Rā ma, Lakshmana accepted (i.e. agreed to) Rama's words, and got up. The two tormentors of enemies (i.e. Rā ma and Lakshmana) reached the boundary of the sacred place, the Maryā dā mountain.

149-151. Rā ma, having gained the virtuous feeling and having cast off the feelings of great activity and ignorance, joining the palms of his hand, and with his body horripilated, having made a respectful obeisance by the prostration of the eight limbs of his body to Ajagandha, the trident-holder, the god with three eyes, the god of gods, and remaining restrained, glorified Ś añ kara, dear to Pā rvatī. He regarded the god, the lord ofgods, as the cause of the worlds.

Rā ma said:

152. " I seek the refuge of that Ś ań kara, who affords protection, who has fashioned this entire mobile and immobile world and who is the doer of (all) deeds and who gives pleasure and pain, and who, at the time of the end (of the world), is also the cause of the destruction of the world.

153. I seek the refuge of that Ś ań kara, who affords protection, and who held on his head, like a garland of unsteady flowers, Gań gā with her water at once pure, charming and rolling, and having fearful waves, falling from the sky.

154. I seek the refuge of that Ś ań kara, who affords protection, and sustained by whose lotus-like foot the peak of the Kailā sa-mountain, when tossed by Rā vana resembling the peak of the Kailā samountain, became steady.

155. I seek the refuge of Ś ań kara, who affords protection, and who on many occasions destroyed the sons of Danu and who united with (i.e. granted) boons to the groups of Vidyā -dharas and serpents and the best sages eating (i.e. subsisting on) fruits and roots.

156. I seek the refuge of Ś ań kara, who affords protection, and who in Daksha's sacrifice destroyed Bhaga's eyes and knocked out Pū san's rows of teeth, and who paralysed Indra's hand holding the thunderbolt.

157. I seek the refuge of that Ś ań kara, who affords protection, and by resorting to whom men who have committed sins, whose minds are attached to sensual pleasures, and who are not endowed with qualities of learning, following understanding, become enjoyers of happiness.

158. I seek the refuge of that Ś ań kara, who affords protection, and whose lustre resembles that of a crore of moons and suns, who is held in awe, by the best demons and gods and who drank the exceedingly burning Kā lakū ta.

159. I seek the refuge of that Ś ań kara, who affords protection, and who, the revered great lord, many times would grant (i.e. has granted) a boon to Brahma, Indra, Rudra, Maruts and Skanda and who also took out Nandi from the jaws of death.

160. I seek the refuge of that Ś ań kara, who affords protection, who was propitiated (by Pā rvati) by means of the Dhū ma-vrata involving a severe penance in Himalaya's bower, which was even mentally inaccessible; and who, the great-souled one, told Bhrigu (the lore of) bringing back (a being) to life.

161. I seek the refuge of that Ś ań kara, who was worshipped by various mighty lords of his attendants having faces like those of elephants and cats and destroying Daksha's sacrifice and (who was) also (worshipped) by the groups of gods along with the regents of quarters.

162. I seek the refuge of that Ś ań kara, who affords protection, who, having mounted upon a strong bull white like a conch-shell, a Kunda flower and the moon, and (who) being followed by the daughter of the lord of mountains, moves in the sky decorated with the clouds at the dissolution of the world.

163. I seek the refuge of Sań kara, who affords protection, who vehemently protected the tranquil sage, humble with devotion, intent on praising (Ś ań kara), that was being taken back by those terrible and very fearful men bent upon the application of restraints.

164. I seek the refuge of that Sań kara, who affords protection, and who, the god, forcibly cut off the fifth head of Brahma resembling a fresh lotus in the presence of gods with the nail-tip of his lotus-like right hand.

165 I seek the refuge of that Ś ań kara, who affords protection, and having saluted the feet of whom, the granter of boons, with devotion, and having praised whom with chaste words, the careful, blazing sun, removes the darkness with his rays.

166. (O god) those stupid men of impure minds, who, due to their close attachment to grandeur, pride and trade, do not recognise you to be the lord of the best gods and of this mobile and immobile world, (later) experience tortures of hell.

167. To Rā ma, who was praising (Ś iva) with these words, Vrsadhvaja the trident-holder, being glad and with his mind pleased said (these) words:

Rudra said:

168. I am pleased; well-being to you; you are born in a pure family. You are god, who has taken up a human form and are adorable to the world.

169-171. With you as their lord, gods will enjoy happiness for a long time. Those men on the earth who will see you having returned to Ayodhyā after fourteen years have elapsed, will be happy here (i.e. in this world) and will also have an unending residence in heaven. Gome back to the city (of Ayodhyā ) after having done a great mission for the gods. Rā ma also, saying 'All right', quickly left.

172. Having reached the Indramā rgā river and having tied the long tresses of hair twisted on the top of his head he said to Lakshmana: " Give this bow to me."

173. Hearing those words of Rā ma, Lakshmana said to Sī tā: " O revered lady, why has Rā ma abandoned me without any reason?

174. I do not know the fault for which the great-armed one has forsaken me. Rā ma has abandoned me. I shall certainly give up my life.

175. There is no use of this life to me? Fie upon me who am a disgrace to the family, and who, a sinner have thus angered my elder brother.

176. When the great-souled one has had a bad opinion about me which worlds shall I go to? " Putting both his hands on his face, he, with his throat (choked) with tears, said this (i.e. these words):

177. " I (shall) not harm Rā ma by means of deed, thought or speech. O revered lady, I have touched your feet. I have no other course."

178. Then Sī tā said to Rā ma: " Why have you forsaken your younger brother? Give up harshness to young Lakshmana, bestower of prosperity".

179. Then Rā ma said to Sī tā: " I shall not forsake Lakshmana; O dear one, I have not given up thinking about Lakshmana even in a dream.

180. I have formerly heard about the working of this holy place. In this place all people are really intent upon self-interest.

181. They do not care for one another, nor do they listen to words beneficial to themselves. Sons do not (care to) listen to the words of their father, nor do fathers (care to) listen to the words of their sons.

182. Also disciples do not (care to) listen to the words of their preceptor nor preceptor to those of disciples. Love always depends upon money. No one is dear to anyone (else)."

183. While talking like this only, he reached the great river Revā. (Then) the descendant of Kakutstha (i.e. Rā ma) with his younger brother and Sī tā bathed (there).

184. Having gratified his manes and deities with water, and having repeatedly looked up, at the Sun and (other) deities, he remained in abstract meditation.

185. Rā ma who had bathed (there) shone with Sltā and Lakshmana like lord Ś iva with Pā rvati and Skanda.

 

CHAPTER THIRTYFOUR

The Gift of Brahmanda

Bhishma said:

1. Please tell me when revered Brahma, the creator of the worlds, commenced to perform a sacrifice with the requisites.

2. Who were the priests that he employed at the sacrifice? What sacrificial fees did the great-souled one pay them?

3. (Please) tell me as it happened, as it took place; there is a great curiosity in me to know about the sacrifice of (i.e. performed by) Brahma. Pulastya said:

4. I have already told you that he having created the (ten) lords of created beings said to Svayambhuva Manu, " Fashion the creation".

5. He himself, having gone to Puskara, and having collected the minute details about the sacrifice, and having brought the materials, lived in the fire-chamber.

6. (At the sacrifice) Gandharvas continually sang (songs) and the hosts of celestial nymphs danced. (There were) the four performing priests, viz. Brahma, Udgatr, Hotr and Adhvaryu.

7. He himself also appointed three attendants to each of them. (The first group consisted of) Brahma, Brahmanacchamsl, Potr and Agnidhra1.

8. This group of four was metaphysics, all lores and Vedic lore (combined). The second group consisted of Udgatr, Pratyudgatr, Pratihartr and Subrahmanya.

1. Brahma — One of the four priests employed at a Soma-sacrifice. Brahmanacchamsi — A brahmana inthe second stage ( between brahrnanamatrai.e. a brahmana only by birth and srotriya). Potr — One of the sixteen officiating priests at a sacrifice; assistant of the priest called Brahman. Agnidhra — The priest who kindles fire.

9-10. This second group of four belonged to (i.e. was led by) Udgatr1. The third group consisted of Hotr2, Maitravaruna, Acchavaka and Grava. The fourth group consisted of: Adhvaryu, Pratisthatr, Nestr and Unnetr.3

11. O you son of Santanu, this is said to be the fourth group. Those who have pondered over the Vedas have recommended these sixteen priests.

12. The self-born one has created three hundred and sixty sacrifices. They (the authorities) say that these brahmanas are always (employed) at these sacrifices.

13. Some also desire (i.e. recommend) a superintending priest, a group of three samans and the Adhvaryu also. He made Narada the Brahma-priest; he appointed Gautama as the BrahmanaccharhsJ-priest;

14. He (appointed) Devagarbha as the Potr-priest and Devala as the Agnidhra-priest. Angiras was the Udgatr-priest and Pulaha the Pratyudgatr-priest.

15. Narayana was the Pratihartr-priest and Atri was said to be the Subrahmanya-priest. In that sacrifice Bhrigu was the Hotr-priest, Vasishtha the Maitravaruna-priest.

16. Kratu was the Acchavaka-priest and Gyavana was the Grava-priest. Pulastya (i.e. I) was the Adhvaryu-priest and iSibi was the Pratisthatr-priest.

1. Udgatr — One of the four chief priests at a sacrifice; lie chants the hymns of the Samaveda. Pratyudgata, Pratiharta and Subrahmanya are his three assistants.

2. Hotr — A sacrificial priest, especially one who recites the prayers of the R.gveda at a sacrifice. Maitravaruna — One of the sixteen officiating priests at a sacrifice. Acchavaka — The invoker or inviter; a priest who is employed at Somasacrifices and is a co-ordinator of Hotr. Gravastut — One of the sixteen priests called after the hymn (Ijtgveda X.94) addressed to the Soma stones.

3. Adhvaryu: One of the priests at a sacrifice. His duties are: to measure the ground, to build the altar, to prepare the sacrificial vessels, to fetch wood and water, to light the fire, to bring the animal and immolate it. While engaged in these duties he repeated hymns from the Yajurveda. Pratis(hatr — Adhvaryu's assistant. Nestr — One of the chief officiating priests at a Soma-sacrifice; he leads forward the wife of the sacrificer and prepares Sura. Unne(r — The priest who pours Soma into the receptacles.

17. There (i.e. at the sacrifice) Brihaspati was the Nestrpriest and Sarhsapayana was the Unnetr-priest. Dharma was the Sadasya-priest; he was assisted by his sons and grandsons.

18-20. Others that were appointed as Sama-singers and Adhvaryus were Bharadvaja, Samlka, Purukutsa, Yugandhara, Enaka, Tirnaka, Kesa and Kutapa, also Garga and Vedasiras. Similarly Kanva and others, and also Markanda and Gandi were present there with their sons, grandsons, disciples and relatives. They carefully worked there day and night.

21. (Thus) when one Manu-period passed (i.e. at the end of one full Manu-period) the ablution at the (completion of the) sacrifice took place. As the fee the (region of the) eastern. direction was given to Brahma and (the region of) the southern direction was given to Hotr.

22. The (region of) the west was given to Adhvaryu, and (the region of) the north to.Udga.tr. Brahma gave all the worlds as the (sacrificial) fee to them.

23. For the successful accomplishment of the sacrifice a hundred cows should be given to a wise man. Eight (cows) should be given to the performing priests or more than forty also (may be given).

24. Gift of twentyfour cows is recommended for those of the second rank. Also sixteen auspicious cows should be given to the priests of the third rank.

25. Similarly other twelve cows etc. should be caused to be given to Agnidhras etc. The same number of villages, maids and small cattle (should be given).

26. At the bathing at the completion of a sacrifice a feast to one thousand (brahmanas) should be given. The self-born has said that the sacrificer should give all his wealth (to brahmanas).

27. Gift according to the desire of the sacrificer is recommended to the Adhvaryus and the superintending priests. Brahma called Vishnu and said to him gladly:

28. " O you of good vow, having propitiated Savitrl, bring her here. That (goddess) of an auspicious face, will not be angry on seeing you (i.e. when she will see you).

29. You, using pleasing, courteous and especially logical speech, always speak sweetly. Your tongue oozes nectar.

30. No one who would not do what you tell is (to be) seen in the world. Going with Gandharvas, bring my beloved (here).

31. The good lady, propitiated by you, will certainly come. You should not delay. O Madhava, go quickly. Do not tarry.

32. Auspicious Lakshmi should go before you to Savitri's residence. Follow her path, and pacify my beloved.

33. O goddess (Lakshmi), Savitri does not desire to do anything all alone, which is not liked by you. O beautiful lady, she always behaves (by) seeing your face (i.e. as you desire).

34. Such and many other sweet words should be spoken to the goddess, so that she would be soon pleased."

35. When Vishnu was addressed like this by Brahma, the creator of the worlds, he quickly went to that place where Savitri remained.

36. (When she saw) even from a distance Vishnu coming with his wife, she quickly got up, and was saluted by Vishnu.

37. " My salutation to you, O chief goddess; my salutation to you, O wife of Brahma, for every person gets absolved of sin (only) after he salutes you.

38. You are loyal to your husband; you are illustrious. You are in the heart of Brahma. Thinking of you day and night, he desires your favour.

39. You (may) even ask this your dear good friend Lakshmi, the daughter of Bhrigu. O you of beautiful eyes, if (you feel), trust these words."

40-42. Speaking thus, Sauri (i.e. Vishnu) then touched with both his hands the two feet of Savitri saying: " Pardon me, O goddess, salutation to you, O you venerable to the world and the mother of the world." Withdrawing her feet, the goddess holding with her hand the hands of Vishnu, said to him: " O Acyuta, I have forgiven everything. O son, this Lakshmi will always live in your heart.

43. She will never have attachment for anyone else but you. This one, born of Bhrigu's wife, is your good-vowed wife.

44. By the effort of gods and demons she was again born of the ocean. She would incarnate where you, the revered one, would (take birth).

45. In godhead (i.e. when she is born as a goddess), she has a divine body, and (when born) as a human being she has a human form. With you as her companion, she has been practising the vow of matrimonial relation for a long time.

46 O lord, tell me what I have to do in this matter." , f Vishnu said: The end of the sacrifice has come. I have been sent to your vicinity (i.e. to you, by Brahma).

47. (He told me: ) ''Bring Savitri quickly; she would bathe with me." (Therefore) O goddess, come on quickly. Go there happily.

48. Going there, see your husband followed by all gods. Lakshmi said: O noble lady, get up quickly, go where the grandsire is.

49. I shall not go without you. I have touched (i.e. I am touching) your feet. Getting up, the generous one held her hand in (i.e. with) her right hand.

50. The grandsire (i.e.) god (Brahma) seeing that Savitri was getting late, said these words to Mahadeva, who was near him:

51. " O you destroyer of the demons, go with this Parvati. Let Gaurl go before you, and O Saiikara, you go after her.

52-53. Having advised her, bring her (here). Act in such a way that she comes quickly." That couple viz. Parvati and Shiva, thus addressed and instructed (by Brahma), went and spoke to Brahma's beloved (i.e. Savitri): " O you loyal wife, you have to do a lot of work there.

54. O you of a charming face, ask this beautiful Parvati, the daughter of the (Himalaya) Mountain or this Lakshmi of broad eyes or this Indrani.

55. Or, O goddess, ask them whom you trust. Salutation to you." She gave a blessing to the trident-holder, the god of gods:

56. " O Shankara, O you handsome one in the three worlds, Gaurl will remain on (i.e. occupy) half of your body. O god, you will look graceful on account of her.

57-58. O killer of enemies, the entire world is enjoying happiness due to you." Gauri held the left hand, and Lakshmi the right hand of Savitri. the beloved of Brahma, who was speaking thus. Saluting that goddess, Shankara said these words:

59. " Come on, come, O illustrious one, go to that place, O you beautiful lady, where your husband is (waiting). For women husband is the highest resort.

60. Due to (this) great persistence (of us) please show regard (for us), and go. O goddess, this Lakshmi and this Parvati are standing before you.

61. By (honouring) the words of these two and of us two (i.e. of Vishnu and Shiva), O you of a charming face (please come). O you beloved of Brahma, the sacrifice is not being performed to insult you.

62. Requested by us, O goddess, please go there gladly." Gauri spoke: O goddess, you yourself always say that I am dear to you.

63. Lakshmi also has held your right hand; I too have held (your left hand). O you illustrious one, come to that place where your husband is (waiting).

64-65. Then keeping her between themselves the two (i.e. Lakshmi and Parvati) took her. Vishnu, Rudra and other gods like Sakra led them, and also Gandharvas, celestial nymphs and the three worlds with the mobile and the immobile. That goddess Savitri, Brahma's beloved, came there (i.e. to the place of the sacrifice).

66. Seeing Savitri, of a beautiful face, the grandsire of all the worlds with Gayatrl, said these words to her:

67. " This goddess (Gayatrl) is (your) servant; and I am obedient to you. O you beautiful lady, order what I should do for you."

68. When that goddess was thus addressed by the self-born god Brahma himself, she, with her face hung down through bashfulness, did not say anything.

69. Directed by Brahma, goddess Gayatrl fell at (her) feet. (She said: ) " O goddess, I have offended you; (please) pardon me; my salutation to you."

70 Having firmly and respectfully embraced her at the throat, she consoled Gayatrl (thus) pressed (i.e. embraced by her): " This my husband is honourable.

71 You should obey his words (i.e. command). A husband is the master of the life of women. Formerly, at the time of creation revered Brahma has said:

72. 'For women no separate sacrifice or vow or fast (is enjoined). A woman should do, without censure, whatever her husband tells her.

73. She, who censures or scandalizes her husband or sister or wails, goes to hell.

74. That woman, who observes the vow (involving a) fast even while her husband is alive cuts ofFher husband's life, and desires (i.e. goes to) hell after death.'

75. O you good lady, realising this, you should not do anything not liked by your husband. You should never resort to right side of his body.

76. (For) in all deeds (i.e. rites he has performed) I have resorted to his right side. O you good lady, you should come (and resort) to his left side, and Narada and Puskara will be by his side.

77. There are other places for Brahma (i.e. Brahma resides at other places) and (there are) his temples also. I, looking beautiful, (shall) obtain them, till the creation is fashioned.

78. There is no doubt that you and I should stay by the side of Brahma at Puskara. You should resort to his left side.

79. With (i.e. following) this advice stay happily with me." Gayatrl said: Following your advice, I shall do so.

80. I shall obey your order only. You are my friend (and are) like my life (to me). O goddess, I am younger to you; please always protect me.

81. Then Brahma, the god of gods, after having bathed at Puskara with Vishnu, granted boons to all gods.

82. He made Indra the lord of gods; the Sun the lord of luminaries; similarly (he made) the Moon the lord of the stars; and Varuna the lord of liquids.

83. (He made) Daksha the lord of Prajapatis, and (made) the Ocean the lord of rivers. (He made) Kubera the lord of wealth and demons.

84. (He made) the trident-holder (i.e. Shiva) the lord of all beings and attendants. (He made) Manu the lord of human beings and Garuda the lord of birds.

85-86. (He made) Vasishtha the lord of sages and the Sun the lord of planets. Granting all these (positions), the grandsire, the lord of lords, respectfully said to Vishnu and Shankara: " At all sacred places on the earth, you will be most adored.

87a. No sacred place will have religious merit in your absence.

87b-88a. That sacred place where the Phallus or image is seen is auspicious, and gives all the fruit.

88b-89a. Where can there be a fear of disease to those men, who worship you with me being prominent, with gifts?

89b-90a. Listen to the fruit that will be obtained in those countries where your festivals like your worship etc., and also rites in your honour will take place.

90b-91. There will be no mental pains, no bodily pains, no calamities, no fear of hunger, no separation from one's dear ones, and no contact with those that are not desired (i.e. liked); there will be no eye-disease, no pain of veins, no pain due to (excess of) bilious humour, no fistula.

92-94a. There will be no fear of employment of magical spells for malevolent purpose, no cholera. There will be prosperity though not longed for; there will be proper and excellent thoughts. There will be absence of disease everywhere, and the wealth in the form of beings will be long-lived. There will be no untimely death and the cows will not yield small (quantities of) milk. The trees will not have fruits out of season, and there will not be the slightest fear of portents."

94b. Hearing this, Vishnu, then engaged himself in praising (i.e. began to praise) Brahma. Vishnu said:

95-96. My salutation to Ananta (i.e. the endless one), to Visuddhacetas (i.e. of a pure heart); to Svarupariipa (i.e. of a lovely form), to Sahasrabahu (ive. having a thousand arms), to Visuddhakarman (i.e. of pure deeds), to Samastavisvartihara (i e. he who removes all the sufferings of the entire universe), to Sambhu, to SamastasQryanilatigmatejasa (i.e. having scorching lustre of all the suns and fires); my salutation to Vidyavitata (i.e. spread out with knowledge), to Cakrin (i.e. having a disc); I ever salute Samastadhisthanakrt (who abides in every mind).

97. I always salute you, O Anadideva (i.e. beginningless god), O Acyutasekharaprabhu (i.e. he, who, being the lord, is at the top of all gods like Vishnu), O Bhavyudbhava-bhutapati (i e. the lord of the future, present and past objects), O Mahelvara (i e. great lord). I always salute you, O Mahatpati (i.e. mighty lord), O Sarvapati (i.e. lord of all), O Jagatpati (i.e. the lord of the worlds), O Bhuvanapati (i.e. lord of the world).

98-99. O Yajnesa (i.e. lord of the sacrifices), O Narayana, O Vishnu (i.e. victorious), O Sahkara, O Ksitlsa (i.e. lord of the earth), O Visvesvara (i.e. lord of everything), O Visvalocana (i.e. seeing everything), O Sasankasuryacyuta-vlravisvamurti (i.e. from whom all forms like the moon, the sun, Vishnu, the heroes proceeded), O Amrtamurta (i.e. of an immortal form), O Avyaya (i.e. the immutable one), O Jvalahutasarciniruddhamandala-pradesa (i.e. who has confined the global region to the flames of blazing fire), O Narayana, O Visvatomukha (i.e. having faces on all sides), O Samastadevartihara (i.e. remover of the afflictions of all gods), O Amrta (i.e. the immortal one), O Avyaya (i.e. the immutable one), O lord, protect me who am seeking your refuge.

100. O supreme lord, I see many faces of you; my salutation to you who are the ancient asylum of sacrifice; my salutation to Brahma, the lord and the origin of the worlds; my salutation to you, the great grandsire.

101. Why are you, the lord of great gods, at times served by many beings purified by all that knowledge after having wandered in the cycle of the mundane existence? I salute you.

102. One who knows you to be superior to Prakrti, is the greatest among those who know (everything). You deserve to be known very much amongv the virtuous ones. Your form is extensive and (at the same time) subtle.

103. How is it that you have a good speed and you do good deeds, even though you have no organs like (that of) speech, hands and feet? How are you, who, in spite of your senses being placed in the mundane existence, are the best god, to be known?

104. Incorporeal things are not had (i.e. known) from corporeal objects; but your highest form is known as having four faces by the sacrificers having pure thought like gods, and cutting off the (bonds of the) mundane existence.

105. Since, O you who take wonderful forms, even the gods and others do not know your form, O mighty one, a man should propitiate the old and the foremost god seated on the lotus-seat during the lord's incaration.

106. Even a man with a pure heart does not know the truth about you and the origin of (you) the creator of the universe. How then can I know you the ancient (god), the first (one) and pure with penance?

107. The lotus-seated one is known as the father (i.e. the creator); that this (i.e. he) is conceived to be so is again and again known from the Purana. O lord, a man having no penance to his credit does (i.e. can) not know you, the mighty one.

108. O god, those fools, without (i.e. not knowing) the Vedas, divide their thoughts (i.e. apply their mind) and desire to make known you who (in fact) should be made known by excellent (gods) like us.

109. Even though they are generous-hearted, they have no knowledge and after many existences having discriminating mind due to the (study of) Vedas and intent upon Brahma, a man does not get the birth of a man or of the lord of gods or Gandharvas; he would be Shiva (i.e. get final beatitude).

110. You, being very subtle, are not of the form of Vishnu; you are gross (also); you are the master of realisation. O god, though gross, you are subtle. You are easy to be obtained. Those who do deeds outside you (i.e. prohibited by you) fall into hell.

111. A man with his original nature expanded is released by the original elements like the moon, the sun, the fire, the wind and the earth possessing their respective forms, when you, the wonderful one, remain in your original form.

112. O endless one, accept this praise of me, (who am) especially your devotee, who am endowed with concentration, who have a pure heart and who mentally follow your true state.

113. O revered one, my salutation to you, who always live in my heart. O ancient lord, I always salute you. Thus, O you knowing every condition, I have expressly praised you.

114. We (entertain) fear due to our moving in the cycle of worldly existence. Please protect us. Brahma said:

115. O Kesava, you are omniscient, there is no doubt. You are a heap of intellect (i.e. you are very intelligent). You will always be the first to be adored by gods.

116. After Narayana (i.e. Vishnu), Rudra, bending down, praised with devotion, Virifici (i.e. Brahma) born from the lotus:

117. " (My) salutation to you, O Kamalapatraksa (i.e. having eyes like lotus-leaves); (my) salutation to you, O Padmajanman (i.e. born from a lotus); (my) salutation to you, O Surasuraguru (i.e. best among gods and demons), OKarin (i.e. creator), O Paramatman (i.e. highest soul).

118. O Sarvadevesa (i.e. lord of all gods), (my) salutation to you; O Mohanasana (destroyer of delusion), (my) salutation (to you) who remain in Vishnu's navel (and) who are born in a lotus-seat.

119. (My) salutation to you, O Vidrumaraktahga (i.e. whose body resembles coral), who look handsome with (tender) hands like foliage. I have sought your refuge; protect me from moving (in this cycle) of worldly existence.

120-121. O you grandsire, formerly having seen a full-blown lotus, resembling the shape of a dark cloud, and of red colour, and with leaves and filaments, and having many leaves, and spotless and not known before, you sat in it andbrought forth this creation.

122. Leaving (i.e. without) you there is no protection from any other (source); my salutation to you, O adorable to the world. I am scorched by the curse of Savitrl. My genital organ has fallen on the ground..436 Padma Purana

123. Appease me now. Protect me along with my life. May Brahma protect my feet. May Kamalasana protect my shanks.

124. May Virinci protect my waist. May Srstikrt (i.e. the creator) protect my organ of generation. May Padmanibha (i.e. one resembling a lotus) protect my navel. May Caturanana (i.e. one with four faces) protect my belly.

125. May Visvasrk (i.e. the creator of the universe) protect my chest. May Padmaja (i.e. born from the lotus) protect my heart. My Savitripati (i.e. the husband of Savitrl) protect my throat. May Hrsikesa protect my mouth.

126-127a. May Padmavarna (i.e. whose complexion is likea lotus) protect my eyes. May Paramatma (i.e. the highest soul) protect my head." Thus having assigned the different parts of the body to deity, viz. Brahma (while uttering) the epithets of the lord, Shankara, who brings about the well-being, said: " Salutation to you, O Brahma, O revered one", and ceased.

127b-128a. Then Brahma, who was pleased, said these words to Shiva: " Which desire of you should I fulfil today? Ask me for whatever you desire." T * Rudra said:

128b-130. O lord, if you are pleased with me, and if you (will) grant me boons, then tell me one thing, O lord: In which place do you reside? In which places do the brahmanas always see (i.e. find) you? By which name does that place shine on the surface of the earth? O lord of all, tell that tome who am devoted to you. Brahma said:

131. Iresideas (i.e. I am called) Surasrestha (i.e. best of gods) at Puskara. (I am called) Caturmukha (i.e. having four faces). (I am called) Devagarbha (i.e. containing all gods) at Kanyakubja. (I am called) Pitamaha (i.e. grandsire) at Bhrigukaksa.

132. (I am called) Srstikarta (i.e. the creator) at Kaverl. (I am called) Brihaspati at Nandipuri. (I am called) Padmajanma (i.e. born from the lotus) at Prabhasa. (I am called) Surapriya (i.e. dear to gods) at Vanari., tVi ~ > *>

133. (I am called) Rgvedl at Dvaravatl. (I am called) Bhuvanadhipa (i.e. the lord of the worlds) at Vaidisa. (I am called) Pundarikaksa (i.e. having lotus-like eyes) at Paundraka. (I am called) Pingaksa (i.e. having tawny eyes) at Hastinapura.

134. I am called Vijaya at Jayantl. (I am called) Jayanta at Puskaravata. I am Padmahasta (i.e. having lotus-hands) at Ugra. (lam) Tamonuda (i.e. remover of darkness) at Tamonandl.

135. (I am called) Jayanandin at Ahichanna. (lam called) Janapriya (i.e. dear to people) at the city of Kaficl. (lam called) Brahma at Pataliputra. I am called Muni at Rsikunda.

136. (I am called) Mukunda at Mahitara. (I am called) Subhakara (i.e. of an auspicious form) at Kamariipa. (I am called) Shivapriya at Varanasl.

137. Similarly (I am called) Vishnu at Mallikaksa; and Bhargava at Mahendra. I am called Sthavirakara (i.e. of an ancient form) at Gonarda. (I am called) Pitamaha (i.e. grandsire) at Ujjayinl.

138. (I am called) Mahabodhi at Kausambl. (I am called) Raghava at Ayodhya. (lam called) Munindra (i.e. the best sage) at Chitrakuta. (I am called) Varaha on the Vindhya mountain.

139. (I am called) Paramesthin at Gangadvara. (I am called) Shankara on the Himalaya (mountain). (I am called) Srucahasta (i.e. having a wooden ladle in his hand) at Devika, and Sruvahasta (i.e. having a sacrificial ladle in his hand) at Gaturvata.

140. (I am called) Padmapani (i.e. having a lotus in his hand) at Vjndavana; and (I am called) Kushahasta (having the darbha grass in his band) at Naimisa. (I am called) Gopindra (i.e. lord of the cowherdesses) at Goplaksa; and (I am called) Sacandra (having the moon) at the bank of Yamuna.

141. (I am called) Padmatanu at (the bank of) the Bhaglrathi. (I am called) Jalananda at Jalandhara. (I am called) Madraksa in Konkana. (I am called)Kanakapriya (i.e. to whom gold is dear) at Kampilya.

142. (I am called) Annadata (i.e.giver of food) atVenkata

438 Padma Purana and Sambhu at Kratusthala. I am Pulastya in Lanka and Harhsavahana (i.e. having swans as his carriers)inKaimlra.

143. lam (called) Vasishtha at Arbuda. I am (called) Narada at Utpalavata. I am (called) Srutidata (i.e. the giver of scriptures) at Melaka. I am (called) Yadasampati (i.e. the lord of the aquatic animals) at Prapata.

144. I am Samaveda at a sacrifice. I am (called) Madhurapriya at Madhura. I am Yajfiabhoktr (i.e. enjoyer of sacrifices) at Arhkota. (I am called) Surapriya (i.e. dear to the gods) at Brahma vada.

145. (I am called) Narayana in Gomanta and Dvijapriya (i.e. dear to brahmanas) atMayapuri. (lamcalled) Duradharsa (i.e. unassailable) at Rsiveda and Suramardana at Deva.

146. (I am called) Maharupa at Vijaya, and Svarupa at Rastravardhana. (I am called) Rasapriya at Sakambhari.

147. I am called Gopala at Pindaraka. I am called Angavardhana at Samkhoddhara. (I am called) Prajadhyaksa (i.e. lord of the beings) at Kadambaka. (I am called) Devadhyaksa (i.e. lord of gods) at Samasthala.

148. (I am called) Gangadhara at Bhadrapitha. (I am called) Jalasapl at Arbuda. I am Tripuradhisa (i.e. lord of the three cities) at Tryambaka and Trilocana (i.e. having three eyes) at Srxparvata.

149. (I am called) Mahadeva at Padmapura and Vaidhasa at Kapala. (I am called) Sauri at Spigiverapura, and Cakrapanika at Naimisa.

150. (I am called) Virupaksa (i.e. of deformed eyes) at Dandapurl, and Gautama at Dhutapataka. (I am called) Hamsanatha at Malyavan, and Dvijendra at Valika.

151. (I am called) Devanatha at Indrapuri, and Purandara at Dyutapa. (I am called) Hamsavaha at Lamba, and Garudapriya (i.e. dear to Garuda) at Canda.

152. (I am called) Mahayajfia at Mahodaya; and Padmavarna at Siddhismara. (I am called) Padmabodhana at Vibha.

153. (I am called) Lifiga in Devadaruvana. (I am called) Vinayaka at Mahapatti. (I am called) Tryambaka at Matrkasthana. (I am called) Kuladhipa at Alaka.

154. (I am called) Gonarda at Trikuta; and similarly Vasuki in Patala. (I am called) Padmadhyaksa at Kedara, and Suratapriya (i.e. playful) at Kusmanda.

155. (I am called) Subhanga at Kundavapi and Taksaka at SAranl. (I am called) Papaha at Aksota and Sudarsana at Ambika.

156. (I am called) Mahavira at Varada and Durganaiana (i.e. destroyer of difficulties) at Kantara. (I am called) Ananta at Parnata, and Divakara at Prakasa.

157. (I am called) Padmanabha at Viraja and Svarudra at Vrkasthala. Also (I am called) Markanda at Vataka and Mrgaketana at Vahini.

158-159a. (I am called) Padmagrha at Padmavati and Padmaketana at Gagana. I have (thus) narrated to you one hundred and eight places, where, O destroyer of Tripura, I am present for all the three times when Sandhya is offered (i.e. I am always present).

159b-160a. A devout man, who sees (i.e. visits) even one of these (places), reaches Brahma's place and enjoys for many years.

160b-161a. All that sin, committed mentally or in speech or with the body, perishes. No doubt should be raised in this matter.

161b-162a. A man who, after visiting these, seesme (there), enjoys salvation, and remains where I stay.

162b-163a. The highest god is immediately reached by him by means of offering flowers, incense, and gratifying the brahmanas, and also by means of concentrated meditation.

163b-164a. The fruit of his religious merit is superior, and in the end he gets the fruit (in the form) of salvation. He instantly reaches Brahma's world and stays there.

164b-165. He, with great penance (to his credit), would become a god among those belonging to Brahma1; and all his sins committed intentionally or unintentionally like a brahmana's murder perish at that moment only.

166-167. He, who, in this world has become poor or is deprived of his kingdom, goes to these places and sees me (i.e. visits temples built in reverence to me) with concentration, and having offered worship (to me) and having bathed, makes, offering (of Sraddha) to the manes and offers pindas (to them) is quickly freed from grief.

168-169a. He would become a sovereign emperor. There is no doubt about this. Kingdoms, good fortune, wealth, grains, excellent women of various kinds are his (i.e. are got by him) who has undertaken a pilgrimage to Puskara.

1. Vairaja= belonging to Brahman.

169b-l70. He who executes or gets executed this pilgrimage or hears about it, becomes free from all sins; also a man, who knows he had a union with a woman with whom union is forbidden (becomes free from that sin).

171. A man who has missed the Vedic rites for many years would obtain the purity due to recitation of the Vedas, by undertaking this pilgrimage just once.

172. O Saftkara, what is the use of talking much in this matter? By it (i.e. by visiting Puskara) that which is unobtainable is obtained and the sin too perishes.

173-174. It is equal to the fruit of all sacrifices; it gives the fruit of (a visit to) all sacred places; all Vedas are accomplished by him who has offered Sandhya at Puskara and waited upon Savitri with water of Puskara offered by his wife.

175-176. Having brought that auspicious water in an excellent clay-pitcher1 he should offer Sandhya in the evening with concentration and with controlled breath. O Hara, today hear from me, what religious merit accrues to a man on having offered that (Sandhya).

177. By (doing) that Sandhya is well-worshipped (i.e. well-offered) for twelve years (i.e. doing it is as good as offering Sandhya for twelve years). By bathing there one gets the fruit of an asvamedha (-sacrifice), and by making offerings there the religious merit is ten-fold.

178-179. The fruit of fasting too is endless, O sinless one. One who offers food to a couple in front of Savitri, feeds me by that. There is no doubt about it. He who offers food to a second couple, feeds Kesava.

180. He (i.e. Kesava), the granter of boons, accompanied by Lakshmi, gives him boons. (O Shankara) there is no doubt that you, with Uma, are fed when he feeds a third couple.

1. Bhrngara is a pitcher of a particular type.

181-182a. And in the family of that woman, who devoutly offers food to maidens, an unfortunate barren woman is never born. Also a woman giving birth only to girls or one who is not dear to her husband (is never born in her family).

182b-183. Therefore, O Bhishma, men desiring (anything) either in the next or in this world should always give (food) that is not bitter and that is free from oil.

184. Food that is sour or salt should never be eaten by women. The food should be of five types and should be welldressed (i.e. should have all the tastes).

185-186a. Cakes well-fried in ghee and (accompanied) with profuse milk (should be eaten)and sikharini (i.e. a dish of curds and sugar with spices) with curds and milk should be drunk. It gives delight to men and is very much liked by women.

186b-187a. Wealth, grains, men and hundreds of women and also breads and cakes are had by (eating) it.

187b-188a. (In the family) there is no fever, there is no tormentation, no grief, no separation. He emancipates twentyone generations of his family.

188b-190a. The family of her who gives a fried cake, becomes full of relatives, sons and innumerable maids and servants. The entire family of him, who offers a baked cake, prospers with sons and grandsons for a long time.

190b-191 a. The daughters of those young women who give.Ukharini have sons, and their family is full of brothers.

191b-192. Her family with all desired things accomplished, is delighted by offering sweetmeatsThis is what the creator has said. O Shiva, the same food is recommended for young girls eight years old.

193. O Shiva, she who-gives food to a thousand persons, is fortunate, pious, has sons, and is endowed with wealth and prosperity, for existence after existence (i.e. many existences).

194-196. Sweetened cakes also are meritorious. One should cause to give food mixing it with Khandari made from corn obtainable in autumn and with grape-juice as the (ingredient), and mixed with jaggery-pieces. One should also give drinks

442 Padma Purana and articles of food to brahmana women; in the same wav (one should give) woollen garments and garments fit for (being worn) in the rainy season and whichever drinks are suitable.

197. One should worship (women) according to the proper procedure by giving them money and bodices. One should besmear their bodies with saffron and adorn them with wreaths and garlands.

198. One should give (them) shoes for their feet, and also a coconut; should give them collyrium (to be put into) their eyes and place red lead on their heads.

199. Having given them jaggery and tasty, soft fruits desired by them and vessels into their hands, one should salute them and dismiss them.

200. After that one should eat along with one's relatives and children; or rather there is no accomplishment (without all this). One should give gifts (aud) vessels at a sacred place.

201a. (One should say: ) 'I shall make offerings on going home; O god, being pleased, favour me.'

201b-202. In the same way, after having come (back) to one's own residence, one should duly offer a sraddha to the manes with tbe offering of pindas. The manes become pleased with him (and remain so) for the (entire) day of Brahma.

203. The religious merit obtained by those who give gifts at their residence is eight times more than that obtained by giving at a sacred place. And the low ones do not see the Siaddha performed by brahmanas (at the residence).

204. A hdddha performed in honour of the manes secretly in a (well-) guarded house is desirable. If it is struck (i.e. spoilt) by the sight of a mean person it does not reach the manes.

205. Therefore one should, with all care, get performed a Sraddha secretly. It is said to satisfy the manes. This is told by the self-born himself.

206. That rite which involves greater devotion to Gauri (and so is superior), is said to be a familiar rite. The mental one is (called) Rajasi and gives fame to people.

207. One who desires one's own good should always give secret gifts (i.e. give gifts secretly). If cooked food is given on the earth it is seen by people.

208-209a. If it is seen being given it never leads to anybody's satisfaction. If one brahmana is fed in the house a crore of brahmanas are fed (i.e. feeding one brahmana in the house amounts to feeding a crore of brahmanas). There is no doubt about this. The statement made in the Puranas is true.

209b. One should never test a brahmana at a sacred place.

210-211Manu has said that a brahmana who comes with a desire for food should be fed. The sages have recommended an offering of pindas with (i.e. made of) flour of barley first fried and then ground, and with cakes of wheaten flour or with milk or with oil cakes or nuts of ingudi tree. Men with devotion should always make offerings with oil (and) oil cakes.

212. Men should perform a sraddha there without offering and invocation. Vultures or crows do not take away offerings made to manes of the deceased ancestors on being seen.

213. That is called a haddha offered at a sacred place and it satisfies the manes. It should be performed with great care. The cause for it is devotion alone.

214. The manes are pleased with devotion; and (when) pleased, they direct (i.e. fulfil) desires. They satisfy desires for sons, grandsons, wealth, grains and other desires as mentally entertained.

215-216. The grandsire, being propitiated with devotion (is) pleased (and) gives (desired objects) to men. Men, after having reached the sacred place, should always perform a sraddha at a proper or improper time. They should bathe (there) and offer oblations to the manes. They should also offer pindas, since it is very dear to the manes.

217. The manes, full of great hope, and desiring (oblation of) water, observe the man born in their family, who has come to the sacred place.

218. (Therefore) men should not delay (the offering), nor cause an impediment. They will always have (a) continuous (line of) descendants.

219. Manes give sons. They desire the prosperity (of their descendants) and sraddha. Therefore, they never cut off the line of descendants.

220-221. For this reason (only), formerly the self-born one has himself recommended sraddha, which brahmanas devoted

444 Padma Parana to their manes should perform at a sacred place or in their houses on Sarhkranti (i.e. passage of the sun from one zodiacal sign into another), on an eclipse (-day), on the equinoctial and solstitial points or when the star on which a person is born is suppressed.1

222-223. Formerly Svayambhuva declared these to be the occasions of a irdddha. When a sraddha is performed, there is no bodily harm to a person; all bad deeds done by the son go away; and also there is no harm from the planets (turning evil) or thieves or kings.

224. (The effects of) all evil deeds perish, and (the son) obtains (i.e. goes to) a happy condition. There is no doubt about this; since (these) are the words ofPrajapati (himself).

225. The three Puskaras are said (to be meritorious) during the Krta age, Naimisa is said (to be meritorious) during the Treta age, Kuruksetra is said to be so during the Dvapara age and one should resort to Ganga during the Kali age.

226-227a. Residence at Puskara is difficult to be had; penance at Puskara is not easily had. (The effects of) sins committed elsewhere are diminished at Puskara; but the (effects of) sin committed at (this) sacred place are not removed at any other place.

227b-229a. O Bharata, who, with the palms of his hands joined, remembers Puskaras in the evening and in the morning, has (indeed) bathed at all the sacred places. Having bathed at Puskara in the evening and in the morning (i.e. one who has < bathed at Puskara in the evening and in the morning), obtains ' (the fruit of) all sacrifices, and goes to the world of Brahma.

229b-230. He who continuously stays at Puskara for twelve years, twelve days, a month or half a month would reach the highest station. Brahma's world stands above all the (other) worlds.

231-232a. He who desires to go to Puskara should resort ' to it. He who bathes in Puskara with other people or singly, gets the fruit (of the bath which is) a crore times more.

1. Visuva — The first point of Aries or Libra into which the sun enters at the vernal or autumnal equinox. Sjr ^, Ayana — Equinoctial and solstitial points. t Janmarksa — The star under which a person is born. ' "

232b-233a. The fruit which a man obtains by duly performing rites at different sacred places is obtained by one by merely looking at Puskara.

233b-234a. On the surface of the earth there are ten thousand crores of sacred places. O you descendant of Kuru, they are (said to be) in the vicinity of Puskara (i.e. are present at Puskara).

234b-236. There is no doubt that those who die at Puskara will go to Brahma's world for as long as the mountains and the oceans stand (on the earth). The effect of all the evil deeds done (by a man) during thousands of existence, and from birth to death (during this existence) is completely burnt after having bathed in Puskara. Puskara is a sacred place to which access is not easy. It destroys all sins.

237. O king, now hear from me about the sacrifice in honour of the god of gods, which destroys the five sins and which gives Brahmanic power, sons and wealth.

238-239a. Wealth, full (span of) life, sons and happiness instantlv come to that man who is oppressed with poverty, diseases, leprosy etc., who has no wealth or no son (if he visits Puskara).

239b-243. He, who sees the image of Brahma, the highest god, the unborn one, conceived by prayers, along with (those) of the regents of quarters drawn in a circle, duly worshipped with Navanabha; or he, who worships (the image of) Brahma in the month of Kartika, especially on the full moon day, or duly worships (the image) on all full moon days, or he, who, O you of mighty arms, O king, sees (the image of the) mighty god worshipped by his preceptor on a Sankrdnti-day or (a day auspicious due to the position) of the moon or the sun, gets satisfaction instantly and his sins are destroyed. O lord of men, he is honoured by gods here (i.e. in this world).

244. For one year, the preceptor should test the brahmana, ksatriya and vaisya devotees by birth and rites like those of purification etc.

245-246. Knowing him to be suitable he should understand him accurately. They (i.e. the devotees) too, being devout, should, for one year, be attached to the preceptor as (they would be) to Vishnu; and then at the end of the year they should propitiate the preceptor.

247-249a. 'Instruct us, O revered sir, in such a way that we would cross the ocean of worldly existence by means of your favour, meditation on the highest Brahman, woiship of Virifici (i.e. Brahma), muttering prayers to the thousand-headed (god i.e. Vishnu), Mandala brahmana and by means of meditation; we especially long for the prosperity of the Vedas; (please) favour (us)'.

249b-252. The intelligent preceptor who is thus requested by them at that time should duly worship Brahma and Vishnu first. On the fourteenth day (of the lunar fortnight; of (the month of) Kartika they (i.e. devotees) with their eyes blindfolded should be made to sleep (? ). Then they, having got up before sunrise and taking the posture known as padmdsana, 1 and meditating upon the main image of the preceptor in the Sahasrara8 with a white garment and a sacred thread, and white flowers and cloth, and with white sandal (applied over the body) should go out (of the village) to a river and perform the daily routine carefully.

253-254. The preceptor should give them a toothbrush made fiom the Kslra-tree; going to a river flowing seawards they should chew it; or having gone to some other tank, or even in the house (itself), they should chew it consecrated with the prayer addressed to the highest lord.

255. Having consecrated it seven times with the sacred prayer'Apohistha', and with 'Devasya tva', and 'Ayufijana...' he should put it in his hand.

256-257a. Washing it with the prayer 'Iravatya...' he should put it into the mouth, and chewing it, should throw it away and note if it has fallen in front, behind him, or in an intermediate direction.

1. Padmasana — A particular posture in religious meditation in which the left foot is placed at the root of the thigh and the right foot on the left thigh.

2. Sahasrara — One of the mystic centres of spiritual energy, located on the top of the brain and like a thousand-petalled, lotus in shape according to the teachers of Kundalini Yoga and Tantra.

257b-259. When it falls in front, the deity is obtained (i.e. reached), and the prayers are fruitful. When the toothbrush falls behind, all the gods turn their faces away. When it has fallen in the northern direction, success may or may not be had If it has fallen in the southern direction the teacher would die. There is no doubt about it. Seeing the inauspicious (omen) he should sleep on the (bare) ground near the lord of lords.

260. The wise ones, seeing dreams, should tell them before (i e. to) the teacher. Then the great teacher should note the auspicious and inauspicious (omens).

261. The preceptor^ having bathed on the full-moon day should go to a temple and draw a circle on the ground prepared (for that purpose).

262-263. Having duly marked the ground with various signs, he should draw there a lotus with sixteen or nine or eight petals. The wise (preceptor) should show it to the disciples. He should carefully cover their eyes with a white piece of cloth.

264-265a. He should bring in the disciples with flowers in their hands, in an alphabetical order. When the wise one would fashion the Navanabha circle with colours, he should worship Indra preceded (i.e. accompanied) by Indrani in the east.

265b. The king should, like that, also worship Agni along with the regents of the quarters.

266. He should worship Yama in the southern direction, and Nirrti in the south-east direction, and Varuna in the western direction and Vayu in the north-west direction.

267. Keeping (the image of) Kubera in the northern direction he should place (the image of) Rudra in the north-east direction. He should put the water-pot in the east and the wooden ladle in the south.

268. He should place (the image of) Brahman in the west and the sacrificial ladle in the north. He should place the ascetic's seat in the south-east and the wooden sandals in the south-west.

269. He should put the yogapafta1 and a small pitcher2 in north-east direction. Vishnu should be worshipped in the east and Shankara in the south.

1. Yogapatta — A cloth thrown over the back and knee of an ascetic during abstract meditation.

2. Galantika — A small water-jar with a hole in the bottom from which the water drops upon the object of worship.

270. God Ravi (i.e. the image of the Sun) should be worshipped in the west, and the sages in the north. Brahma himself should be put in the centre and Savitri to his south.

271-273a. (The image of) lotus-eyed Gayatrl should be placed in the north. Having placed Rgveda in the east and Yajurveda in the south, and also Samaveda in the west and Atharvaveda in the north, he should put Itihasa-Puranas, metrics, astronomy, Dharma-s'astras and other (lores) in the eastern and other directions.

273b-274. Having worshipped Bala(rama) on the eastern petal, he should worship Pradyumna on the southern petal, Aniruddha on the western petal and Vasudeva (i.e. Krishna) on the northern one. He should worship Vamadeva on the eastern (petal) and Shiva on the southern one

275. He should place Isana (i.e. Vishnu) on the western petal and the supreme spirit (i.e. Brahman) on the northern petal. Aghora (i.e. one of Shiva's forms) should be worshipped on all sides. This is the worship (to be offered to the deities) in the circle.

276. He should worship Bhaskara in the east, Divakara in the south, Prabhakara in the west and the lord of planets in the north.

277-278. Having thus worshipped Brahma, the highest lord, according to the proper procedure and having duly placed eight pitchers in the circle in various directions, he should keep the ninth pitcher — the one intended for Brahma in the centre. He (i.e. the preceptor) should bathe him, who desires salvation, with (the water poured from) the Brahma-pitcher.

279. O king, he should bathe him, who desires wealth, with (the water poured from) the pitcher meant for Vishnu. He should bathe him, who desires kingdom, with (the water poured from) the pitcher sacred to India.

280. He should bathe him, who desires wealth and valour, with the water (poured from) the pitcher intended for Agni.

He should bathe a man desiring victory over (i.e. to overcome) death with (water poured from) the pitcher sacred to Yama.

281. Bath with water from the pitcher sacred to Nirrti, is laid down for the destruction of the wicked. He should bathe a man with (the water poured from) the pitcher sacred to Varuna, for the quick destruction of sins.

282. He should bathe a man, who desires health, with (water from) the pitcher placed in the north-west direction (and sacred to Vayu). Bath with (water from the pitcher) sacred to Kubera is laid down for him who desires wealth.

283-284a. Bath with (water from) the pitcher sacred to Rudra is (laid down) for him who desires knowledge. These are the pitchers (sacred to) the regents of quarters. A man who bathes with water from each of these pitchers becomes free from all faults and instantly becomes a king like Brahma.

284b-285a. Or he should duly worship the regents of all the quarters one by one with water from the pitchers by uttering the names of everyone of them.

285b-287a. Having thus worshipped the deities — the regents of the quarters — he, with a pleased mind, bring in the disciples with their eyes blind-folded, after having tested them. Burning (the sins of) them with (the power of) Agni with sustained breath, he should shake them (i.e. make them alert) with Vayu, and making them corpulent with Soma, he should then make them hear (i.e. tell them) the usual practices.

287b-288. A man should not censure brahmanas, gods, Vishnu and Brahma, and also Indra, Aditya, Agni and regents of quarters and planets; also his preceptor, a brahmana, or a superior sage who has been formerly initiated.

289-290. Having thus made him hear (i.e. having thus told him) the usual practices, he should make him perform a sacrifice. 'Om, (my) salutation to revered Brahman of all forms. Hum, Phat, Svaha'. With (this) sacred text of sixteen letters he should make offerings into the blazing fire. He should offer into this fire all offerings made at the time of the rite of conception etc.

291. The initiated one (performing the sacrifice) should, at the end of the sacrifice (and) in the vicinity of the god of gods, cause the sacrificial fee to be given to the teacher to the accompaniment of the three Vyahjtis1 (i.e. the mystic utterances).

292. The wise one should cause to give (i.e. offer) elephants, horses, vehicles and carts, gold, grains etc. to the preceptor. O king, to the middle preceptor (i.e. the preceptor second in order) he should give mediocre ones (i.e. the elephants etc. of the second grade).

293-294a. To the next one he should give a couple (of cows etc.) along with gold. It is not possible to describe the religious merit produced when this is done even for hundreds of years (i.e. even if the description continues for hundreds of years).

294b-296a. He who, being initiated first, listens to the Padma (Purana), has muttered all the Vedas, the Puranas, all the sacred texts in totality, at the holy place of Puskara, or at Prayaga or Sindhusagara, or Devahrada, or Kuruksetra or particularly at Varanasl.

296b-298a. He, having seen (i.e. who sees) the grandsire residing at Puskara, gets the fruit that is equal to hundred times the fruit obtained by those who mutter sacred texts on (days of) equinoctial points and eclipses. If he entertains many desires (they are satisfied) if he, having been initiated, worships (the deity) and listens to the Purana.

298b-300. O king, even gods, having practised penance, meditate and say: 'When shall I get birth (i.e. when shall I be born) in Bharata? When shall we be initiated and listen to the Padma (Purana)? When shall we, having put the Padma of the sixteen essences on our bodies, go to the highest place, having gone to whieh, there will be no rebirth? '

301-302. The gods speak like this and think (like this). O king, (they also say: ) 'When shall we see the sacrifice of Brahma on the full moon day of Kanika? '. O you best of the Kurus, I have thus told you the sacred precept of the gods, Gandharvas and Yaksas, for it is always excellent.

1. Vyabrti — The mystic utterances. They are three, viz. Bhuh, Bhuvah and Svah as mentioned here, or seven. They are preceded by the utterance of'Om'.

303. The scriptures say that he who knows it correctly, he who sees the circle (in which the pitchers are placed), and he who would listen to this (account), all they are freed (from the mundane existence).

304-305a. Hereafter I shall tell you this excellent secret, with (the help of) which men can have wealth, steadiness, satisfaction and nourishment; and with (the help of) which, O king, all the planets become agreeable.

305b-306. Selecting first, a Sunday with the Hasta (constellation in union with the Moon), he should thereafter devoutly pass seven such Sundays eating once a day. When thus the seventh Sunday is over (i.e. on the seventh Sunday)he should feed brahmanas.

307-308a. A man should fashion with care a golden image of the Sun, should cover it with a pair of red garments, and should place in a copper vessel the umbrella and wooden sandals and shoes to be presented (to a brahmana).

308b-309a. Having bathed it with clarified butter he should cause it to be given to a brahmana with full form (i.e. not having a deformed body), and especially to a brahmana, wellversed in (the performance of) rites.

309b-310a. If this is done, its fruit is excellent health, and also wealth, prosperity and the acquisition of everything. Such is the rite as described in the Puranas.

310b. It is not inconsistent, and gives peace and satisfaction to men.

311. Similarly a wise man should select a Monday when Chitra is (in union with the Moon); he, eating (only) at night, should carefully pass eight Mondays (in this way).

312. On every Monday wise brahmanas should be fed (by him). When the ninth Monday is over (i.e. on the ninth Monday) he should feed brahmanas.

313. He should give them pairs of garments, and should also cause (the image of) Soma, placed in a pot of bell metal full with milk, to be given.

314. Similarly an umbrella, two wooden sandals with shoes should be given to a brahmana, especially to one of a Perfect body (i.e. whose body is not deformed).

315. He should similarly worship Arigaraka (i.e. Mars) on (the union of) Svati (with the Moon) and pass eight Tuesdays by eating only at night till (on the last Tuesday) brahmanas are fed.

316. He should cause to give golden image of Mars placed in a copper-vessel to a brahmana having a complete (i.e. not deformed) body.

317. A wise man should pass seven days in the order of the constellations by eating only at night, and on the eighth should cause to give golden horses (to a brahmana).

318. He should perform the fire-rites (i.e. the sacrifices) according to the procedure as seen (in the religious texts). O king, listen to what would happen when this is done.

319-320. All unfavourable planets become agreeable; all diseases vanish and deities are pleased. The serpents, and manes that are satisfied (by him) do not act against him. The wicked dreams of those who listen to or recite (the text), vanish.

321-322a. If Bhauma (i.e. Mars), the son of Ravi (i.e. Saturn), Bhaskara (i.e. the Sun), and Ketu stand atop and are terrible and cause trouble, they become auspicious when this is just done.

322b-323a. O king, all the planets become favourable to him and grant him peace who, full of devotion, always observes this (vow); not otherwise.

323b-324. He should place (the image of) Sanaiscara (i.e. Saturn), Rahu and Ketu in an iron pot. He should get (the images of) these fashioned with iron and should cause them to be given to brahmanas; and to please these (brahmanas) a pair of black garments should be given.

325-326. Those who desire peace, wealth and victory should give golden (images of) cows. At the culmination of the vow the golden images of these planets should be given by those who desire peace. O king, at the end of the vow food should be served to brahmanas. Similarly gifts according to one's capacity should also be given to please (i.e. pacify) the planets.

327-328. O lord of kings, he would fulfil all his desires with little effort. One should seek knowledge from Saiikara, and (good) health from Bhaskara (i.e. the Sun). One should desire wealth from Hutasana (i.e. Fire), and position from Janardana (i.e. Vishnu). One should seek Vedic (i.e. sacred knowledge), giving peace to all beings, from the grandsire. Bhishma said:

329. The sacrifice which you described as giving great fruit to the sacrificers, cannot be obtained (i.e. performed) by others due to the short span of life.

330. O best of the sages, tell me about the auspicious vow, practised with little effort by observing fasts during a year, and giving a great fruit. Pulastya said:

331. O great king, for this reason only, king Sveta of great fame, very much oppressed with hunger, put a question to Vasishtha.

332. In the country named Ilavrta there was a very powerful king named Sveta. He conquered the entire earth with the seven islands and cities.

333-334a. Vasishtha, the son of Brahma, was his familypriest. That best king, who was greatly religious, having (i.e. who had) conquered (the earth), once said these words to Vasishtha, the best among those who muttered the sacred prayers. Sveta said:

334b-336. O revered sir, I strongly desire to perform a thousand horse-sacrifices, and to give gold and gems to brahmanas. O preceptor, I do not wish to give the gift of food on the earth. It is no use giving food, O master, when I gave gold as a gift; I never gave food as a gift taking it to be a nonentity (i.e. of no avail).

337-338a. That king Sveta, of great fame, gave red garments, ornaments, villages and cities to brahmanas; but that king never gave food and water (to brahmanas).

338b-339. Then, O best bing, that king having performed many horse-sacrifices went to heaven conquered (i.e. obtained) by religious merit after having practised penance (for three arbudas (i.e. three hundred million years). Adorned with all ornaments he lived in the world of Brahman.

340-341. The celestial nymphs danced there and the Siddha-women sang (songs). Both Tumburu and Narada, who were very intelligent, always arrived there and sang (there). Sages, with penance (to their credit), praised him, who had performed many sacrifices, with prayers from the Vedas.

342. The body of the great-souled king, who was endowed with such grandeur, was oppressed with hunger, and particularly with thirst.

343. That best king oppressed by that (strong) hunger, left heaven in an aeroplane, and came to the mountain Rksa.

344. He came to that great forest where formerly his body was burnt. There the king took the bones (of his body) and remained licking them.

345-346a. The king again got into his aeroplane and went to heaven. After a long time the king, of a praiseworthy vow, was seen licking his own bones (i.e. the bones of his body in the former existence) by his family-priest Vasishtha.

346b-347. He said to the king: " O lord of kings, O king, why are you eating (i.e. licking) your own bones? " King Sveta thus addressed by the great sage Vasishtha, said these words to the sage:

348. " O revered sir, I am oppressed with thirst and hunger. O best sage, formerly I never gave food (to anyone); therefore hunger is excessively oppressing me."

349. Thus addressed by the king, the great sage Vasishtha, best among sages, again said these words to the king:

350-352a. " Olord of kings, what can I do for you especially (when you are so) hungry? A thing that is not given to anyone does not serve a person. A man gets enjoyments by giving gems and gold (to others). By giving food he shines with all desires (i.e. all his desires are fulfilled); (but) O king, you did not give that (i.e. food) taking it to be little (i.e. insignificant)." Svetasaid:

352b-353a. O preceptor, tell me how that which is not given is compensated. By your favour (i.e. favour me and) tell me who am asking you, O Vasishtha.

Vasishtha said:

353b-354. There is a cause for this about which there is no doubt. O best among men, listen to it as it is being told by me to you. In the former Kalpa there was a king known as Vinltasva.

355-355. That king commenced to perform an excellent horse-sacrifice. At the end of the sacrifice he gave cows and horses to the best brahmanas as asked by them; but he did not give them food looking upon it as inbignificant; as you (regarded gift of food unimportant). Then after a long time he expired on the bank of Ganga.

357. That king Vinitasva became a sovereign emperor in Mayapuri. O lord, like you he too went to heaven.

358. O king, he too, oppressed with hunger like you came in a bright aeroplane resembling the sun in colour, to the Nlla mountain on the bank of the river Ganga on the earth.

359-561a. There, on the bank of Jahnavl, he saw his own body and his priest by name Brahmana, performing a sacrifice. O king, seeing him, he too again asked him the reason for his hunger. The priest said to him:

361b-363a. " O best person, O king, quickly give a cow made of scsamum, and a cow made of ghee, and also of water, an (actual) cow and a liquid one, by (giving) which you will be free from thirst and hunger, and will enjoy in heaven as long as the sun and the moon shine (in the sky)."

363b-364a. Thus addressed, the king again asked him this (question): " Tell me the conditions (i.e. the attributes) of the cow of Sheshamum. I will fashion one accordingly and give it."

364b-365 The priest said (in reply): " O king, listen to the sacred injunction about the cow of Sheshamum: The cow should be fashioned out of Sheshamum measuring sixteen adhakas1, and the calf (should be fashioned) out of Sheshamum measuring four (adhakas). The feet (of the cow) should be of sugarcanes and the bright teeth of flowers.

366. The nose should be made of sandal and the tongue should be made of jaggery. For the tail a garland should be used, and the cow should have a bell as her ornament.

1. Acjhaka — A measure of grains, the fourth of a droija.

367. He should fashion the cow like this; she should have golden horns, silver hoofs and udders of bronze like the cow as told previously1.

368-369. O king, having fashioned her like this, he should quickly cause it to be given to a brahmana, after having sanctified it with sacred texts. He should cause the auspicious cow, remaining (i.e. placed) on a black deer-hide, covered with clothes, tied with a thread, (adorned) with five gems, endowed with all herbs, to be given (to a brahmana).

370-371. (He should pray to the cow as: ) 'O Sheshamumcow, let me instantly have food, drink and all (kinds of) liquids. O you, who are presented to a brahmana, satisfy our desires. I am, O goddess, taking (to) you with devotion, especially for (the good of) my family. Satisfy all my desires. Salutation to you, O Sheshamum-cow.'

372O best king, the Sheshamum-cow presented with this procedure, satisfies all desires. There is no doubt about this.

373. The cow of water is fashioned with pitchers only (i.e. pitchers are filled with water). When she is duly presented, she instantly satisfies all desires.

374. Similarly if a hundred cows are given following the rule (of the vow) of the full-moon day, Savitrl would satisfy all one's desires here (i.e. in this world) as well as in heaven.

375. Similarly the cow made of ghee presented like this according to the proper procedure by the wise men, satisfies all desires and would give lustre.

376. Similarly, O king, the cow of liquids given in the month of Kartika, would satisfy all one's desires and would always give good position.

377. I have told you in brief this very extensive (account). It is described by Brahma, the doer of all actions, to give unending fruit.

378-379. O best king, if a person is oppressed with thirst or hunger he should give this gift in Kartika. Give first, O king, O lord, the 'Egg of Brahman', full of everything, having beings and gems and herbs, also full of gods, demons and Yaksas.

1. Purvadhenuvidhanatah... (see Chapter21 above).

380-381. Fashioning all this (and the egg covered) with silver all round, endowed with gems and (forms of) the Sun and the Moon, a devout man should cause it to be given to his preceptor-priest on the twelfth day in (i.e. of) Kartika or on the fifteenth day of Kartika only, and not in any other way.

382. O king, all beings that lie within the 'Egg of Brahman' are (i.e. must be said to be) given by him. I have told you (this) in brief.

383. O king, all that fruit of the peiformance of sacrifices, accomplished with excellent gifts, which is obtained by a sacrificer, is obtained by the gift of a portion of the 'Egg', especially (i.e. more so) by the gift of the (entire) 'Egg of Brahman.'

384. A man, who again gives this (form of the) entire " Egg of Brahman', has (i.e. should be said to have) muttered prayers, offered oblations, given gifts and narrated (the account)." The king said:

385-386. O innocent brahmana, one would be obtaining salvation by performing the rite of the gift of the 'Egg of Brahman.' Tell me about the time, region and the sacred place for it (i.e. tell me when and where it should be performed); (so that) by doing it I shall get all the fruit, and shall soon get rid of this contemptible condition. Vasishtha said:

387. O king, having heard this, the brahmana priest got fashioned the Egg of Brahman out of gold and all (other) metals.

388-390. He fashioned that lotus (-seat) of Brahman with a thousand niskas. In it (he placed the image of) Brahma adorned with rubies, Savitrl, Gayatrl, sages and ascetics. In front of (the image of) Brahma he put the golden images of all sons of Brahma like Narada and all gods like Indra. There should also be the image of the eternal lord in the form of the boar along with Laksml.

391-394. For his decoration he should use green emeralds. The wise one should adorn it with the gems called gomeda1. The (form of) Moon should be decorated with pearls and (that of) the Sun with diamonds. He should also cause golden (forms) of planets to be given. (If silver is used) its quantity should be seven times that of gold; similarly the quantity of copper should be seven times that of silver. The quantity of bronze that may be used should be seven times that of copper. The quantity of tin (if used for forming the images) should be seven times that of bronze. O king, the quantity of lead should be seven times that of tin, and the quantity of iron should be seven times that of lead.

1. Gomeda — A gem brought from the Himalayas and Indus, described as of four different colours: white, pale-yellow, red and dark-blue.

395-396. In accordance with this number he should get fashioned by skilled artisans seven islands, seven seas and seven principal mountains1. He should get fashioned the trees and beings with silver; and he should get fashioned the forests and beasts with gold.

397. The wise ones should duly get fashioned trees, plants, thickets, grass, leaves antl creepers and should present them at a holy place.

398-399a. At the time of the lunar or the solar eclipse he should present these things at these sacred places: Kuruksetra, Gaya, Prayaga, Amarakantaka, Dvaravati, Prabhasa, Gangauvara and Puskara.

399b-400. O lord of kings, all this should be given on all the openings of days, during the summer and the winter solstice. It is very meritorious on days of portents and especially on equinoctial points. He should entertain no doubt about this.

401-403a. Appointing a brahmana who is handsome and endowed with five qualities as the chief of the fire-chamber, and having honoured him with his wife, and making him the chief priest, and in the same way, having invited other brahmanas with twentyfour qualities, along with their wives, he should give them rings and ear-rings.

403b-404. Having honoured them thus and having placed himself before them, and having again and again saluted with the eight parts of his body touching the ground, he, with the palms of his hands joined in obeisance, (should praise the brahmanas) with the family-priest in the fore (i.e. headed by the family-priest with these words: )

1. Kulaparvata — These principa mountains are seven in number. Their names are: Mahendra, Malaya, Sahya, Sukitmat, Rksa, Vindhya and Pariyatra.

405-407. 'O brahmanas, being pleased you should favour (me) with a friendly attitude, and a kind disposition. I have again been more purified. Due to your devotion the grandsire himself is pleased. Mayjanardanabe pleased with (this) gift of Brahmanda. And also, O best brahmanas, may the Pinakaholding god and Sakra, the lord of gods, be pleased by (my) meditation on them.'

408-409. Having thus praised the brahmanas, who had mastered the Vedas, the king in a moment, duly presented the Brahmanda to his preceptor. Then with all his desires satisfied the king went to heaven.

410. That priest shared that (Brahmanda) with (the other) brahmanas (i.e.) he too gave (portions of) it to other brahmanas, O king. There should not be only one recipient of Brahmanda or the gift of land.

411-412. If only one man receives it he commits a sin — brahmanacide — there is no doubt about it. This is witnessed by all. One should proclaim and give. Those also who see (thegift) being given are purified. Merely by seeing it, they are liberated. There is no doubt about this.

413-414. (On the day) which is called Bhima-dvadasi, he should make (offerings of) gold, water and deer-hide. Let them (i.e. people) see these. When seen by them they easily get the fruit of the rite, and get (i.e. go to) the same world as the performer (of the rite). O king, cows should always be saluted with this sacred prayer:

415. ' (My) repeated salutation to the prosperous cows that have descended from Surabhi. (My) repeated salutation to the pure daughters of Brahman.'

416-417a. One would obtain the fruit of the gift of cows (merely) by remembering this sacred prayer. Therefore, O king, you too will obtain the fruit of the gift of cows, especially on the full-moon day of Kartika, at the excellent holy place, v'z. Puskara.

417b-418. Whatever sin is of (i.e. committed by) a woman °r a man, all that (sin) completely perishes by merely having a bath at Puskara. O descendant of Bharata, whichever sacred places there are on the earth right from the sea, they go to (i.e. merge into) Puskara, especially on the full-moon day of Kartika.

 

CHAPTER THIRTYFIVE

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