Purificatory Rites of a Brdhmana

Shri Bhishma said:

1. You have told (me) in detail the greatness of Narasimha; in the same way (please) narrate (to me) the greatness of the fearful, Bhava (i.e. Shiva).

Pulastya said:

2-4a. Listen also to the excellent deed of thatgod of gods. There was a demon Andhaka by name, who resembled a heap of collyrium, whi had great penance (to his credit), and who could not be killed by gods. Once he saw the lord Mahadeva, sporting with Parvati, and proceeded to take her away.

4b-6a. 'I shall today carry away this respectable lady. In her absence I shall die. This beautiful lady in the three worlds will be my eternal wife. Her face has lips like the limba-fruit; her face is more (i.e. very) charming. If she willnot be my wife, what is the use of life? '

6b-7a. Thinking like this, and having counselled with his ministers, and having gathered his army, he said to his general:

7b-8. " Get me my victorious chariot, destroying the gods. I shall conquer all gods led by Vishnu and Rudra. I shall carry away the Mountain's daughter (i.e. Parvati). She has captivated my mind."

9. His minister told him about the murder, done by gods including Indra, of Kanaka who was attached to other's wives.

10-11a. Then with his mind overpowered with anger (he said): " I shall kill the gods including Shiva." Having killed that demon (Kanaka), Indra being afraid of the demon Andhaka seeking Shiva's refuge went to Kailasa, the abode of Shankara.

11b-12a. Seeing and saluting the lord of gods, with the half (i.e. crescent) moon as his crest, Indra, the thousand-eyed god, who was frightened, respectfully said (to Shiva):

12b-14a. " O god, grant me fearlessness (i.e. remove the cause of my fear); I am afraid of the demon Andhaka. Today I killed his son in a battle. So, till the great demon, causing fear to me, does not know that his son is killed, quickly kill him there only.

14b-15a. The cruel demon snatches away other's wives through lust; O best of gods, by all means he should be killed by you."

15b-16a. Hearing the words of Indra, Shiva, the protector, then granted him freedom from fear (saying): " Do not fear".

1Between

10a and 10 b aline or two seem to be missing.

16b. Sakra, being granted freedom from fear came to Kushasthali from Kailasa.

17-21 a. The lord (i.e. Shiva) was surrounded by a host of spirits for killing Andhaka. Taking up a universal form of a great body and very fearful like a terrible serpent with blazing serpents running about and as it were burning the sky with the matted hair (bright) due to the lustre of the gems on the hoods (of the serpents), like the destructive fire at the time of deluge burning (the world) with excessive lustre, he took up the weapons in the form of thousands of serpents with their mouths marked with sprout-like fangs, bright like the digit of the moon on the second day of the month, resembling the interior of Patala, making a terrible sound, full of many ornaments and decorations and making a fearful sound in the battle.

21b-23a. The fearful lord, destroyer of the demons, putting on (around his loins) lion's hide, and tiger's hide as the upper garment, and an extensive elephant-hide, full of (i.e. resounding with) the swarms of bees — having taken such a form, causing fear to the demon, the lord came down to the earth.

23b-24a. The demon Andha also, hearing that his son was killed in the battle, being overcome with the emotion of anger, caused the musical instruments sounded at war time to be sounded.

24b-25a. Having collected (his army), he carefully reached with a great army consisting of chariots and elephants, the place where gods had stood.

25b-26a. Those gods, seeing the demons, greatly eager to wage a big battle, had lost (the chance of) the preservation of their bodies and (so) sought the refuge of Shiva.

26b-27a. Having said to those gods, 'Do not fear', the three-eyed god, took the trident and angrily stood there.

27b-29a. The angry Andhaka destroyed hundreds of crores of gods with arrows. The Pinaka-holder, discharging the flames with burning embers, of fire, surrounded Andhaka, remaining in his chariot, with arrows.

29b-31 a. The lord of demons, relaxed and with his weapons abandoned, called all the demons and started fighting. His army was devastated in the battle in many ways with various weapons, by brave gods who had sought alliance with Shiva.

31b-33. The demon Andhaka seeing his army devastated by gods, and seeing himself obstructed by Shiva with a crore of arrows, and with his body afflicted, just mustered courage and snatching the Pinaka of Rudra struk him (with it).Being struck with Pinaka, Rudra went down to (i.e. fell on) the earth.

34 When the lord fell down on the earth, the three worlds trembled. The oceans left (i.e. crossedj their boundaries and the mountains their peaks.

35-36. The disjoined constellations being (thus) separated went in various directions. When the lord of gods fell on the earth, the angry Andhaka again struck the serpent with a mace; and thus striking him caused him to fall on the ground. The lord of serpents left Shiva and ran somewhere else.

37-38. In a short while, the lord regained consciousness and rose. He took a hatchet (but) did not see (i.e. find) the demon at all. Having created the dark illusion the demon skilled in a hundred illusions (hid himself). Deluded by it Shiva (did not know) where the demon had gone.

39-40a. Shiva was afraid as to what the wicked one would do When the gods were covered with the darkness, and were perplexed, they with their minds confused, spoke to Shiva on account of the importance of the mission.

40b-42a. In the meanwhile, the Sun, settled in the form of lustra, rose, rendering the quarters free from darkness, in the form of a man. When the Sun thus became manifest, and the darkness disappeared, gods with their faces having blooming eyes, became delighted.

42b-43. All the radiant gods, and the attendants led by Karttikeya, praised with various hymns the matchless Sun, in human form, pervading the world, and superior to Brahma, Vishnu and Shiva.

44-46a Seeing that lord of gods of a very bright (form), resembling glossy coral and red lead and tawny, and favourably inclined to salutation, he, the three-eyed (god) Hara, filling the three worlds with lustre, and touching the ground with his five limbs, and with abstract meditation, looked at him with affectionate eyes and spoke with loving and profound voice:

46b-48. " This alone is the deity that does not disappoint the beings afflicted by the demon's illusion and having their hearts eager to see him. This god, this lord alone, emancipating beings from the entire mundane existence, acts as the helmsman.

49. I salute that lord Bhaskara, by devoutly worshipping which deity, various beings and gods have always become fit for final bliss.

50. The Sun, having pervaded the intermediate and the ten quarters with the masses of his rays, acting as crowns and bright like flowers, shines on the peak of the eastern mountain.

51. (O you lord, ) your body is always adorable by Brahma, Indra, Rudra, Maruts, Vishnu Agni, Ocean and the hosts of best sages adept in course of procedure and desiring salvation, having besmeared their bodies with divine unguent (white) like days.

52. Those who, having no abodes, eulogise you in others' house, with Vedic hymns decorated with groups of beautiful words, have their hands stretched out, on the earth.

53. O lord of gods, even those men, whose bodies are afflicted with a cutaneous eruption, leprosy or ulcer, or those having their skins decayed, or having bad nails, or have lost their hair, after having saluted your feet, instantly have figures of men of sixteen years old (i.e. young).

54-55. The groups of the singers of samans, the hosts of the bchrcas, the adhvaryu priests, know you to be the cause of the sacrifice; those who know what should be done know you alone to be 'Arya'; also the serpents and the dead ancestors, (look upon you) as omni-fragrant; O sun, the Upanisads look upon you as Maya; also these gods and mortals, Gandharvas and Kinnaras with the multitudes of cdranas wait upon you; and O lord, you take up that particular form.

56. Those who do not worship you who deserve to be worshipped, being tormented by your lustre, being naked and without wealth, with their throats and bellies emaciated with hunger, wander to others' houses for alms with potsherds in their hands.

57-59. You free them from the mundane existence, who worship your charming form like the faces of the charming group of the high-born chaste women, who have the skirts of their garments hanging from the end of their foreheads, with the faces charming like the moon and having the ends of arched and handsome golden garments (the bodies) — who talk sweetly and indistinctly in their houses, and make sounds with the tinklings of the anklets.

60. You alone are Brahma, you are Hari, you are Vayu, you are Agni, you are Rudra, you are Yama, you are Varuna, you are the lord of gods, you are Soma (the moon), you are wind, you are the ejvrth, you are the ruler, you are the sacrifice, you are the lord of wealth (Kubera), you are unvanquished.

61. Your seven horses, not being let on the earth in the battle, crossing speedily, traverse fully this endless sky, and it is not at all fatiguing to them.

62-63. The devotees, engaged in the path of meditation only and having meditated upon your fourth position (i.e. of the Supreme Spirit) with concentration, being free from diseases and being fearless, have waited for a long time, upon your form bright like a heap of fire and the abode of penance — the eternal Brahma who is without a beginning or an end, who is without birth etc., and who is free from diseases, who is great and ancient, who is free from the fear of old age and death, who is cared for by the attendants having rough indications of their feelings, who is pure, and who is highly regarded by the followers of the Vedanta, having waited upon whom for a long time, the devotees have gone to heaven.

64-661. O Sun, O you whose lotus-like couple of feet was rubbed by the group of gods and demons with their heads, O you of a spotlss and fine form, O you lord of beings, O you of an immutable nature, O you loud laughter of the sky, O you Savitr, O you the only lamp of the world, O you abode of the hymns from the Rgveda, the Samaveda and of the Yajusformulae, O you cause of the creation, maintenance and destruction, O you regent of the quarter, O you eternal lord of the ascetics, O you cause of the moon, O you fearful like a heron, ' The verb seems to be missing.

642 Padma Purana O you giver of good things, (satisfy) the desires of me who am drowned in every existence, as you remove old age, death, grief and disease."

67-68a. He who recites this hymn of the Sun in the morning, in the evening or at midday, gets residence in the same heaven with him, and always obtains the (fruits) of (the three goals of human life viz.) Dharma, Artha and Kama, and whatever is placed in (i.e. desired by) his mind from the Sun.

68b-71a. " My salutation to you, O lord of lords of gods, to you vvho grant fearlessness to your devotees, O you saluted by all gods, my salutation to you. 0 you of sharp rays, mv salutation to you; O you the eye of the world, I salute you. O Prabhakara, I salute you. O Bhanu, lord of the world, be victorious. O you lord of the world, I am harassed by this chief of the demons. O Divakara, what should I do? How can I kill him? '. Surya said:

71b. Conquer the most sinful (demon), adept in a hundred tricks with your trident. O you lord of gods, killing Andhaka with your trident, be victorious.

72b-74. Taking the trident cast awav bv Hara's lustre, Andhaka, the sinner, struck (Shiva) with it. In that fight, Rudra also, harassed by Andhaka, himself discharged his very sharp arrow which was (called) 'Pasupata', bv bending his bow (viz. Pinaka) with his two arms.

75. From Andhaka's blood oozing from the split (i.e. the wound made by) Rudra's arrow, hundreds and thousands of Andhakas sprang up.

76. When they were being pierced, other fearful Andhakas sprang up from their blood, and they occupied the entire world.

77. Then the god of gods (i.e. Shiva) having seen that deceitful Andhaka, created the Mothers to drink his blood.

78-81. (They were) Mahesvari and Brahmi, Saurl and Badavi, SauparnI and Vayavya, Samkhinl and Taittiri, Sauri, Saumya, Shivaduti, Camunda and VarunI, Varahl, Narasirhhi, Vaisnavl and Vibhavari, Satananda, Bhagananda, Pichila, BhagamalinI, Bala, Atibala, Rakta, Surabhi, Mukhamandita, Matrnanda, Sunanda, and Bidani and Sakuni, and RevatI, Mahapunya and Sikhipattika also.

82-84a. Then the destroyer of Tripura (i.e. Shiva) pierced the demon with his trident. The Mothers then drank the blood that flowed out. O king, the bloodless demon then became dry; but the demon, though transfixed and held by the very powerful Rudra for a thousand divine years, did not die.

84b-85. O you of a good vow, the demon then devoutly praised Sambhu: " O Sambhu, O destroyer of the worldly existence, my salutation to you. O best among gods, I salute you, be pleased. You are the earth, the water, the fire, the wind, the sky, the sun, the moon, the sacrificer — you have these eight forms, you are a great creator of the mundane existence.

86. Bana, having pleased you with many musical instruments, became the lord in his city protected by himself. The lord of demons (i.e. Ravana), having balanced the mountain with his arms, and with his form tormented by your foot, praised you.

87-88. He became the lord of all hosts of demons and got, a very strong son, who bound (even) Indra. O you (god), who remove the fear of the worldly existence, O you very generous (god), O you causing happiness to me, O you the power of all the gods, O you who have conquered the Maruts, O you perfect in giving what is desired, O you best among the firm, O lord, you always give the desired object to that man who devoutly keeps in his heart your lotus-like feet.

89. Formerly, the best sages got their desires fulfilled after (i.e. by) respectfully worshipping you i.e. Hara, in the form of phallus. Remaining in the hollow of a tree, live your life by reflecting upon him who is of the nature of the author of the worldly existence, and of the form of this expanse (of the universe).

90. One who comes to your feet becomes one who has obtained all desired things by thinking about your feet, O lord. O you who love your devotees, I, who am ignorant, do not know (how) to praise you.

91a. I who have gone to the battle (-field), should be pitied by your good and divine mind."

91b-93a. Thus praised with respect (by the demon), Shiva gave him the position of his attendant and named him 'Bhrriglritl*.1 O king, I have thus narrated to you the greatness of Hara, who removes (the affliction due to) the worldly existence. It is called the hindrance to difficulties and gives happiness to those who are intent upon (reaching) him. Bhishma said:

93b-94. O you best of brahmanas, tell me all about man's (obtaining) godhead, happines, /'getting a) kingdom, wealth, success, victory, enjoyment, (good) health, (long) life, knowledge, wealth, a son, kinsmen, and auspicious (things), Pulastya said:

95. A brahmana endowed with these virtues always becomes prosperous on the earth. Such a divine brahmana becomes fit for a sacrifice (i.e. worship) in the three worlds age after age of the world.

96. Gods, having worshipped brahmanas, enjoy the inexhaustible heaven. Kings (by worshipping brahmanas) protect tht earth and people (obtain) wealth, happiness and auspicious (things).

97. In the world there is none (else) like a brahmana. He is the deity even of gods. He is actually of the form of piety; he is very much the giver of bliss. -

98. He is the respectable preceptor of people, he is a sacred place, and an innocent person. Formerly, he, the good abode of gods, was created by Brahma.

99. Formerly Narada asked the grandsire about the same thing: 'O Brahman, having worshipped which god, would Madhava (i.e. Vishnu) be favourable? ' Brahma said:

100. Vishnu favours him, whom brahmanas favour; therefore one who waits upon a brahmana obtains (i.e. reaches) the highest Brahman.

1. Bhrngiriti — One of the two of Shiva's attendants.

101. Vishnu always lives in the bodies of brahmanas and nowhere else; therefore by the worship oF a brahmana, Vishnu is instantly pleased.

102. He, who would always worship brahmanas, with presents, respect and adoration etc. has duly performed a hundred sacrifices, in which presents to brahmanas are liked by them.

103. The mouth of a brahmana is a field, without a barren spot and without thorns. One should sow all seeds (there). That is an all-time agriculture.

104. That gift which is given after having approached (a brahmana) is delightful. There is an end (even) to an ocean; but there is no end to charitv.

105. Those (who) do not even mentally hurt a brahmana who has committed even a heinous crime, have a conciliatory mind, a condition difficult to be obtained even by gods.

106. He, to whose house a learned (brahmana), having come, does not go (back) disappointed, has all his sins destroyed and obtains the inexhaustible heaven.

107. Know that wealth to be inexhaustible which one would give to a worthy brahmana at a proper time, for it stands (by him) in every existence.

108. He is not reduced to poverty, he neither falls ill nor is he timid. Having worshipped brahmanas, one would obtain a wife agreeable to one's mind

109. Having performed bold acts, one should give (gifts) to brahmanas on the parvan days1. That giving is said to be meritorious, and (leads to) fearlessness and gain.

110. That hand which is hurt while rubbing the soles of the feet of a brahmana, does graceful deeds; any other hand (just) does deeds.

1. Parvan — The days of the four changes of the moon viz. the eighth and fourteenth day of each half month and the days of the full and new moon.

111. Those who are purified by the dust-particles of a brahmana's feet or by a drop of water (sprinkled by) him, are always free (from the bondage of the worldly existence and), go to heaven.

112. The courtyards of houses, which are purified by the dust-particles of the feet of brahmanas are like sacred places and are recommended for the performance of sacrifices.

113. Formerly the sinless brahmana was the first to spring up from Brahma's mouth. The Vedas, the causes of the creation and maintenance (of the world) arose from there only.

114. Therefore, certainly for the worship of (i.e. to be done by) all the people and for (the performance of) all sacrifices, the Vedas were placed in the mouth of the brahmana by the (first) man (i.e. Brahma).

115-116. In a ritual performed in honour of the dead ancestors, in a marriage, sacrifices, at propitiatory rites, expiatory rites excellent brahmanas (should) always (be honoured J. Certainly gods enjoy oblations, demons and departed spirits etc. enjoy offerings, dead ancestors enjoy oblations through the mouth of a brahmana (i.e. when a brahmana enjoys these).

117. A gift, a sacrifice, and an offering, which one offers to gods and deceased ancestors at sacrifices, are fruitless without (i.e. unless they are offered to) a brahmana.

118. (If a brahmana is not present at these rites) the demons, departed spirits, daityas and evil spirits enjoy (the offerings); therefore one should get these rites performed through brahmanas after inviting them.

119. If the present is made to a worthy brahmana at a proper time, a proper place it is a lakh crore times meritorious. Having seen a brahmana, a man should salute him with devotion.

120-121a. The man would live long as a result of the words '(Enjoy) a long life' uttered by him (i.e. the brahmana). By not saluting a brahmana, by hating him, by not having faith in him, men become short-lived, their prosperity comes to an end, and they are reduced to a bad plight.

121b-122a. There is no doubt that one lives long, enhances one's fame, one's knowledge and wealth increase and one becomes most prominent by honouring brahmanas.

122b-123a. Those houses which are not muddy with the water (used) for (washing) the feet of a brahmana, where there is no sound of the recital of the Vedas, which are without the, exclamations of Svaha, Svadha or Svasti1, are like crematories. jXdrada said:

123b-124a. Which brahmana is adorable? Which is not adorable? Tell (me) the characteristics of a brahmana, and also of a preceptor. Brahma said:

124b-l25a. A learned brahmana, endowed with good conduct, is always adorable. He is virtuous, free from blemishes and is like a sacked place and sinless. JVdrada said:

125b-126a. O father, who is a learned brahmana? Is he born in a good or a bad family? Does he do good or bad actions? Which brahmana is adorable on the earth? ' Brahma said:

126b-127a. (Even) If a man is born in the family of a good learned brahmana, he is not to be worshipped if he is inactive (i.e. does not perform sacred rites); (but if he performs good acts and even if) he is (born) in a family with a low-caste wife (i.e. even if his mother is of a low caste) he is adorable like Vyasa, and Vibhandaka.

127b-128a. Visvamitra born in the family of ksatriyas is equal to me; so also is Vasishtha, the son of a prostitute, and brahmanas who are prophets.

128b-129. Therefore, O son, listen to the characteristics of, good, learned brahmanas who are like the sacred places on the earth to destroy all sins. One should be (i.e. is) known as a 'brahmana' by birth, but is called a 'dvija' due to (one's having undergone) purificatory rites.

1 Svaha — An exclamation used in offering ablations to gods. Svadha — An exclamation used in offering oblations to the manci.

130. A man is 'vipra'because of his learning. Three are the characteristics of a'srotriya': being purified by learning, sacred hymns and Vedas.

131-133. A brahmana who has become pure by bathing at a sacred place etc. is said to be most adorable; so also is he who is always devoted to Narayana and has a pure heart, who has curbed his senses, who has controlled his anger, to whom all men are equal, who is devoted to his preceptor, deity and guest, who is engaged in serving his parents, whose mind is never interested in the wife of another man, who always narrates the Puranas, who is the child of a man expounding dharma.

134. Seeing him (i.e. such a man) only, (gives) the fruit due to a horse-sacrifice etc. One reaches a good condition when one talks with him as (one would reach a good condition like bliss) by bathing in the Ganges.

135-136. By various vows and daily bath and worship of brahmanas he is purified; and is kind to friend and foe, and is equal to (i.e. looks equally upon) all persons; who (i.e. he) does not snatch other's wealth, or even (a blade of) grass in the forest; he is free from lust and anger, and is not conquered) (i. e. overpowered) by senses.

137a. He does not even mentally catch hold of another's wife who has come to his house. Narada said:

137b-138a. What are the characteristics of Gayatri? What is the merit of her (its) letters? Tell me clearly about her womb, feet and family. Brahma said: I38b-139. Gayatri's metre is gayatri; her deity is surely the Sun; her complexion is fair; her face is fire; her seer is Visvamitra. She is mounted upon Brahma's head, and her foot is situated in Vishnu's heart.

140. She is employed at the thread ceremony; she is born in the family of Samkhyayana; she should be known to have the three worlds as her feet; she remains in the womb of the earth.

141-142. He who assigns the twentyfour letters to the various parts of the body beginning with the feet and ending with the head, obtains (i.e. goes to) Brahma's world. Knowing the deity (to be present) in every letter he would obtain (i.e. go to) the same heaven as that of Vishnu. I shall tell you another definite characteristic of Gayatri.

143-144. A brahmana, remaining in water, should mutter twelve or eighteen letters beginning with Agni and ending with the sky. Freed from a crore of minor sins, and also great sins like the murder of a brahmana they go to my abode.

145. Om! the speech of Agni, placed in the man with Yajurveda, drink Soma; Svaha.

146a. (One should mutter) the hymn of Vishnu, the great hymn and that of Mahesvara, and also, O son, of deities like Devi, Siirya and Ganesha.

146b-147. In whosoever's family he is born, he becomes meritorious on account of those qualities; a brahmana is actually Brahma; he should be carefully worshipped. One should give (him) presents on every parvan.

148-150. The giver receives an inexhaustible (treasure) for hundreds of crores of existences. A brahmana who is engrossed in his studies, who recites and reads out to others and tells others (about) dharma and also (about) good conduct in the world and sruti and Smrti, and also the Puranic and religious Texts, is, after having recited or read out (i.e. on account of his having recited or read out these texts), adorable like Vishnu among brahmanas on the earth by men and gods.

151. A man having worshipped him gets the inexhaustible fruit of that sinless one (and) goes to the abode of Acyuta (i.e. Vishnu).

152. If a brahmana some" time commits a sin, he is not stained with sins, as the (rays of the) sun and fire remaining in the house of a Candala.

153. There is no sin (committed by) brahmanas in acting as priests or teaching, or accepting gifts from bad (persons); (for) brahmanas are like fire and the sun.

154. Well-settled in pranayama1 (restraining the breath) they destroy those blemishes and sins as the wind destroys (i.e. shatters) a cloud in the sky.

155-157a. He, who mutters the Gayatrl hymn endowed with pranayama, and having deities united with every letter of it, assigns (its various parts) to the various parts (of the body)2, becomes free from all sins committed even during crores of existences, and reaching the position of Brahman, goes beyond Prakrti. Therefore, O Narada, mutter the Gayatrl with pranayama. Narada said:

157b-158a. O Brahman, how are pranayamas to be exercised for the deity connected with each syllable? Tell me, in due order, about their assignment to various parts (of the body). Brahma said:

158b-160a. Apana3 remains at the anus and prana4 in the heart of a man. So having contracted the anus he should get it (i.e. apana) united with prana. Then, O son, doing the kumbhaka5 exercise with puraka6, and thus practising the pranayama (exercises), a brahmana should mutter the Gayatrl7 (hymn).

1. Pranayama — Name of the three'breath-exercises'performed during sandhya — Puraka, Recaka and Kumbheka.

2. Nyasa — Mental appropriation or assignment of various parts of the body to tutelary deities.

3. Apana — That of the five vital airs which goes down and out at the anus.

4. Prana — Breath.

5. Kumbhaka — Stopping the breath by shutting the mouth and closing the nostrils with the fingers of the right hand.

6. Puraka — Closing the right nostril with the forefinger and drawing up air through the left, and then closing the left nostril and drawing up air through the right nostril, (The third is Recaka, which is expelling the breath out of one of the nostrils.)

7. The mantra occurs at 185 and 186. It means: Let us think about that excellent lustre of (god) Savitr, who would urge (i.e. urges) our minds.

160b-161 a. When a man mutters with this (threefold exercise) his heap of major sins perishes. (If) he recites it once only, his minor sins are destroyed.

161b-163a. That man, who, knowing the sound of each syllable, assigns it to (the various parts of) the body, reaches Brahmanhood; we are unable to tell (its) fruit. O son, listen to the deity of (i.e. connected with) each letter, which I tell (now) and muttering which a brahmana does not suck the breasts of his mother again (i.e. a brahmana is not reborn).

163b-169. The first letter should be known to belong to Agni; the second one to Vayu; the third one belongs to the deity viz. the Sun; the fourth one to the Sky; the fifth one to the deity Yama; the sixth one is said to belong to Varuna; the seventh one to Brihaspati; they know the eighth one to belong to Prajanya; the ninth one to Indra; the tenth one should be known to belong to Gandharvas; know the eleventh to belong to Pusan; the twelfth is said to belong to Mitra; the thirteenth should belong to Tvastr; the fourteenth to Vasus; the fifteenth one is said to belong to Maruts and the sixteenth to Soma; the seventeenth to Angiras; and the next one (i.e. eighteenth) to Visvedevas; the nineteenth to Asvins and the twentieth to Prajapati; the twentyfirst letter should be known to be full of all gods; the twentysecond should be known to belong to Rudra; the next one should be known to belong to Brahma; the twentyfourth to Vishnu; these are the deities of the letters.

170. Reflecting on these deities, one would get the same heaven as they live in. He would know the deities and the speech would (also) be known to him.

171-172. Being free from all sins, he would go to the position of Brahman. A wise man should first assign (the various letters of) Gayatrl to the twentyfour parts in his body beginning with the feet and ending with the head. The wise devotee should assign the syllable 'tat' to the great toe of the foot.

173-178. He should assign the letter'sa'to the region of the ankle; he should assign the letter 'vi' to the shanks; (he should assign the letter) 'tu' to the knee and 'va' to the region of the thighs; he should assign the letter 're' to the

652 Padma Puraiia. privity; (he should assign the letter) 'ni' to the scrotum; (he should assign the letter) 'bha' to the navel; having assigned the letter 'go' to the belly, he should assign the letter 'de' to the breasts; having assigned the letter 'va' to the heart, and the letter'sya' to the region of the hands, (and also) having assigned the letter 'dhi' to the mouth, he should assign the letter 'ma' to the palate; and (having assigned) the letter 'hi' to the tip of the nose, he should assign the letter'dhi' to the eyes; (he should assign the letter) 'yo' in between the eye-brows and the letter 'yo' to the forehead; he should assign the letter 'nah' to the forepart of the face; the letter 'pra' to the right part; the letter 'co' to the hindmost part and the letter 'da' to the left part of the face; having assigned the letter 'yat' to the head, he occupying all (the parts of the body), is well-settled.

179. He, the religious-minded great devotee, a very wise man, of the nature of Brahma, Vishnu and Shiva, having assigned these (letters) would go to the final liberation.

180-181. Listen again correctly to the assignments to be done at the time of the evening (prayer). Having assigned 'Orh bhuh' to the heart, he should assign 'Orii bhuvah' to the head. (He should assign) 'Oih svah' to the lock of hair on the crown of the head; he should assign 'tat savitur varenyam' to the body; 'bhargo devasya dhlmahi' to the eyes; he should assign 'Orii dhiyo fa nah pracodayat' to the hands.

182. (While reciting the hymn) 'Orii apojyotirasomrtam1 brahma bh^rbhuvahsvarorh', he, being purified from sin by merely touching water would go to Hari shi.e. Vishnu).

183. Having muttered Savitri three times at the time of the evening (prayer) with Kumbhaka, with Vyahrtis2and twelve orhkaras as 'Oth bhuh, Orii bhuvah, Orii svah, Orii mahah, Orii janah, Oriitapah, Orii satyam; Orii tat saviturvarenyarh bhargo devasya dhlmahi, dhiyo yo nah pracodayat' (i.e. we reflect upon that excellent lustre of god Savitr who would urge our minds); 'Orh apo jyotlrasomrtarh brahma bhurbhuvahsvarorh' and having muttered the Savitrl (-hymn) of twentyfour letters at the time of the Sun-worship, he becomes superior with great learning, (and) obtains Brahmanhood.

1. Apojyoti.... Narayana is said to be water, light, cause of immortality, Brahma, Bhuh and Svar.

2. Vyahrti — a mystic word uttered by every brahmana in performing his daily Sandhya — adoration. They are supposed to be three or seven as given here..»

184. O son, now listen carefully to Gayatri, having six limbs, knowing which a brahmana goes to the highest position of Brahman.

185. 'Om tat savitur...'.

186. Now (follow) the characteristics of the five heads of Gayatri: 'Orh bhiih, Orh bhuvah, Om svah, Orh mahah, Om janah, Orh tapah, Orh satyarh.' 'Om tatsavitur vareniyam bhargo devasya dhimahi, dhiyo yo nah pracodayat'.

187. Having muttered Gayatri with Vyahrtis he should again assign (" the letters of) Gayatri (to the various parts of the body). Being free from all sins he would go to the same heaven as of Vishnu.

188. (He should assign the letters) 'Orh bhiih' to the two feet; 'Orh bhuvah' to the two knees; 'Orh svah' to the waist; 'Om mahah'to the navel; he should assign (the letters) 'Orh satvam' to the forehead; 'Orh tat savitur vareniyam...'to the lock of hair on the crown of the head.

189. A brahmana who does not know this, is a mean brahmana; his sin is not exhausted; he would become (sinful) by accepting many presents (i.e. his sin due to accepting various gifts is not removed).

190. He who knows this Gayatri endowed with all the mystical letters forming the essential part of the (Gayatri-) hymn, knows the four Vedas, has the knowledge of meditation and of the three muttered prayers.

191. He who does not hear (Gayatri), is (even) beyond (i. e. inferior to) a Shudra. To such an impure brahmana the presents made at the time of a Sraddha should not be given.

192-193a. His bath is useless; everything about him would be fruitless. Like a pure flower at an impure place all his learning, wealth, birth (as a brahmana) are fruitless, since brahmanahood is the cause (of all these).

193b. Formerly I compared the four Vedas and Gayatri.

194-195a. Gayatri is said to be superior to the Vedas, and the giver of final bliss. If Gayatri (-hymn is recited) ten times it destroys the sin committed from birth, (if it is recited) a hundred times it destroys the sin of the previous existence; and (if is is recited) a thousand times it destroys the sin committed in every existence in the three yugas.

195b-196a. He who mutters the Gayatri (-hymn) in the evening and in the morning on (i.e. by counting the beads of) a rosary, undoubtedly gets the fruit of (the recitation of) the four Vedas.

196b-197a. The sin committed during a crore of existences, of a brahmana who everyday mutters the Gayatri (-hymn) thrice a day for one year, perishes.

197b. Gayatri, merely by its utterance, purifies one from a heap of sins.

198-200. An excellent brahmana obtains heaven and salvation by muttering it everyday. He who everyday recites the hymns addressed to Vasudeva, and salutes the feet of Hara, would go to (i.e. obtain) salvation. One reciting the hymns of Vasudeva and excellent stories about him, does not have even an iota of the mud (of sin) in his body. By plunging into the Vedas and (other) branches of learning, he gets the fruit of bathing in three streams.

201. One who recites the religious texts would get the fruit of a crore of sacrifices. Thus, O best brahmana, I am not able to describe the virtues of a brahmana.

202-203a. Who is having the universal body? It is Hari only in an embodied form, due to whose curse there is destruction, and due to the granting of boons by whom, all kinds of prosperity come to a person.

203b. Due to the favour of a brahmana, a pious man goes to Brahmanhood.

204. 'My salutation to the deity belonging to Brahman, to the benefactor of cows and brahmanas and of the world, to Krishna and Govinda.'

205. Hari (i.e. Vishnu) favours the man who always worships Hari with this sacred text, and he would go to the same world as that of Vishnu.

206. The sin of him, committed during existence after existence, who would listen to this account of a religious nature, perishes.

207-208. He, who recites it or reads it to others or explains it to people, is not reborn and obtains inexhaustible heaven (i.e. lives eternally in heaven). Here (i.e. in this world), he would obtain wealth, grains, royal enjoyments and sound health, and also a good son and auspicious fame and in heaven he enjoys like a god.. s CHAPTER FORTYSEVEN The Birth of Gam da Ndiada said: l-2a. Due to your favour I have understood who the most meritorious Brahmana is (i.e. I have understood the characteristics of the most meritorious brahmana). O best of gods, if you desire (i.e. have) affection for me, quickly tell me, so that I shall understand, O lord of gods, (the characteristics of) a mean brahmana by his acts. Brahma said:

2b-4a. That is a mean brahmana, who has fallen from the ten kinds of baths, and from presenting libations of water1 to the manes of the deceased ancestors; also one who has abandoned the (offering of) prayers and restraint; one who has fallen from worship of gods and from vows, and fiom learning the Vedas; and from truth, purity etc.; and from the knowledge of abstract meditation and offering oblations into fire.

4b-6. The great sages have recommended five (kinds of) baths for brahmanas: Agneya, Varuna, Brahma, Vayavya and Divya. Agneya is said to be a bath with ashes (i.e. besmearing the body with ashes); Varuna is said to be a bath with water; Brahma is said to be a bath accompanied by the hymn 'Apohistha'; Vayavya is said to be a bath of sun-dust; the divine bath is said to be with the rain during sun-shine.

1Tarpana — Presenting libations of water to the manes of the deceased ancestors.

7-8. One taking bath with these with (the recital of) sacred hymns would obtain (the fruit of a bath) at the sacred places. It is said in the Smrti texts that the water in contact with a tulasi-leaf, and the water flowing from Saligrama, and that water which is touched by the horns of cows, and that water with which the feet of a brahmana are washed is purer than that which is purified by prominent preceptors.

9. A wise man obtains that fruit with these baths which (fruit) he gets by giving (gifts), (visiting) sacred places, devotional acts, vows and sacrifices.

10-11. A man who everyday avoids offering libations to the manes of the dead ancestors is a killer of them and goes to hell; he who avoids the daily prayers is a killer of brahmanas (and goes to hell); and the meanest brahmana is he who is free from (i.e. who neglects) sacred hymns, vows, and is devoid of the virtues accruing from Vedic learning and avoids sacrifices and presents.

12. These five are mean brahmanas: one bargaining for money (i.e. the fees to be paid to a priest) at a sacrifice; one subsisting upon the offerings made to an idol1; a bad astrologer2; one conducting religious ceremonies for all classes3; and one always dallying with others' wives.

13. Also those brahmanas who have not undergone purificatory rites to the accompaniment of sacred hymns, who are without purity and restraint, who eat aimlessly, and who are wicked are most mean.

14. Those brahmanas who are given to stealing, who are ignorant, who are without (i.e. who do not observe) all rules of dharma, and who always go astray are the meanest.

1. Devalaka — A low brahmana who subsists upon the offerings made to a deity.

2. Naksatra — One who subsists on predictions based on movements of planets etc.

3. Gramayajaka — A priest who conducts the religious ceremonies for all classes and is consequently considered as a degraded brahmana.

15. All those brahmanas who do not perform rites like sraddha, who do not serve their preceptors, who do not recite sacred hymns, and who violate the boundaries (of good behaviour) are the meanest. IG. All these wicked ones should not be talked, to, and all of them go to hell; they are impure; are of a bad conduct, and should not be at all honoured.

17-19. Those brahmanas, who subsist on a sword, who work as menials, who are engaged in driving bulls, who work as artisans, who work as usurers, who deal in children, who indulge in sorcery, who resort to shudras, who are ungrateful, and who kill their preceptors — all these are said to be mean; and those other brahmanas who discard (good) conduct, who are heretics, who condemn righteousness and various kinds of gods, who hate brahmanas (are mean).

20-21. Yet a brahmana is never to be killed; because, O best of brahmanas, a man becomes a brahmana-cide by killing him. A brahmana who has fallen into the castes of shudras, mlecchas and candalas due to (desire for) food or sex, should never be killed.

22. The brahmanahood (of a brahmana) perishes by having sex with women of all castes and by eating all things that are forbidden; (but such a brahmana) again becomes a brahmana as a result of his religious merit. Narada said:

23. O you grandsire of all the worlds, what position does a man, who, having done such bad deeds, practises merit, go to? Brahma said:

2-r. He who, even after having committed all kinds of sins, restrains his senses, is free, from all sins, and again deserves brahmanahood.

25. O son, listen to an old, charming and wonderful story: The son of a certain brahmana became endowed with youth.

26. Then due to exuberance of youth and delusion as a result of deeds in the former (existence), he approached a candall, and instantly became dearer to her.

27-29. He generated sons and daughters on her; having given up (the members of) his own family, he lived in her house for a long time. He did not eat any prohibited food, nor did he drink wine. She (canda.ll) always said to him: " (You do not eat prohibited food; at least) drink (some or) other (kind of) wine". He said to.her: " O dear one, please do not talk (about) filthy things. I always get a vomitting sensation at the mention of it (i.e. wine))."

30-31. Once, being fatigued due to hunting he was asleep in the house by day. She took wine and with a smile put it into his mouth. Then from the biahmana's mouth fire blazed all around. That flame burnt the house with family and wealth.

32-33. Then the brahmana rose, saying'alas! ', and wept. After lamenting he started inquiring: 'Wherefrom did the fire rise? How is this fire in my house? (What is the cause of the fire in my house? ). Then a voice in the (i.e. from the) sky said: " It is your (inherent) lustre (as a brahmana)."

34-35. When it (i.e. the account) was narrated as it had taken place, the brahmana was amazed. The lustre in the sky, having reflected over the matter, spoke again: " Your fine lustre has vanished; therefore, practise piety." Then the brahmana having gone to excellent sages, asked them about his well-being.

1. Candrayana — A leligious observance or expiatory penance regulated by the moon's waxing and waning. In it the daily quantity of food, which consists of fifteen mouthfuls at the full moon, is diminished by one mouthful everyday during the dark fortnight till it is reduced to zero at the new moon, and is increased in like manner during the bright fortnight Prajapatya — A kind of fast or penance lasting twelve days, food being eaten during the first three days once in the morning, during the next three once in the evening, on the next three days only if given as alms, and a plenary fast being observed during the three remaining days.

36-40. All the sages said to him: " Practise the pious acts of giving in charity". The sages said: " Brahmanas are purified from all sins by restraints and vows. Observe the restraints laid down in the sacred texts for purifying yourself. Repeatedly observe quickly for removing your sins, divine vows like Candrayana1 Krcchra, Taptakrcchra, Prajapatya. Go to the pure sacred place and worship Govinda. Soon your sins will completely perish. Due to the power of the holy places and of Govinda, your sins will perish and you will obtain Brahmanahood. O dear one, listen to an old account as we shall narrate it:

41-43. O son, formerly, the bird Garuda, the young one, desired food and as soon as he came out of the egg, he, being hungry, said to his mother: 'Give me food.' Then the mother seeing her son Garuda, very mighty and resembling a mountain, with a delighted mind said: 'O son, I am not at all able to pacify your hunger.

44-45. Your father, the religious-minded Kasyapa, who is actually the grandsire of the world, practises penance on the shore of (the ocean called) Lauhitya. Go there and ask (i.e. tell) him what your desire is. By his instruction your hunger will be satiated.'

46. Then hearing the words of his mother, the very powerful Vainateya (i.e. Garuda), having the speed of the mind, reached his father's vicinity in a short while.

47-48. The bird, seeing his father, that best sage, blazing like fire, saluted him by bowing his head, and said: 'I the son of you, the magnanimous one, have come to you with a desire for food. O protector, " O lord, I am oppressed with hunger.'

49. Then resorting to meditation, and knowing him to be Vinata's son, the best sage, through affection for his son, said these words:

50-51. 'Hundreds of thousands of (most sinful) bhillas reside on the beach of the lord of rivers. Eat them up and be happy. These unconquerable crows at the holy places are destroying the holy places. Without being particular eat these bhillas excepting a brahmana.'

52-53. Thus addressed, the bird left, and ate them up. He even swallowed a brahmana as he did not know his (true) condition. That brahmana stuck fast to his throat. The best bird could neither vomit nor swallow him.

54. Going to his father he said: 'O father what is this (that has happened) to me? I cannot remove the being that has stuck to my throat.'

55. Hearing those words of (i.e. uttered by) him Kasyapa said to him: 'O son, I had told you beforehand. You have not recognized this brahmana.'

56. Then the pious, wise sage, saying so, said to the brahmana: 'Come near me: I shall tell you what is beneficial to you.'

57-58. Then that brahmana said to the best sage, Kasyapa: 'All these are always my friends; they are my relations; they are dear to me: (some of them) are my fathers-in-law, brothers-inlaw, and my kinsmen; others are there with their children. With these I shall go even to an inauspicious hell.'

59. Hearing these words of (i.e. uttered by) him, Kasyapa, being amazed, said: 'You, who have been born in the family of brahmanas, have fallen with the candalas.

60. Your men (i.e. relatives) certainly live in a terrible hell. In no way they will have acquittal for a long time.

61. A man becomes happy only by giving up the sinful, wicked candalas and by avoiding sins; not otherwise.

62. He, who (first) commits a terrible sin through ignorance or delusion and then practises righteousness, would go to an excellent place.

63. If a sinner practises righteousness and then again thinks of committing sins, he sinks as a person getting into a stoneboat sinks in the ocean.

64. He, who, having committed all (kinds of) sins, and (having collected) a heap of misfortunes, becomes appeased later, destroys those sins.

65-66. Then the brahmana said to the very intelligent, best brahmana sage: 'If this bird will not release all my relatives, then, with this bird striking my vitals, I shall give up my life; otherwise let him free my relatives; this is the vow of me, who am determined.'

67. Then the sage, due to the fear of the murder of a brahmana said to Garuda: 'Vomit fully all these mlecchas along with the brahmana.'

68. Then the lord of lords, at the bidding of his father, quickly vomitted them in forests, in the vicinity of mountains and in (various) directions.

69. Then appeared the hair-less, beard-less yavanas, fond of food; also some who had small beards.

70. In the south-east appeared the sinful Nagnakas (i.e. the naked); in the south (appeared) the Avacakas (i.e. who were dumb); they were fearful, were delighted in killing beings, were wicked and ate the (flesh of) cows.

71. In the south-west (appeared) the Kuvadas (i.e. who talked badly), who were sinners and who were ready to kill cows and brahmanas; in the west (appeared) the Kharpas (i.e. cheats); in the east lived (i.e. appeared) the Darunas (i.e. the terrible ones).

72. In the north-west (appeared) the full-bearded Turks, who ate the (flesh of) cows; they were mounted on the backs of horses and did not return (i.e. flee) from great battles.

73. In the north (appeared) the Mlecchas, living in the mountains. They were omnivorous and wicked and were, it is said, engaged in killing and binding (others).

74. In the north-east were the Nirayas living on trees. These Mlecchas, by the mere touch of whom one should enter water with all one's clothes on, who were terrible and held weapons in their hands, remained (i.e. appeared) in the (different) directions.

75-76. In the Kali-yuga, void of piety, and a bad time, people everywhere touch these (Mlecchas) through greed for wealth. The bird (i.e. Garuda) freed the Mlecchas and being oppressed by hunger, said again: 'O father, hunger is oppressing me more'.

77-78. Kasyapa there said to Garuda who was melted with tenderness: In one region of the ocean, there are a big elephant and a tortoise desiring to kill (each other); they are immeasurable (i.e. of a very huge size) and are very energetic.

79-80. Those (two remaining) in the water, will, O son, quickly satiate your hunger'. Hearing the words of his father, he, very powerful, and of a great speed, went there, attacked the elephant and the tortoise and tearing them with his nails, flew into the sky with the speed of lightning after seizing them.

81-83. The Mandara and other mountains could not serve as a prop for him. Then the very mighty (Garuda) going with wind's speed for (a distance of) two lakh yojanas, dropped (himself with them) on a huge branch of a jambu-tree. Suddenly the branch gave way. The powerful (Garuda), fear662 Padma Purana ing the death of cows and brahmanas, quickly supported that falling branch.

84-85a. Vishnu, taking up a human form, went to the charming and mighty (Garuda) who was moving fast holding the branch and said to him: 'O best of birds, who are you? Why are you moving in the sky, holding the huge branch and the huge elephant and tortoise? '

85b-86. Then the bird (i.e. Garuda) said to Hari (i.e. Vishnu) inhuman form; 'O you of mighty arms, I am Garuda, having the form of a bird due to my deeds. I am the son of Kasyapa, born from the womb of Vinata.

87. See these great animals seized by me for eating them up. Neither the earth, nor the trees and mountains can support me.

88. Seeing the jambu-tree after (having flown for) many yojanas, I fell on its branch with these two to eat them up (after sitting on the branch).

89-90a. That branch suddenly broke. Holding the branch, I am wandering. O wise one, fear and dejection have entered me (i.e. my mind), as a result of the murder of crores of brahmanas and cows.

90b-91. 'What should I do? How should I go? Who would put up with my speed? ' When (Garuda) had said this, Hari then said to that best of birds: 'Mounting on my arm, you eat up these elephant and tortoise'. Garuda said:

92-93. ' (Even) the oceans and best mountains are not able to support me; then how can you hold (i.e. support) a strong being like me? Who else except Narayana (i.e. Vishnu) is able to hold (i.e. support) me? He alone is the man in the three worlds, who can put up with my force.' Hari (i.e. Vishnu) said:

94. 'A wise one should save his own affair first; do (i. e. get) your work (done) now; having done (i.e. having got done) your work you will certainly know me'.

95. Having seen that very mighty (Vishnu) and having mentally reflected, the bird (i.e. Garuda), saying, 'Let it be so', jumped on his great arm.

96. When the lord of the birds fell upon his (i.e. Vishnu's) arm, it did not move. Remaining there, he dropped the branch on the abode of the mountains (i.e. the earth).

97. Just at the fall of the branch, the earth, with the mobile, the immobile and the forests, trembled. The oceans also trembled (i.e. were agitated).

98. Then he rashly ate up the two animals, the elephant and the tortoise. He was not satisfied. His hunger was not satiated. —

99. Knowing (i.e. seeing) this Govinda (i.e. Vishnu) said to the lord of birds: 'Eat the flesh of my arm and be happy.'

100. When he said this, O son, he, through hunger, ate a, lot of flesh of his arm; but there was no wound on his (arm).

101. Then the highly intelligent one said to Hari (i.e. Vishnu) the lord of the mobile and immobile: 'Who are you? What proper thing dear to you should I do today? ' Ndrayana [i.e. Vishnu) said:

102a. 'Know me to be Narayana, who has come here to do what is dear to you.'

102b-104. And for convincing him he showed him his own form. Seeing him who had put on a yellow garment, who was dark like a cloud, who had four arms, who was pleasing, who had held a conch, a disc, a mace and a lotus, and who was the lord of gods, Garuda, saluting him by bowing his head (said to him): 'O best man (i.e. Vishnu), tell me what thing dear to you should I do? '

105. Vishnu, the lord of the lords of gods and very lustrous, said to him: 'O brave one, O friend, be my vehicle for all times'.

106-107a. To him the greatest among the birds said: 'O lord of gods, I am fortunate. O lord, O master, on having seen you my life is fruitful. Having requested my parents, I shall approach you.'

107b-108. Vishnu, being pleased, said this: 'Be ever young and immortal; you will not be killed by any being\ your deeds

664 Padma Pwrana and lustre will be like mine. May you (have the power to) move at all places; may you certainly have all happiness.

109. May you obtain whatever you have in mind. You will easily obtain food desired by you and to your liking.

110. You will instantly deliver your mother from her calamity. (What I say will not be) otherwise.' Saying so Hari (i.e. Vishnu) instantly disappeared there only.

111. Then Garuda also, having gone to his father, told him everything. Hearing that, and with his heart pleased, he (i.e. Kasyapa) again said to his son (i.e. Garuda):

112. 'O greatest among birds, I am fortunate; so also is your auspicious mother. The wife and family of him whose son you are like this, are blessed.

113. He in whose family such an excellent male, devoted to Vishnu is born, will having emancipated a crore (of members of his) family go to the same heaven as of Vishnu.

114-115. He who worships Vishnu everyday, who meditates upon him, who sings (songs in his praise), who always mutters Vishnu's hymn, who recites his eulogy, who eats food offered to him, who fasts on the day of (i.e. auspicious to) Vishnu, is relieved after the destruction of all his sins — there is no doubt about it.

116. That best man in whose mind Vishnu resides, alone would always get Vishnu's servitude (i.e. would always become his humble devotee) by means of his religious merit.

117. Having collected good deeds (i.e. merit due to good deeds) for thousands of crores of existence, he would, due to the exhaustion of all his sins, be the servant of Vishnu.

118-119a. Such a man is fortunate in the world and would get the likeness of Vishnu. That man is the best with whom Vishnu, the immutable lord of the worlds, always worshipped by excellent gods, is well-pleased.

119b-120. Vishnu is not obtained (even) by gods with (i.e. after practising) austerities, and with many and various kinds of sacrifices; you are getting (i.e. you have obtained) him. Relieve your mother from the terrible calamity caused by her co-wife.

121-122. Having retaliated for your mother, you will go to that lord of gods. Securing his father's order and having received a great boon from Vishnu, Garuda, being delighted, went to his mother and remained before her after having saluted her. Vinatd said:

122b-123a. O son, you had your food today; you also met your father. Why (then) are you late? I am afflicted with anxiety.

123b-124a. Hearing these words of his mother, Garuda, laughing a little, told her the account. Having heard it she wasamazed:

124b-126a. '(Though) a child how did you do that feat difficult to perform? I am blessed; my family is blessed since you became the friend of Vishnu. Seeing that (you have) obtained a great boon (from Vishnu) my mind is delighted. O you (my) son, by your valour you have emancipated both my families (i.e. of my father and of my husband).' Suparna (i.e. Garuda) said:

126b-127a. O mother, tell me what I should do that is dear to you? Having done that mission (entrusted to me by you) I shall go to the vicinity of Narayana (i.e. Vishnu).

127b-129a. Hearing this, that chaste Vinata said to Garuda: 'I am suffering from a great calamity. Adopt a remedy against it. My sister is my co-wife. She has formerly purchased me. I have become her servant. Who will save me from it (i.e. her servitude)?

129b-130a. When her sons — the great serpents — had rendered (the Sun's) horse black by means of poison, she said to me that the horse would become black at dawn.

130b-131a. Then I said (i.e. to this I replied) — 'This (horse) is always white in colour. Your words are untrue.' Then she made a solemn declaration.

131b-132. Then I swore at Kadru, the mother of the serpents. At that time I said to her: 'If this horse of the Sun becomes black, then I shall be your servant.'

133-134. Then when her clever sons rendered the Sun's horse black, I became her servant. O you delighting the family, when I shall give her wealth as desired by her, I shall be free from her servitude.' Garuda said:

135. O mother, ask her quickly; I shall retaliate. I shall eat up those serpents; this is my proper pledge.

136. Then that unhappy Vinata said this to Kadrii: 'O you auspicious one, tell me what you desire, so that I shall be free from the difficulty.'

137. That wicked one said: 'Give me nectar'. Hearing these words, she became gloomy.

138. Then that miserable (Vinata) slowly came to her son, and said to him: 'The sinful one asked for nectar; O son, what will you do (now)? '

139. Hearing these words, Garuda, getting excessively angry (said: ) 'O mother, I shall bring nectar; do not be grieved'.

140. Saying so, he speedily went to his father. 'O sinless one, now I shall get nectar for my mother'.

141-143. That sage, after hearing these words uttered by him, said to the lord of birds: 'Above Satyaloka there is a city fashioned by Visvakarman for the good of the worlds. It is beautiful with an assembly; it is inaccessible due to fire and ramparts; it is unassailable by demons and gods. Gods have fashioned there a mighty god for its protection. He, whom the hero sees, would be reduced to ashes.' Supavia (i.e. Gamda) said:

144. O best of sages, I have obtained a boon from Narayana (i.e. Vishnu); O father, I have no fear even from the host of demons or of gods.

145. Saying so, and taking the water of the ocean the bird having the speed of mind, entered the sky, and moved (up).

146. By the wind produced due to (the movement of) his wings much dust was raised; the heap of dust left (behind by him) did not come near him.

147. Having gone (to the city), the mighty one put out the fire with the water in his beak. The god (the protector of the city), with his eyes full of dust, did not see him.

148-149a. The powerful one, killed the group of protectors and snatched the nectar. Indra, mounted upon Airavata, going to the bird, bringing the nectar, said these words:

149b-150. 'Who are you, that having taken up the form of a bird, are forcibly snatching nectar? Doing what is not liked by all gods, how do you (still) have attachment for life? I shall take you to Yama's abode (by striking you) with arrows resembling fire.'

151. Hearing the words of Hari (i.e. Indra) the mighty (bird) angrily said: 'I shall carry (away) your nectar; show (me) your valour'.

152. Hearing this, the mighty-armed (Indra) struck (him) with sharp arrows, as a cloud would strike the peak of mountain Meru with the shower of water.

153. Garuda, with his nails like the thunderbolt, pierced the elephant (i.e. Airavata), and also Matali (the charioteer of Indra), (Indra's) chariot, (his) disc, and the advancing gods.

154. That Matali of great arms was afflicted; (and also) the best elephant. Then all the hosts of gods were made to turn away their faces with the wind produced by his wings.

155. Then angry (Indra), desiring to win, struck him with his thunderbolt; (but) the great bird was not disturbed by the fall of the thunderbolt.

156. Noticing that his thunderbolt was ineffective Indra became afraid. Withdrawing from the battle then, he disappeared there only.

157. Moving speedily, he came down to the earth. The best of gods (i.e. Indra again) said to (Garuda) in front of the entire host of gods: Sakra (i.e. Indra) said:

158-159. If you now give the nectar to the mother of serpents, she will certainly make all serpents immortal. Your pledge will be null and void; (and) you will not get the fruit of your life. Therefore, O sinless one, with your consent I shall take it away.

Garuda said:

160. O Indra, you will take away the nectar at that time when it will be known in all the worlds that that unhappy mother of me is free from servitude.

161. Saying so, the very powerful (Garuda), having gone to his mother, said to her: 'O mother, I have brought the nectar. Give it to her only.'

162. With her heart blooming (with joy), and seeing her son with the nectar, she called her (i.e. Kadru), and having given it to her, then became free from servitude.

163. Seeing that grass, wood, beings, beasts and reptiles, as well as gods with great sages were amazed.

164-165a. Having freed his mother (from bondage) Garuda was well (-disposed). In the meanwhile, Indra suddenly took away nectar and put poison there (i.e. in its place) without being noticed by her (i.e. Kadru).

165b-166. Kadru, with her heart pleased, hastily called her sons, and put the poison, having the characteristics of (i.e. resembling) nectar, into their mouths.

166b-167a. The mother (i.e. Kadru) said to her sons: 'Let these divine drops always remain in the mouths (of the members) of your family.' They were happy.

167b-169. Great sages, gods, Siddhas, Gandharvas and human beings said: 'O mother, let (these drops) be in (your) family by (i.e. as) our favour.' Gods, with Siddhas and sages, dismissed by the serpents, gladly went home. The serpents were happy. In the meanwhile, Garuda forcibly ate up the serpents.

170-171. The remaining serpents ran and remained in various directions, mountains and forests, oceans, the nether worlds, holes and hollows of trees, and lonely bowers. The serpents are always his (Garuda's) food, created by the creator.

172. He (i.e. Garuda) having eaten the serpents, and having worshipped the gods, went to the immutable Hari (i.e. (Vishnu)

173. He, who reads or listens to this auspicious account of Garuda, will be free from all sins and honoured in heaven."

 

CHAPTER FORTYEIGHT

Importance of Bull [and Cow]

Brahma said: I-3a. O brahmanic sage (Narada), and hereafter, that brahmana who had fallen among the candalas, lamented in various ways and went to sage Kasyapa. Having gone to him, he said: " O best sage, tell me words beneficial to me (i.e. Instruct me in such a way that I would fare well in life). O greatest sage, act in such a way that I would be free from sin." The (sage) of great lustre, smiling a little said: Kasyapa said:

3b-4. After having seen the Mlecchas you yourself have become calm. Fasting on the day sacred to Hari, always remember Hari (i.e. Vishnu) by muttering the Gayatri (hymn), (other) hymns, and by vows like Gandrayana.1

5. Day and night meditate upon Shankara, and salute that lord. By means of a bath at a sacred place and by means of (reciting) hymns, you will see end of the mud (of sin).

6. Then O brahmana, destroying your sins by means of vows with more virtue, you will get (back) your brahmanahood and salvation as a result of the destruction of sins.

7. Hearing the words of the sage, he then became satisfied. Having done various deeds of merit, he again obtained brahmanahood.

8-9. Then having practised a severe penance he obtained heaven after a long time. All sin of a virtuous person perishes day by day; (but) the merit of a man of bad conduct perishes like collyrium. A brahmana miserable due to bad conduct, would go to (i.e. obtain) godhead by (good) conduct.

10. Then a brahmana (even) with his life at the point of departing, practises (good) deeds. So always do good deed mentally and physically.

11-12. By the advice of Kasyapa, that brahmana became disciplined; and again conducting himself well, and having practised penance, he went to heaven. A brahmana of a bad conduct is doomed and condemned in heaven; but conducting himself well he is honoured. Narad a said:

13. People get a good position (like salvation) after having worshipped best brahmanas. O lord, what position does one get by troubling brahmanas? Brahma, said:

14. That man, who does not devoutly and according to his capacity worship great-souled brahmanas whose bodies are tormented by hunger, goes to hell.

15. He, who, having made (a brahmana) scream by using harsh (words), dismisses him angrily, goes to the painful and terrible hell like Maharaurava.

16. Returning from there he is born in the lowest species, like the insects. Then he becomes a diseased, poor person oppressed by hunger.

17-18a Therefore one should not insult a brahmana who being oppressed with hunger, has come to his house. He, who says, 'I shall not give' to gods, fire and brahmanas, having gone through a hundred of animal-births, becomes (i.e. is born as) a candala.

18b-19a. He who kicks a brahmana, or a cow or his preceptor, certainly lives in the Raurava1 hell; for him there is no acquittal.

19b-20. If through merit he gets (a human) birth (i.e. is born as a human being), he would be crippled. He becomes very wretched, is dejected and oppressed by grief. Getting three births like this, he may then get acquittal.

21. That man too who strikes a brahmana with fists, or with blows, with elbows or open hands remains till the end of the Kalpa in the burning Raurava hell.

1. Manu (4.88-90) gives the names of the following twentyone hells: Tamisra, Andhatamisra, Maharaurava, Raurava, Kalasutra, Mahanaraka, Sarhjivana, Mahavlci, Tapana, Sampiatapana, Samhata, Sakakola, Kudmala, Pratimurtika, Lohasanku, Rjisa, Pantha, Salmali. Vaitarani, Asipatravana, Lohadaraka. According to him, he, who accepts gifts from a king who docs not rule properly, falls into these hells one by one.

22. Then he getting the birth, (of) a cruel and violent dog, is after that born in the low castes as a poor man, suffering from pain in the belly.

23-24a. The man who raises his foot (to kick a brahmana) has sillpada (i.e. elephantiasis) on his foot. Such a man becomes lame, or short-legged or has his foot amputated; or his limbs tremble due to paralysis.

24b-25. He, who, through anger, strikes his mother, father, a brahmana who has just returned from his preceptor's house or an ascetic or a group of preceptors would live in the Kumbhlpaka hell for a long time; and having lived there, would thereafter be born in the species of worms.

26-27. He, who would talk hostile or harsh words to brahmanas, would definitely have eight kinds of leprosy on his body, O son. They are: itch, cutaneous eruption1, leprosy with circular spots, types of leprosy called Sukti and Sidhmaka, Kalakustha, Sukla, and the very terrible progressive leprosy.

28. Then after use of drugs, merit runs away due to sin; and due to want of merit he would die as a line on water (disappears).

29. Among these (various kinds of leprosy) only three are said to be major (forms of) leprosy: Kalakustha, Sukla and the very terrible Taruna (i.e. progressive).

30. These three appear on the body of great sinners only due to the presence of great sins or due to contagion (with lepers).

31. People contract (this) disease by contagion or contact. A wise man should avoid (the lepers) from a distance; (and) should bathe after having touched (i.e. if he touches) them.

32. A man should bathe after having touched (i.e. if he touches) a fallen man, or a leper, or a candala eating the flesh of cows, or a dog, or a woman in her menses, or a bhilla. Mandala — a kind of cutaneous eruption or leprosy with circular spots Vicarcika — itch, scab. iJ " " ' ' Dadru — a cutaneous eruption — a kind of leprosy. '" * ' '* " Sukti — hemorrhoids. '

1. of the eighteen kinds of leprosy.

33. The various kinds of leprosy settle on the body, here or in the next world, according to the sin (committed by a person). There is no doubt about it.

34. He who snatches a brahmana's wealth — his livelihood earned justly — gets unfailing hell (i.e. certainly goes to hell), and is not reborn (i.e. permanently lives in hell).

35. Having seen or touched a wicked man, who is intent upon finding the weak points of brahmanas, a man should enter water (i.e. should bathe) with his clothes on.

36. (If) a brahmana's wealth (deposited with one) in confidence is enjoyed by one, it would burn one's family upto the seventh (generation). A man who enjoys it after having snatched it by overpowering a brahmana burns ten preceding and ten succeeding (generations).

37. It is not poison that is called poison; but it is a brahmana's wealth that is called poison. Poison kills one man only; but a brahmana's wealth kills his sons and grandsons (also).

38. A man, who through ignorance cohabits with his mother or a brahmana woman or his preceptor's wife, falls into the terrible Raurava (hell) and finds rebirth difficult.

39-40a. His manes fall into the (hells called) Kumbhipaka, Tapana, Avici, Kalasutra, Maharaurava and Raurava; and they (i.e. great sages) have never granted acquittal from these.

40b-41a. He who takes away the life of a brahmana (goes to hell and) is never reborn (i.e. permanently stays in hell). Thousands of his men (i.e. relatives) fall into the Raurava hell. Narada said: ''

41b-42a. Please tell me if the sin for the murder of all brahmanas is the same or why some sin becomes fearful. Brahma said:

42b-43a. O son, listen to the fearful sin; that is said to be a sin, which a brahmanacide obtains by killing a brahmana and which is to be told hereafter.

43b-44. The sin that a man would get due to having killed a learned, restrained brahmana, who is endowed with (the knowledge of) the Vedas, is equal to the sin that he would have by killing lakhs of crores of thousands of brahmanas. It would be tenfold of this by killing (i.e. if a man kills a brahmana who is) a Vishnu's devotee.

45. Causing the members of his family to fall he does not get rebirth (i.e. lives in hell permanently). There is no end to (the sin accrued by) the killing of (a brahmana) well-versed in three Vedas.

46. There is no end to the sin of a man who kills a brahmana who is learned, whose conduct is good and who is purified by sacred hymns and (bathes at) sacred places.

47. That man, who sees a brahmana who ends his life on account of an injury, would be the killer of a brahmana.

48. That man, on account of whom, a brahmana is harassed with harsh words or behaviour or is beaten up is called the killer of a brahmana.

49. Here (i.e. in this world) that killing would be the killing of all the sages, ascetics, gods, the knowers of Brahman of (various) countries and kings.

50-52. So a man who gets (i.e. commits the sin of) killing a brahmana is roasted (in a hell) with (his) dead ancestors. A man should certainly honour a brahmana fasting himself unto death; and if he, free from sins, casts, his life for that man, he is smeared with (the sin of) terrible murders and not he whom he would tell about committing suicide, climbing up a tree or living by hollows of trees1. He who would commit suicide would be the killer of a brahmana in his (own) family.

53. He who causes abortion or kills a child or his sick preceptor, is himself the killer of a brahmana, and not he whom he mentions.

54. That mean brahmana, who kills a brahmana with his family, alone gets the sin and not he whom he mentions.

55. The sin of a Shudra, who accomplishes his object by killing a Brahmana does not become otherwise (i.e. does not lessen) since the Brahmana is innocent.

56. O best of brahmanas, the killer, who kills a desperado (atatayiri) instantly appearing, is not smeared (i.e. tainted) with sins. ' This and many other verses here are not properly worded.

57. A man may kill in battle a brahmana desperado, desiring to kill, even though the desperado is a master of Vedanta. By (doing) that (act) he does not become the killer of a brahmana.

58. These six are desperados: One who sets fire, one who administers poison, one who snatches (anothers' wealth), one who kills a person who is asleep, one who usurps another's field or one who kidnaps another's wife.

59. These four (also) are desperados: a wicked man, one who undertakes to kill a king, one who is intent on killing one's forefathers, a king who is a follower of another king.

60. If a brahmana is not killed instantly it is not proper (to strike) to kill him again. By killing (i.e. by striking him again to kill) him a man definitely obtains sin due to his knowledge (that the brahmana was not instantly killed).

61. In the world there is none else, who, being the preceptor of the world, is fit for being worshipped. There is no greater sin than the sin which one gets by killing him.

62. He is fit to be worshipped like a deity by the hosts of gods and demons and by men. It is certain that there is none else who is equal to a brahmana. Narada said:

63. O best of gods, tell me accurately, following which profession a sinless brahmana should live.

64-65. That alms which is got without asking for is said to be commendable. Living by gleaning grains is better than that; it is the best of all kinds of livelihood, resorting to which the best sages go to the position of Brahman. A brahmana visiting a sacrifice should accept the fees offered as a remnant of (i e. offered at the end of) the sacrifice.

66. Brahmanas should get money by reciting (Vedic texts) to others and by acting as priests at sacrifices. Reciting (Vedic texts to others), reciting them to themselves and averting evil by means of reciting sacred texts — this is the way of the life of brahmanas.

67. Accepting presents is a respectable way of life. Those who maintain themselves by the study of religious texts are blessed; so also are those who live by (eating the fruits of) trees.

68-69. Those who live on the products of trees and creepers are blessed; so also are those who live on the crop (growing by the side) of roads. Killing for food is a sin. For its alleviation one should give excellent fresh grains to brahmanas. Otherwise, here i.e. in the case of the murder of a being, there is the shortening of one's life.

70. Therefore one should give profusely to the manes, deities and brahmanas. In the absence (of a brahmana's profession), the profession of a ksatriyais followed by brahmanas.

71-72a. A brahmana should fight in righteous battles (and thus) should practise the auspicious vow of a hero. The wealth which a brahmana gets from the king by following that profession (of a warrior), is said to be pure (when spent) in giving presents at sacrifices in honour of manes (i.e. at sraddhas) etc.

72b-74a. An innocent brahmana should always study archery along with the Vedas. He should fully (use) the missile called Sakti, a spear, a mace, a sword, and an iron bar; he should everywhere fight by mounting a horse, or an elephant or by using war-tricks, or fight by mounting upon a chariot or standing on ground.

74b-75. How can that religious merit be obtained by the expounders of Veda, (which merit) is certainly obtained by the brave men by protecting brahmanas, gods, heaven, women, ascetics, good men and women, preceptors and kings?

76-77a. Having exhausted all his sins, he obtains heaven permanently. The brahmanas who fall (i.e. are killed) in a battle (while fighting) face to face, go to the highest place, inaccessible to the expounders of Veda.

77b-79. Now listen to the proper description of a righteous war. They (who fight justly) fight face to face, do not attack a coward, do not pursue the enemy who is vanquished, or who does not have a weapon, or who flees (from the battlefield), or who does not fight, who is afraid, who has fallen or who is sinless, who is a bad siidra, who is pleased with praise, or who has sought shelter or who has surrendered in a battle.

80-81. Those of a bad conduct, who, desiring victory kill (such a person) go to hell. This is the ksatriya way of life and is praised by people of good conduct, resorting to which all best ksatriyas go to heaven. The death of a ksatriya (while fighting) face to face in a just war is auspicious.

82-83. He who is pure here, is also free from all sins, and dwells in heaven which is adorned with jewels, which has golden pillars, the ground of which is adorned with jewels, which is full of desired things, which is decorated with divine cloth.

84-87. In front of it stand the desire-yielding trees giving everything. It is adorned with wells, tanks, etc. and gardens. Divine damsels endowed with youth wait upon him. Hosts of the celestial nymphs always joyfully dance before him. Gandharvas sing songs and gods praise him. Thus, in due course a man would become a sovereign emperor; he would all alone enjoy all pleasures, would be free from diseases, and would have Cupid's body (i.e. would be very handsome). His wives would have excellent beauty and would always be endowed with youth.

88. His sons would be righteous, fair, rich and liked by parents. Thus good ksatriyas enjoy (these pleasures) in due order for seven births.

89-91a. The warriors (fighting) unjustly dwell in hell for a long time. In this way the ksatriya mode of life is practised by brahmanas, vaisyas, siidras, by the low-born and by other mleccha-castes. All warriors of all castes (including) brahmanas, who always fight justly, also go to the highest place.

91b-93. That brahmana, the best one, who is not brave, who is timid and does not have (the knowledge of wielding) missiles and weapons, should follow the vaisya way in a difficulty. Others may also follow the vaisya way, or practise trade. A brahmana should practise agriculture or trade, but should not give up his duties as a brahmana. A brahmana will be meeting with a sad plight by telling false things and exaggerating on account of (i.e. for profit in) trade.

94-96. A brahmana, by giving up wet money (i.e. daksina) gets an auspicious (place). Making his livelihood from that (i.e. trade), he should by all means give it (i.e. wealth gained by practising trade) to a brahmana. A brahmana should duly offer (oblations) at a sraddha and into fire. He should not indulge in falsehood in balance (i.e. while weighing things), for balance (i.e. weighing correctly) is settled in (i.e. leads to) righteousness. Practising fraud in weighing he (i.e. one who practises fraud in weighing) goes to hell. In the case of those things also which are not weighed, he should avoid falsehood.

97-98. Thus one should not practise falsehood1, because falsehood produces sin. There is no greater merit than truth, (and) there is no greater sin than falsehood. Therefore in all acts truth alone is important. (If) the merit of a thousand horse-sacrifices and truth are weighed (together), truth is superior to a thousand horse-sacrifices.

99-100. He, who, in all his acts, speaks the truth and avoids falsehood, crosses (i.e. overcomes) difficulties and eternally obtains (i.e. lives in) heaven. A brahmana should practise trade, (but) should certainly avoid falsehood.

101-105. He should deposit the profit into (i.e. with) sacred places, and should himself eat the remaining (i.e. enjoy himself with what remains). It is thousandfold more meritorious than troubling the body. In the act of earning (i.e. for earning) money men, through greed for wealth, enter dangerous water, a forest and a jungle resorted to by wild beasts, a mountain, or an inaccessible mountain-cave, and also the house — a fearful abode — of mlecchas. Abandoning their sons and wives, the greedy go away (from their residences). Others carry burdens on their shoulders, or in a boat or on a wheel (i.e. a carriage); others (earn money) by killing (others) or by (using) slings, (thus suffering from) great agony, and always at the cost of their life. O son, hoarding money is dearer to men than their own life.

106. He, who, having carefully and justly earned money by (practising) these (vocations), gives it to the manes, deities and brahmanas, gets eternal (happiness).

107-108. These two are great sins in trading, fraudulent purchase and sale. A wise man should make money by avoiding these two sins. He obtains eternal (happiness) and is not smeared (i.e. tainted) with the trader's sins.

109. A brahmana engaged in doing virtuous acts, may (also) practise agriculture. He should drive four bulls for half the (part of a) day.

110. In the absence of four (he should employ) three. He should give them rest. He should graze them on uncut grass in a a place free from thieves and tigers.

111-112. He should give (the bulls) an abode as desired (i.e. agreeable), and should himself gratify them. For a bull he should get prepared a cowpen free from trouble, and always free from cowdung, cow urine and leavings of food eaten.1 He should not put filth in the cowpen which is the abode of all gods.

113. A wise man should get fashioned a cowpen like his own couch. He should make it completely free from cold air and dust.

114. He should look upon the bull as his own life, and the bull's body similar to his own. Pleasure and pain are possible in the bull's body as in his own body.

115-116. He, who practises agriculture in this manner, would not be smeared with the sins involved in driving bulls; he would be wealthy. He, who would trouble a weak bull or a sick one, and also a very young or a very old one, would kill (i.e. commit the sin of killing) a bull.

117. There is no doubt that he, who drives an uneven pair — a weak one and a strong one — commits the sin equal to that of (i.e. equal to that obtained by) killing a bull.

118. He who drives a bull without (feeding him with) grass, or he who prevents a bull who is eating (grass, from doing so), or keeps away through folly grass or water, commits a sin equal to that (of having killed a bull).

119. Driving a plough on a samkranti2 day or a full-moon day, or a new-moon day, brings in sin to one which is (equal to that brought in by) the murder of a myriad (bulls).

120. The man, who, on these days, worships (a bull) with various kinds of sandals, collyriums, flowers and oils goes to (i.e. lives in) heaven eternally.

1. vighasa — leavings of food eaten.

2. Pasage esp. of the sun from one zodiacal sign into another.

121-122. He who everyday gives a handful of grass to a bull, has all his sins destroyed and he obtains (i.e. lives in) heaven eternally. As a brahmana is, so is a bull; the fruit of the worship of both is the same. On thinking (it is clear that) a brahmana is the chief among men, and a bull among beasts. Xarada said:

123. O innocent one, you had told me that a brahmana was born from the mouth of Brahma.1 O lord, O creator, how is he then equal to bulls (i.e. a bull)? I have certainly a doubt. Brahma said:

124-125. Listen to the fact about brahmanas and bulls. Formerly men brought about the unity (between the two) by offering the funeral rice-ball to them. Formerly a great lustrous projection sprang up from the mouth of Brahma. It became divided into four parts: Vedas, Agni (i.e. fire), Bull and Brahmana.

126. From the lustre the Veda rose first, and also Agni. Then Brahmana and Bull separately sprang up.

127. At that time, I first fashioned together the four Vedas for the stability of all the people and worlds everywhere.

128. Agni, and also the brahmana should enjoy the oblations (meant) for gods. Know that clarified butter is a product of the cow. Therefore they are begotten (from the same source).

129. If these four more important ones are not there in the worlds, then the entire world and the immobile and the mobile are doomed.

130. The worlds always supported by these, remain in their natural condition. Natural condition is the nature of brahman. (So) they are said to be of the nature of Brahman.

131. Therefore a bull should be worshipped even by gods and demons. He, the noble one, is born as the mine of excellences in all acts.

1. Vipro Brahmamukhe...The famous Purusasukta tells the same thing.

132. He is actually of the form of all gods. He feels compassion for all beings. I have formerly only made (i.e. laid down) his work with reference to nourishing.

133. Therefore only I have given him a very auspicious boon. " It is certain that only in (i.e. after) one birth you will attain salvation."

134. All bulls that die here only will come to my abode. There will not be even an iota of sin on their bodies.

135. A cow is a goddess, (while) the bulls are gods; the first goddess has three powers. The rise of the sacrifices is certainly due to his favour.

136. All (the products) of cows, viz. urine, dung, milk, curd, ghee, which are pure, purify the entire world.

137. Sin does not remain in the body on eating (or drinking) these. Therefore the religious people always eat (or drink) ghee, curd and milk.

138. The product of cows is the best of all things, is desirable and is most auspicious. He, in whose mouth there is no food (containing the product of a cow), has a stinking figure.

139. Food eaten is (effective) for five nights; milk for a month, curd for twenty nights; and ghee for a month.

140. Evil spirits eat the meal of him (i.e. while he is eating), who eats his meals continuously for one month without using the products of cow.

141. That merit done (i.e. collected) by eating the best and purest food, moistened with hot rice is crore-fold.

142-143a. All acts done after having eaten even other food, which is made fit for oblations by the sacred precepts, would be a lakh times more effective than the fruit one would get from whatever is vegetarian food.

143b-144a. Therefore a bull alone is recommended for all acts in every yuga. In all desired objects he always is the giver of the (fruit of) pious acts, love of worldly prosperity and sensual enjoyments and salvation. Narada said:

144b-145a. O lord of all worlds, tell me, so that I follow correctly: In (the performance of) which acts or by (following) which procedure great merit is known to follow?

Brahma said:

145b-146. Having gone round once, a man should salute the wealth in the form of kine. Being free from all sins he obtains heaven for ever. As the preceptor of gods is adorable or as Vishnu is adorable (so is a bull).

147-148. Indra went round him seven times in grandeur. Listen to the religious merit of him, who, observing a fast, and having got up at day-break, takes a pot with water (and moves) among bulls, and sprinkles the water on the buli's horns and then receives it on his head.

149-150a. The bath taken at the places known to be sacred and thronged by Siddhas and Caranas and resorted to by great sages, is equal to the sprinkling done with the water from a cow's horn.

150b-151a. That mortal, who, having got up -in the morning, would touch a cow, ghee, honey, mustard and priyarigu (i.e. saffron) gets free from sin.

151 b-153. 'Cows are the givers of ghee and milk; they are the source of ghee; ghee is their product; they are the rivers of ghee, and; he eddies of ghee. Let them always remain in my house. Ghee (remains) in all my limbs, ghee resides in my mind. Cows are always in front of me and behind me. Cows are (present) in all (my) limbs; I live among cows.'

154. All the sin of him, who, (every) morning and evening, having sipped water, recites this sacred hymn, perishes; and he is adored in heaven.

155. As is the bull, so is a brahmana; as is a brahmana, so is Hari, so is the Ganges; these are not said to be non-bulls.

156. Bulls are the kinsmen of men; men are the kinsmen of bulls. That house in which there is no bull is without kinsmen.

157. The Vedas with their six limbs and the pada and krama, reside in the mouth of cow. On the horns Hari and Kesava always stay together.

158. In the belly lives Skanda; and Brahma always remains in the head. Shankara lives in the forehead and Indra on the tip of the horn.

159-164a. The deities, Asvins, live in the ears; the Moon and the Sun live in the eyes. God Garuda lives in the teeth, 082 Padma Purdria and SarasvatI in the tongue. All the sacred places remain in the anus, and the Ganges in the urine. The sages live in the pores of the skin, and Yama lives in the backside of the face. Kubera and Varuna have resorted to the right side; the lustrous and very powerful Yaksas reside in the left side. Gandharvas reside in the centre of the face, and the serpents on the tip of the nose. The celestial nymphs have resorted to the hind parts of the hoofs. The all-auspicious Lakshmi resides in the cow-dung and cow-urine. Those who move in the sky reside on the tips of the feet; Prajapati lives in the bellowing sound. The full four oceans reside in the udders of the cows.

164b-16Ga. A mortal who everyday bathes and touches a cow, gets relieved from all major sins. He who holds by (i.e. on) his head the dust raisedby the hoofs of the cows, has (indeed) bathed in all the sacred places and is free from all sins. Xarada said: lG6b-167a. O best of preceptors, O Brahman, if you like, (please) tell me which fruit is obtained by presenting which (kind of) cow out of the cows of ten colours. Btahmd said:

167b-168a. By giving a white cow to a brahmana, a man becomes wealthy. He always lives in a palace, and enjoying pleasure, becomes happy.

168b. A grey cow (i.e. presenting a grey cow) relieves (a man) from sins in (this) wilderness of the mundane existence and (takes him to) heaven.

169. The gift of a tawny cow (gives) an inexhaustible (fruit). By giving a black cow, a man does not sink. A yellowish white cow is difficult to get in the world. A yellowish cow delights the family.

170. A cow (i.e. the gift of a cow) with red eyes (is recommended) for (a man) who desires handsomeness. A black cow (i.e. the gift of a black cow) (is recommended) for (a man) who desires wealth. By presenting only a tawny cow a man is free from all sins.

171-173a. All the sin, such as committed in childhood, youth or old age, or by words, deeds, or conceived by mind, and the sin due to cohabitation with one with whom it is prohibited, or the sin of treachery towards a friend, and also (the sin due to) fraud in measuring or weighing, or falsehood with reference to a girl or a cow, of him, who presents a tawny cow, perishes.

173b-175a. A cow should be looked upon as the earth, having a big river extending over ten yojanas, and having large banks, with water-elephants in the water-forest — the extended ocean of water — as long as she does not release her embryo (i.e. does not bring forth a calf) — as long as the two feet and the face of the calf have not come out.

175b-177. A man should give a tawny cow with golden horns, endowed (decorated) with a piece of cloth and with all ornaments, with a reddish back, silver hoofs and bell-metal udders, adorned with sandal and flowers and with all ornaments, to a brahmana who has mastered the Vedas. All his sins perish, and he does not fall from the world (i.e. heaven) of Vishnu.

178. When she is being milked drops (of milk) fall on the earth. (From them) xcellent gardens with many flowers, are produced.

179. Those who give cows (to brahmanas) go there, where there are desire-yielding trees, where the rivers have thick milk, and where there are golden palaces also.

180. Brahma has said that the fruit is the same (to him) who gives ten cows or one bull.

181. He should give one (bull) with ten (cows); the fruit of giving thousand is hundred (-fold). O Narada, the fruit is to be carefully understood accordingly.

182. The ancestors of that son, who releases a bull on the earth dedicating it to those manes, are honoured in Vishnu's world (i.e. heaven) as desired (by them).

183. Four weaned female calves for one bull are released. O son, this is the old rule everywhere.

184. Men enjoy heaven for thousands of years i.e. for as many years as there are hairs on (the bodies of) them.

185. That water which a bull tosses up with his tail would be (i.e. would serve as) nectar to the manes for a thousand years.

186. The ground or the clod that he tears — and also the mud (trodden by him) is Svadha for the manes having a crorefold effect.

187. If a man's father is alive, (but) his mother is dead, a cow marked with sandal is given for her (going to the) heaven (i.e. the gift of such a cow takes the mother to heaven).

188. Such a giver pays off the debt of the manes. He gets (i.e. lives in) heaven eternally and is honoured like Indra.

189. A young milch cow, endowed with all (good) characteristics, and regularly bringing forth (calves) is auspicious and is said to be the earth.

190. The gift of him accompanied by a sacred hymn has the same fruit as the gift of the earth. (Such) a man, resembling Indra emancipates a hundred (members) of his family.

191. If the cow or her calf dies after a man steals a cow, he would remain in a well full of worms till the destruction of the beings (i.e. till deluge).

192. Having killed cows (i.e. he who kills cows) is cooked with manes in the terrible Raurava hell; the retridution lasts till that time.

193. A breaker of a bull or one who yokes (to a vehicle) or ties a bull set at liberty, will eternally get (i.e. go to) hell, birth after birth.

194. He who recites to others this most auspicious account even once, has all his sins perished, and enjoys with gods.

195. He who listens to this great (account), which is most auspicious, gets, at that moment only, free from sins committed during seven births. nt*

 

HAPTER FORTYNINE

Good Conduct

Narada said:

1. By what conduct, does the brahmanic lustre of a brahmana increase and by what conduct does that lustre perish? Brahma said:

2. The best brahmana should get up from his bed when there is still a portion of the night (i.e. early morning), and should certainly remember the meritorious gods.

3-8. (He should recite the hymns: I salute) 'Govinda, Madhava, Krishna, Hari, Damodara, Narayana, Jagannatha, the unborn lord; (I salute) SarasvatI, MahaLakshmi, Savitrl, the mother of the Vedas, Brahma, Bhaskara (i.e. the Sun), Gandra (i.e. the Moon), the regents of the quarters and planets, Shankara, Shiva, Sarnbhu, Isvara and Mahesvara, Ganesha, Skanda, Gauri and auspicious Bhagirathi'. (He should also recite the verses: ) 'King Nala of an auspicious fame, Janaradana of an auspicious fame, Vaidehi (i.e. Sita) of an auspicious fame and Yudhisthira of an auspicious fame.' 'These seven viz. Asvatthaman, Bali, Vyasa, Hanumat and Bibhlsana, Krpa and Parasurama are long-lived (i.e. deathless)'. A man, who, having got up in the morning, daily remembers these, is free from the sins like the murder of a brahmana etc. There is no doubt about this.

9. Merely by uttering (these names) once, a man would get the fruit of all sacrifices. He obtains the fruit of the gift of hundred thousands of cows.

10. Then he should evacuate his bowels and urinate in a pure place. This he should do facing the south at night and the north by day.

11. After that he should clean his teeth with straws or sticks of udumbara etc Then a brahmana should engage himself in the performance of the morning prayer.

12. A brahmana should duly meditate upon red-complexioned SarasvatI in the forenoon, white-complexioned SarasvatI in the mid-day and dark one in the evening.

13. Then he should carefully bathe according to his understanding. Having washed his body he should then smear it with clay.

14-15. He who desires purity should apply clay to the region of the head, the forehead, the nose, the heart, the eyebrows, the arms, the side(s), the navel, the knees, the two feet. He should apply one (layer) on the genital organ, three (layers) at the anus, and ten on the left hand; he should give seven layers on both (the hands).

16-17. All the sin of that man who smears clay on his body with the recital of the sacred hymn: 'O clay, you who are trodden by horses, chariots, and Vishnu; O Earth, remove my sin collected formerly', perishes and he becomes pure.

18-19. Then a wise man should bathe, after (the recital of) a Vedic (hymn), in a big river, a small river, a well, a lotus-pool, or a lake or a sea or a bank, and after that he should duly bathe with (water contained in) water jars for the destruction of all sins.

20. Bath in the morning is very meritorious, and destroys all sins. A brahmana who everyday takes it, is honoured in Vishnu's world.

21-22. That water which is near (the place where one has taken his bath and offered) his morning prayer, upto a distance of four dandas (i.e. sixteen hastas) is nectar and serves the manes. Then from twoghatikas to one watch (i.e. three hours), it is like honey and increases the joy of the manes.

23. After that for a watch and a half, the water is said to be milky. Upto a distance of four dandas it is mixed with milk.

24. After this (time the water remains just water for three watches). Then (in the fourth watch) it is said to be bloody (and remains so) till the sun sets.

25. That water offered, after bath, in the fourth watch is received by demons only, and is without pleasure (i.e. gives no joy to the manes).

26. Formerly only I created water for the attainment of everything; and Yaksas alone are foremost in its protection.

27. The manes that have gone to the other world do not receive it. It is difficult for them to get except through the mortals (related to them).

28 Therefore libations of water should be offered by the disciples, sons, grandsons, daughters' sons, relatives, devoted to the dead ancestors. Narada said:

29. O lord of gods, tell me clearly the deity of water and the rite of offering oblations of water, so that I can understand it. Brahma said:

30. Vishnu is praised in all the worlds as the deity of water. Vishnu would do good to him who is purified by water.

31. A man drinking but a mouthful of water would become purified. Especially the water (that has come) in contact with Kusha (i.e. darbha) is superior to nectar.

32. Darbha, the abode of all gods, was formerly created by me. Brahma remains at the root of Kusha, Kesava is at its centre.

33-34a. Know Shankara to be residing at the tip of Kusha. These (deities) have settled themselves in Kusha. If a pure man with a Kusha in his hand recites a eulogy or a hymn, it is said to be a hundred-fold effective. It is said to be a thousand times (effective) at a sacred place.

34b-35. Kushas are said to be (of) seven (types): Kusha, kasa (grass), durva, barley-leaves, paddy-leaves, Eleusine Indica, 1 and lotuses. They are pure in that order. (Thus) the Kushas are settled in the world.

3f>. All that bath (which is taken) without (reciting) a hymn is useless. By contact with Sheshamum it becomes sweeter than nectar.

37. Therefore, a wise man should always offer libations of water (mixed) with Sheshamum to the manes. By just ten Sheshamum seeds, the manes are exceedingly pleased. Balbaja — Eleusine Indica, a species of coarse grass not eaten by cows.

38a. Gods do not desire prolixity for fear of stopping the burning power of fire.

38b-39. He, who, after having bathed, offers libations of water mixed with Sheshamum to the manes, or by letting loose a dark bull (in their honour), or offers them water with Sheshamum on the new moon day, or gives light (i.e. lights lamps in their honour) in the rainy season, is free from the debt (he owes) to the manes.

40. He, who offers Sheshamum to the manes on the new moon day throughout a year, obtains the position of Vinayaka, and is honoured by all gods.

41-42. He who pleases (i.e. offers oblations) to the host of his manes with Sheshamum on yuga days1 etc. — it is said that such offerings on the new moon day are a hundred-fold effective — or in an ayana or on a visuva or on a full moon or a new moon day is honoured in heaven.

43-44a. And by pleasing (i.e. offering oblations to) the manes on Manvantara2 days or other auspicious days or on a solar or lunar eclipse day at sacred places like Gaya etc., he goes to Vishnu's abode.

44b-45. Therefore, finding an auspicious day a man should please (i.e. offer oblations to) the host of his manes. A wise man, being composed, having first gratified (i.e. offered oblations to) gods would then be entitled to offering oblations to the manes.

46. He should offer (water) with one hand at the time of a sraddha and taking food; (but) should offer it with both hands at the time of tarpana (i.e. offering oblation of water etc.). This is an ancient rule.

47. Being pure and facing the south he should offer libations to the manes and (should) utter the words 'Be pleased', and mention his name and family.

48-49a. That offering, which one, through delusion, makes with non-black Sheshamum to the host of one's manes, or that offering which one makes by offering water on the ground, himself remaining in water, is offered in vain. It does not reach anyone.

1. Yugadya — the anniversary of a yuga or the age of the world.

2. Manvantara — Name of various festivals: of the tenth day of the light half of Asadha, of the eighth in the dark half of the same month, and of the third in the light half of Bhadrapada.

49b-50a. That water, which a man, remaining on ground, offers into water, does not reach the manes. It is useless.

50b-51a. O sinless one, he who, having wet clothes on, offers water (of libation) into water, has his manes and gods always pleased (with him).

51b-52a. The wise say that a garment washed by washermen is impure. A garment washed with (one's) own hands becomes pure again.

52b-53a. (By offering water with wet clothes on one's person) the manes certainly become ten times more pleased than when, he, having a dry garment on his body, offers libation to the manes on a pure ground.

53b-54a. He, who bathes, offers his prayers and offers oblations on a rock, an iron vessel or a copper vessel has each of these a hundred-fold effective.

54b-55a. All (the offering) of him, who, having put a silver ring round the fore-finger, offers libations to his manes, becomes a hundred thousand times effective; not otherwise.

55b-56a. In the same way, if a wise man, putting a golden ring on his ring finger, gratifies (offers libations to) the host of his manes, that is a lakh of crores times effective.

56b-57a. Holding a Khadgaka in the right hand, between the thumb and the forefinger, and a gem round the ring finger — that gives the inexhaustible fruit of the ten cavity-fuls of water (offered to gods etc.).

57b-58. Gods, with hosts of manes, having taken up an aerial form, thirsty and longing for water, follow a man going for his bath. When he squeezes his garment, they go back disappointed.

59-60a. Therefore, a man should not squeeze his garment without (i.e. before) having offered libations to the manes. All the sacred places, numbering three crores and a half, i.e. as raany as there are hairs on a human body, fail him. Therefore, should not squeeze his garment (before offering libations).

60b-61a. Gods drink the water (offered) on their heads, the manes through beards, Gandharvas through eyes, and all (other) beings from below these (i.e. through their mouths).

61b-62. Merely by bathing, gods, hosts of manes, all Gandharvas and beings are pleased. No sin remains as a result of bath. That man who bathes even day is best among men.

63. Freed from all sins, he is honoured in heaven. Till bath and offering of oblations (are over) gods are known to be great sages.

64. A wise man should worship gods after this (i.e. offering oblations). Xo danger befalls him who worships Ganesha.

65. He should worship the Sun for good health, should worship Vishnu for righteousness and salvation, Shiva and Candika for the satisfaction of (all) desires.

66. Having worshipped the gods, he should make an offering to Visvedevah. After that he should perfoim the rite of making an offering into the fire, perform the (daily) sacrifice and gratify brahmanas.

67-68a. He will then go to heaven of gods full of (all) goodness; he will stop his going and coming (i.e. will have no reoirth), (he will have his) desires (satisfied), will obtain release, happiness and heaven. Therefore, with all care, he should perform the daily rites. Narada said:

68b-69a. O father, O omniscient one, why is it that gods. do not receive (i.e. are not offered the libations of) water with the hosts of manes as do human beings? Brahma said: ,

69b-70. Formerly, I created water — nectar full of all gods For its protection (I created) demons and Yaksas having bows. On my words they kill a mane or a god, but not a human being.

71-72a. Beasts, birds and insects are settled (by me) in the mortal world. Gods born as mortals, and also human beings, after having everyday gratified the preceptor, are settled in heaven.

72b-74a. He, who does not bathe eats feces; one who does not mutter his prayers eats pus and blood. By not gratifying the manes daily, a man becomes the killer of his ancestors. Not worshipping the gods also involves the sin equal to that of killing a brahmana. A sinner who does not offer his (morning or evening) prayer afflicts the Sun also. Narada said:

74b-75a. Tell me about the order of the proper discharge of duties of a brahmana. Tell me also about the entire conduct of other (castes). Brahma said:

75b-76. A man gets (long) life due to good conduct; he obtains happiness due to good conduct. He gets heaven and salvation due to good conduct. Good conduct destroys inauspiciousness. A man of bad conduct is condemned in the world.

77-78a. He is always unhappy, suffers from diseases and lives a short life. A man certainly lives in hell due to bad conduct. A man obtains (i.e. goes to) the highest world as a result of good conduct. Listen properly to (the description of good) conduct.

78b-82a. A man should always smear his house with cowdung. Then he should wash the wooden seat, vessels, slabs (with water). He should cleanse the bell-metal vessels with ash; copper-vessels are cleansed with acid. Vessels made of stone are cleansed with oil. A garment of cotton is brushed with cow's hair. Vessels of gold and silver become clean with water only. Iron-pots are cleansed with fire by burning them. Impure ground is cleansed by digging it, or burning it, or smearing it or washing it or by the rain-fall.

82b-83a. I have formerly said that cleansing of objects made of metals or water-pots or all objects made of stone, are cleansed with ashes and clay.

83b-84. Bed, wife, child, garment, sacred thread, waterpot of one's own only are pure and never of others. One should not eat with only one garment on one's person, nor should one bathe with only one garment on one's body.

85. One should never put on the bathing-garment of anyone else. One should dress one's hair and clean one's teeth in the morning only.

86. One should daily salute one's preceptors (and elderly persons). One should have one's meal with the five parts oi one's body, viz. (two) hands, (two) feet, and one's mouth wet, (i.e. one should eat after washing one's hands, feet and mouth).

87. He who eats with these five parts wet (i.e. after having washed them), lives for a hundred years. He should not deliberately disobey the order of his deities, his preceptor, an initiated householder or his teacher.

88-89a. He should not deliberately pass over the shadow of an initiated brahmana. He should go round, keeping to his right, the herd of cows, a deity, a brahmana, ghee, honey, a place where four roads meet, and also well known trees.

89b-90a. He should not pass between a cdw and a brahmana, between fire and a brahmana, between two brahmanas, and between husband and wife. Such a man, though living in heaven, would surely fall.

90b-91a. With remnants of food on his hand (i.e. without washing his hands and mouth after eating) he should not touch fire, a brahmana, a deity or a preceptor, and also his own head, a tree with flowers or a fig tree; (this is) unrighteous.

91b-92a. Without washing his hands and mouth after eating, he should not look at the three luminous bodies, viz. the sun, the moon, and all the stars.

92b-93a. Without washing his hands and mouth after eating, he should not see a brahmana, a preceptor, a deity, a king, an excellent ascetic, a contemplative saint doing acts pertaining to gods (i.e. worshipping gods), and a brahmana preaching dharmas (duties).

93b-94. One should not evacuate one's bowels at the bank of a river or on sea-shore, at the root of a fig tree, in a garden or a flower-garden, and in water.

95. A wise man should never get shaved in the house of a brahmana, a cow-pen or a charming royal road or on Tuesday.

96. He should not allow dirt to settle on his teeth, on the nails or mouth (i.e. he should always keep his teeth, nails or mouth clean). He should not besmear his body with oil on Sundays and Tuesdays.

97-98a. He should not play upon a musical instrument by putting it on his own body; he should not occupy the same seat as that of his preceptor. He should not snatch the wealth of a learned brahmana, or of a deity or of his preceptor also; and also of a king, ascetics, a lame or a blind person, a woman.

98b-99a. He should give passage to a brahmana, cows and kings, to a sick person, to one who is tormented (i.e. bent down) with a load, to a pregnant woman and to a weak person.

99b-103a. He should not argue with a king or a brahmana or a physician. He should avoid from a distance a brahmana, his preceptor's wife, and also a fallen person, a leper, a candala eating cow's flesh; he should also avoid fioma distance an expelled person, an ignorant person, a wicked woman, a woman of bad conduct, a woman who causes scandal, one doing bad deeds, a vicious one, one always liking (i.e. indulging in) quarrelling, a wanton woman, one having a redundant limb, a shameless woman, one going astray, one who is a spendthrift, and one of an improper conduct.

103b-104. A wise man should never salute his preceptor's wife during her menstruation. He should not touch her; having touched (i.e. if he touches her) he becomes pure after (having taken) a bath. He should always avoid sporting with her.

105. He should hear the words of his preceptor's wife (i.e. should remain within the distance where he can hear her, but) should not see (i.e. gaze upon) her. He should not at all look at (i.e. gaze upon) or touch the wife of his son or brother or his young daughter, or the wife of his preceptor.

106-107a. He should always avoid chatting with them or knitting of the eyebrows, and also quarrel or shameless talk.

107b-108a. He should never tread upon husk, charcoal, bones or ashes, and also seeds of cotton-plants, remains of an offering to a deity, wood meant for a funeral pile, or the funeral pile of a respectable person.

108b-109a. He should not eat dry, stinking and filthy fish, also the food which is left over by others, or prepared for others.

109b-110a. He should not, even for a moment, move with a bad person. A wise man should not remain under the shadow of a lamp, or under a bibhitaka tree. HOb-llla. He should not, even for a moment, talk with the untouchables, the fallen and the angry. Having done (i.e. if he does) so, he would go to (the hell called) Raurava.

111b-112a. He should not salute his paternal and maternal uncles who are younger than he, but (when they arrive) he should get up, offer a seat to them and stand before them with the palms of his hands joined in reverence.

112b-H4a. He who is completely conversant with (good manners) should not salute a person who has smeared himself with oil, or who has not washed his hands etc. after having taken food, or whose clothes are wet, or who is sick or frightened or carrying (a load), or one who is engaged in a sacrifice, or one who is spoiled, or one who is sporting with women or children or one who is having (i.e. carrying) flowers and darbhas.

114b-115. He should not sip water (i.e. should not commence a sacred rite) with his head or ears covered, or while remaining in water, or with the lock of hair on his head untied, or without adoring (i.e. washing) his feet, or facing the the south, or without wearing the sacred thread, without a garment on his body or with the hem of his lower garment untucked.

116-119. He who has only one garment on his body is not purified even after sipping water. First he should touch his mouth with the three middle fingers (i.e. the ring-finger, the middle finger and the forefinger); then he should touch his nose with the thumb and the forefinger; he should (then) touch his eyes with the thumb and the ring finger. He should touch his ears with the little finger and the thumb; he should touch his navel with the thumb only. He should keep the palm of his hand on his heart (i.e. touch his chest with the palm of his hand) and should touch his head with all his fingers. Having touched his arms with the tip of his hand, a man would become pure. Thus sipping the water a man becomes pure.

12O-122a. Being free from all sins he obtains (i.e. lives in) heaven eternally. May Prana, pleased by the triangle of the fingers, Vyana and Apana by mudra1, Samana by all the fingers, Udana by fingers except the forefinger, and also Naga2, Kurma, Krkara, Devadatta and Dhananjaya, to whom oblations are offered on the ground, being pleased, delight him (who offers the oblations).

122b-124. He should not sleep with wet feet, nor should he eat with dry feet (i.e. without washing his feet). He should not sleep or eat in the dark. He should not brush his teeth while facing the west or the south. He should not sleep keeping his head towards the north or the west. By sleeping like that his life is cut short, and such a man becomes the killer of a brahmana (i.e. commits the sin of killing a brahmana).

125. Therefore he should not sleep like that. Sleeping by keeping one's head towards the east or south is recommended. He (who sleeps) with his face (i.e. head) towards the east enjoys (long) life; he who sleeps with his face (i.e. head) towards the south enjoys fame.

126. One (performing rites) with one's face towards the west enjoys wealth; one with one's face towards the north enjoys glory; a man with his face towards the east gets (long) life; he who faces the south (while performing rites) gets the condition of a dead body (i.e. dies).

127-128a. If he faces the direction of Varuna (i.e. the west), he falls ill, and if he faces north he gets (long) life and wealth. Gods eat once only, men eat twice, spirits and demons eat thrice and those who feed on dead bodies eat four times (a day).

1Mudra — Particular positions or intertwimngs of fingers; they are twentyfour in number and are commonly practised in religious worship; they are supposed to possess an occult meaning and magical efficacy.

2. Naga — One of the five airs of human body; it is expelled by eructation. Kurma — One of the outei winds of the body, causing the closing of the eyes Krkara — One of the five vital airs; it assists digestion. Devadatta — One of the five vital airs; it is exhausted in yawning. Dhananjaya — Vital air supposed to nourish the body.

128b-l29a. The oblation to gods is fleshless, and that of men consists of fish and flesh. Others, that are undressed, eat foul-smelling, stale and spoiled food.

129b-130a. Those (good men) whether they stay in heaven or in this mortal world, have four (good things): praiseworthy gifts, sweet words, worshipping deities and gratifying brahmanas.

130b-13la. Niggardliness, censuring one's own people, dressing in tattered garments and devotion to mean men, excessive anger, using bitter words — these are the characteristics of a man who has (just) come from a hell.

131b-132a. Words soft like butter, mind tender with compassion — these are the visible signs of those who are born from righteous seeds (i.e. born in righteous families).

132b-l33a. Heart void of compassion, and words harsh like (the soiind produced by) a saw — these are the visible signs of those who are born from evil seeds (i.e. born in sinful families).

133b-134. A man who recites or listens to (the account of) good conduct etc., gets the fruit of his good conduct etc. and being purified from sins, (lives) in heaven (wherefrom he) does not fall.

 

CHAPTER FIFTY

The Account of the Five

Bhishma said:

1. O brahmana, tell me if you so desire (about) that which would give a greater religious merit, which is always liked in the world, and which was done by (our) ancient ancestors. Pulastya said:

2. Once all the brahmanas, the disciples of Vyasa, having respectfully saluted him, asked him about righteousness as you have asked me (now).

The brahmanas said:

3-5. Tell (us), which are the best of all pious deeds, and most meritorious in the whole world, by doing which men enjoy heaven eternally. Tell (us) about one sacrifice, which is performed without trouble, which is pure, and which could be done (easily) by the mortals of high and low castes. O Brahman-be well pleased towards us and tell us by doing which, ever (deed) a man becomes adorable to the gods in heaven. Vyasa said:

6. About this I shall first narrate the Pancakhyana(i.e. the account of the five); listen to it first. (Even) having done (i.e. if a man does) one of these five, he would obtain salvation, heaven and glory.

7. Adoration of the parents, adoration of the husband, equality (of mind) towards all people, not behaving treacherously with one's friends, and devotion to Vishnu — these are the five great sacrifices.

8. O brahmanas, that righteousness (i.e. religious merit) which a man would earn by adoration of his parents cannot be earned even by performing hundreds of sacrifices or by going on pilgrimages to sacred places on the earth.

9. A father (a mother) is righteousness, afather (a mother) is heaven, a father (a mother) is a great penance; when the father is pleased, all deities are pleased.

10. He whose parents are pleased by his service to them and his virtue, has bathed in the Ganges everyday.

1 l-12a. A mother is full of (i.e. has the merit of) all sacred places; a father is full of gods (i.e. has all gods unite in him). He who goes round his mother and father keeping them to his right, has (indeed) gone round the earth with the seven islands.

12b-13a. He whose knees, hands and head, when saluting the parents, touch the ground, obtains (i.e. lives in) heaven eternally.

13b-14a. As long as the marks of the dust of their feet have clung to his head (and other) parts (of the body) their son is purified.

14b-15a. The sins, earned (i.e. committed) during hundreds of crores of existences of that son who drinks (i.e. sips) the water of (i.e. flowing from) the lotus-like feet of his parents, perish.

15b-16a. He is blessed in the human world, he is purified from all sins. (Such) a man obtains the status of Vinayaka in (i.e. after) one existence only.

16b-17a. That meanest man who offends his parents by (using bad) words, would live in hell till the submersion of the beings (i.e. till the end of the world).

17b-18a. That meanest son, who eats without honouring his parents, lives in the well of insects and hell till the end of Kalpa (i.e. till the end of the world).

18b-19. Abandoning (i.e. he who abandons) his parent that is sick, old, or distressed for want of livelihood, defective in eyes or ears, he would go to (the hell called) Raurava. He is even born among the lowest the castes, the candalas.

20-2la. All his religious merit would be exhausted by not feeding his parents (i.e. if he does not feed his parents). A son, who does not revere his parents, though resorting (i.e. he resorts) to sacred places and gods, does not obtain their fruit (i.e. the fruit of resorting to sacred places and gods), and remains like an insect on the earth.

21b-22a. I (shall) tell you an ancient account. O brahmanas, listen to it carefully, by listening to which (i.e. it), you will not be again deluded on the earth.

22b-24a. Formerly there was a brahmana, known by the name Narottama. Disregarding his own parents he went to resort to the sacred places. Then the bath-garments of that brahmana, visiting all the sacred places, everyday got dried in the sky (i.e. they remained without any support in the sky and were dried'I.

24b-25. Pride entered the mind of that brahmana: " There is none else like me who has done meritorious deeds and who has great fame." When he said (i.e. he was saying) this, a crane evacuated on his face.

26. Incited by anger, the brahmana cursed the crane; and the crane, with its body reduced to ashes, fell on the ground.

27. At (i.e. seeing) the murder, fear and great confusion entered (the mind of) the great brahmana. Then due to the brahmana's sin, his garment did not go (i.e. remain unsupported) in the sky.

28-29a. He instantly became dejected. Then (a voice) in (i.e. from) the sky said to him: " O brahmana, go to the candala, Muka (by name), who is very righteous. There you will know (i.e. learn about) your duty, and his words will be beneficial to you."

29b-32. Hearing the words (that came) from the sky, he went to Miika's house. He saw him (i.e. Muka) attending upon his parents, (doing) all (pieces) of work (for them), giving them hot water at the cold time (of the day), (giving them) oil, warmth, tambula, 1 and cotton garment, giving them, as usual, food, sweets and (their) share of milk, causing to be given to them a fragrant garland of jasmine flowers and also other various objects that could be enjoyed.

33. In the hot (part of the day) he always fanned his parents. Having thus always served them, he used to eat.

34-37a. He removed their fatigue and their distress. Due to these acts of righteousness, Vishnu lived in his house for a long time. It (i.e. the house) remained in the atmosphere without supporting pillars; and (he saw) the lord of the three worlds, who had taken the form of a brahmana, who was handsome, like whom there was none else, who was the highest being, who was full of lustre, who was very energetic and who adorned his house. Seeing him, the brahmana was amazed, and said to Muka: The brahmana said:

37b-38a. (Please) come near me. I desire (to learn) fully about my eternal good in (all) the worlds. (Please) tell it. Muka said:

38b-39. I am attending upon my parents; how can I come near you? Having attended upon them I shall do your job. (Please) remain at my door, I shall offer you hospitality.

1 Tambula — The leaf of the piper-betel, which together with the arecanut, catechu, is chewed after meals.

40. When the candala spoke like this, the brahmana then got angry (and said): " Ignoring me — a brahmana — is your own work (of attending upon your parents) more important for you? " Muka said:

41-43. O brahmana, why do you in vain become angr>? I am not that crane to you (i.e. you cannot take me to be the crane whom you cursed). Your anger is effective on the crane; but not at all here (i.e. in my case). Your garment now does not get dried in the sky and does not remain there (without support). Having heard the words (that came) from the sky you have come to my house. (Please) stay, stay, I shall speak to you; otherwise (please) go to that chaste lady. O best of brahmanas, seeing her your desired object will come about.

44. Then lord Vishnu, who had taken the form of a brahmana moved out of his house, and said to the brahmana: " I am going to her house."

45. Having thought (for a while), the best of brahmanas walked with him. The brahmana, being amazed, asked thus to Vishnu, who was going (to the house of the chaste lady):

46. " O brahmana, how is it that you always gladly stay in the candala's house, frequented by women? " Hari said:

47. Now (i.e. still) your mind has not certainly been purified. Having seen that chaste lady and others, you will certainly know me. The brahmana said:

48. O dear one, who is that chaste lady, and what is her great learning? O brahma^a, tell me the reason For which I am going there (with you). Hari said:

49. (River) Ganga is the best of (all) rivers. A chaste woman is the best among women. A king is the best (man) among men, andjanardana (i e. Vishnu) is the bestof (all) gods.

50. That chaste women, who is always interested in the good of her husband, would emancipate a hundred men from each of the two families (i.e. that of her husband and that of her father).

51. She enjoys heaven till the (final) destruction of beings (i.e. till the final destruction of the world). Or her husband will be a sovereign emperor fallen from heaven.

52-53a. Being his wife she then enjoys happiness. There is no doubt that he and she again and again get the kingdom of heaven. Having obtained a hundred such births, she would ultimately, certainly obtain salvation. The brdhmana said:

53b-54a. Who can be a chaste woman? What arc her characteristics? O best of brahmanas, tell me (that), so that I shall correctly understand it. Hari said: , , ,.

54b-55a. She, who will adore her husband with love hundred times more than that of a son, and will look upon her husband with fear hundred times more than that of a son, and will look upon her husband with fear hundred times greater than that with which a king is looked upon, is a chaste woman.

55b-56a. In (performing) duty, she is (like)a maid-servant; in (giving) sexual pleasure she is (like a prostitute); in (serving) a meal she is (like) a mother; she is a counsellor to her husband in his difficulties. Such is a chaste woman.

56b-57a. That woman is loyal to her husband (i.e. is a chaste woman), who never disobeys her husband by speech, body or deeds, and who eats after her husband has eaten.

57b-58a. She always carefully attends upon her husband on every bed that he sleeps upon.

58b-59a. Such a strong-minded woman never entertains jealousy, or lightness of spirit. She is a loyal wife who looks equally upon honour and dishonour. o9b-60a. That wife, who, being a good one, having seen a well-dressed man — her brother, father or son — looks upon him as a stranger, is a faithful wife.

60b-62a. O best of brahmanas, go to that chaste woman, and tell her what your desire is. He has eight wives; that one, of an excellent complexion, endowed with beauty and youth, possessed of compassion, and glorious, remains among them. She is known by the name Subha; go to her and ask her (what is) beneficial to you.

62b-63. Saying so, the lord disappeared there only. The brahmana, seeing his (i.e. the lord's) vanishing like this, got amazed. He, having gone to the good woman's house, inquired about the faithful wife.

64-65. Having heard the words of the guest, the good woman came hastily out of the house, and seeing him there she stood at the door. Seeing her, the best brahmana said (these) words with joy: " Please tell me what is beneficial to me, as you alone have known it." The faithful wife (i.e. Subha) said:

66. Now I have to attend upon my husband. We (faithful wives) have no freedom. I shall do your job later. Today accept my hospitality. The brahmana said:

67. There is no (feeling of) hunger or thirst in my body (i.e. I am neither hungry nor thirsty); nor am I tired today. O auspicious lady, tell me about my desired object; otherwise I shall curse you.

68. Then she too said too him: " O best brahmana, I am not that crane. O brahmana, go to that righteous trader; ask him what is beneficial to you."

69. Saying so, that illustrious woman entered her house. There the brahmana saw that brahmana as (i.e. whom) he had seen in the house of the candala.

70. Having thought (for some time), and being amazed, the brahmana went with him. He saw the brahmana staying there with his mind pleased.

71-72. He too, seeing the brahmana and the chaste woman said: " She told me the account of what took place in another region. How does the candala know that account? And how does that chaste woman know it? O sir, therefore lam amazed. What is this great wonder" ': -» Han spoke:

73-74a. The creators of all know the reason, which made you wonder, because of their great religious merit and righteous conduct. O sage, now tell me what she told you. The brahmana said:

74b. She advised me to ask the trader about righteousness. Hari said:

75. O best sage, come (with me), I am going to him. While going, he asked Hari: " Where does the merchant live? " Han said:

76. Where there is a great crowd of people, and much money is involved in a good sale, there that merchant is (to be found), doing sale and purchase.

77-78. From his door only, people take and give barley (grains), drink, oil, a heap of food, and all stock. O best man, he has never given up truth and told a lie even at the cost of his life; therefore, he is called a righteous trader.

79-80. When he had said like this, he saw the man having dirt and mud (on his body), having pointed and unclean teeth, and selling many liquids. He was talking various words concerning things and money, and was surrounded all round by various men and women.

81. With sweet words he asked him: " How (do you happen to come here)? Tell me the full description of piety. I have come to you (for that)." The trader said:

82-84. O brahmana, as long as people stand near me, I shall not find ease (i.eleisure) till the first watch of the night. To seek advice you (should) go to the mine of piety. There you will know everything about the sin due to the crane's death I brought about by you) and about your garment being dried

704 Padma Purana in the sky. Go to the good man Adrohaka; and by his advice your desire will be satisfied.

85-86a. Speaking thus to him, the trader did (i.e. carried on) sale and purchase. " O dear one, like that (i.e. as you say), I shall go to the good man — Adrohaka. (But) as advised by the trader, I do not know his residence." Hari said:

86b. Come on, with you I shall go to his house.

87a. On the way, the brahmana said to Hari, who was going (with him): The brahmana said:

87b-89a. The trader does not take a bath; he does not make offerings to gods and manes; his entire body is smeared with dirt; his garment also is bad (i.e. dirty). How does he know my account that took place in another region? Therefore, I am amazed; O dear one, tell (explain to) me all the cause (of this). Hari said:

89b-90. He has conquered the three worlds by means of truth and equanimity. Due to that manes and gods with the hosts of sages are pleased. Therefore, the righteous one knows the past, the future and the present.

91. There is no greater (deed of) piety than truth; there is no greater sin than falsehood, for a man who is especially a man of equanimity and is sinless.

92. All the sins of him, whose mind looks equally upon a foe, a friend or a neutral person, perish, and he would be absorbed in Vishnu.

93-95a. He who always behaves like this, would emancipate a crore of (the members of) his family. All these, viz. truth, restraint, tranquility, fortitude, firmness, absence of greed, of wonder and of laziness are well-settled in him. Therefore, he, knowing the ways of the world, knows fully what is going on in the world of gods and that of the human beings. Hari dwells in his body.

95b-96a. In truth and straightforwardness there is no equal to him in the world. He is actually composed of righteousness, and he has sustained the world. The brahmana said:

96b. Due to your favour I have understood the cause of the trader's (greatness). If you so desire tell me the account of Adrohaka. Hari said:

97-98. Formerly a prince had a noble wife. She was in the prime of youth, and was like Cupid's wife or like Sad, the wife of Indra. That beautiful woman was like his own life to him, and her name was Sundarl.

99. All of a sudden the king required him to go for (some) work.

100. He thought to himself: 'Where shall I keep (this my wife) greater (even) than my own life, so that she will certainly be protected (from danger)? ' Thinking life this, he suddenly came to his house (i.e. the house of Adrohaka).

101-102. He spoke to him words like that. Hearing them, he was amazed. (He said to the prince: ) " I am not your father, or brother, or relative. Nor do I belong to the family «f her father or mother. Nor am I your friend. O son, how (then) will you be at ease by her remaining in my house? "

103. In the meanwhile he uttered words befitting (the occasion): " In the world there is none like you who knows Dharma and who has conquered his senses."

104. He said to him who knew everything: " Please do not talk (something that is) censurable. Which man is capable of protecting awife (i.e. a woman) that fascinates (by her beauty) the three worlds'/" The prince said:

105. Knowing (about your greatness) on the earth, I have approached you. Let her stay in your house. I am going home.

106. When he said like this, he (i.e. Adrohaka) again said: How can the protection of a woman be effected in this very beautiful city, full of libidinous men? "

107a. He (i.e. the prince) again said to him: " (Please) protect her. I am going."

107b-110a. Due to the difficulty as regards the prescribed course of conduct, the gentleman said to the prince: " I am doing an improper deed. One's own bondage is proper and beneficial. Such a (beautiful) wife will always remain in my house. O lord, tell me what you desire in the case of the protection of that which could not be protected. Do what is agreeable (to you). If you look upon (me) as your deity, she will sleep near me with my wife on my bed; (if you agree), let her stay, otherwise let her go." HOb-llla. Having thought for a moment, the prince again said to him. " This is well said, O dear one; do as you like."

11 lb-112a. Then he said to his wife: " Do whatever good or bad as he tells you. That will not be your fault, (as you are doing it) at my command."

112b-113. Speaking thus, he left by the order of the king, his father. Then, at night, he (i.e. Adrohaka) did as he had said. The righteous one everyday slept between the two women.

114-116. But in the case of his own wife his mind desired sex; (but) due to her contact (i.e. the contact of the body of the prince's wife), he (did not have such feeling and) looked upon her as (his own) daughter. He looked upon her breasts touching his back as a child would look upon his mother's breasts (i.e. as a child feels on having the touch of his mother's breasts, so he felt when his back was touched by her breasts). Again and again her breasts touched his back.

117. Everyday he looked upon her as a child would look upon his mother. Then his contact with women ceased (he did not have union with his own wife also).

118. Then when half a year (passed) like this, her husband came (back) to the city. He inquired with people about him, about her conduct and about what was said (about them).

119-120a. Some, though young, being extremely amazed, spoke well about Adrohaka. Some said: " You handed; her (over to him); he sleeps with her. How can there be satisfaction, when a man and a woman come in contact with each other? "

120b-121That young man who longs for her would not talk (i.e. say anything even though) he is asked about her. Due to the strength of his religious merit, he heard the rumours (spread) by people. He had an auspicious thought to get himself free from the public scandal.

122-123. He himself brought pieces of wood, and prepared a great fire. O dear, the valorous prince meanwhile came to his house and saw him and the woman (i.e. his own wife) — the woman's face was blooming, and the man was extremely dejected.

124. Knowing the intention of the two, the prince uttered (these) words: " Why do you not talk to me, your friend, who has come after a long time? "

125-126. That righteous trader, without losing his sense, said to the prince: " I think that deed, difficult to do, which I did for your good, has been in vain due to the public scandal. Today I shall enter fire; let men and gods witness (it)."

127-128. Saying so, the magnanimous one entered fire. The fire did not burn the flower on the mass of hair of him, who entered it, nor did the fire burn his body, or garment or hair. All the gods in heaven joyfully said: " Well done, well done! "

129-13Ca. From all sides showers of flower fell on his head. Various kinds of (spots of) leprosy appeared on the faces of those who had said bad words about the two.

130b-131a. Gods, having come there, gladly dragged him from the fire and worshipped him with flowers; sages also were amazed.

131b-132a. The highly lustrous one was thus honoured by all excellent sages and various men at that time. He too honoured all.

132b-133. He was named Sajjanadrohaka, by gods, demons and men. Earth, purified by the dust-particles of his teet, became full of corn; and gods also said to him (i.e. the prince): " Take (back) your wife.

134. Like him there was no man; nor anyone will be born " ke him; nor is there at present any man on the earth who is not conquered (i.e. affected) by (sexual) desire and greed.

135. This (sexual) desire is quite unconquerable for all — gods, demons, men, goblins, beasts, birds and insects.

136-13.7. It is always generated in beings through desire, greed and anger. (Sexual) desire binds (one) to the mundane existence. Very rarely a desireless person (like him) is (to be found). Everything is conquered by him — the fourteen worlds (are conquered by him). Vasudeva (i.e. Vishnu) has gladly remained in his heart.

138. ' Men, who touch him or see him like this, are free from all sins, become faultless, and obtain inexhaustible heaven (i.e. live in heaven eternally)."

139. Saying so, gods gladly went to heaven in aeroplanes. Men, being pleased, went (home), and the couple also went to their residence.

140. He has a divine eye, and he sees (i.e. could see) gods; he very easily understood what happened in the three worlds.

141. Then on the road, the brahmana accompanied by Vishnu saw him. Gladly he asked (i.e. said to) him: " Tell me the motive of Dharma which is beneficial." Sajjanadroha said:

142-143. O brahmana, O you who know Dharma, go to the best man, the devotee of Vishnu. Seeing him, your desired object will now come about; you will know as far as the death of the crane and (your) garment being dried up (in the sky) are concerned, and (you will have fulfilled) whatever other desire is (i.e. you have) in your mind.

144-145. Hearing these words, they two came to the devotee of Vishnu. He gladly went with that brahmana, who was Vishnu. He saw, standing before him, a man, who was pure, blazing, fully endowed with all (good) characteristics, and shining with his own lustre.

146. That virtuous brahmana said to the (devotee) who was dear to Hari, and who was engrossed in meditation: " Tell us whatever has taken place; for I have come to you from a far off place." The devotee of Vishnu spoke:

147. The best of gods, the lord of the enemies of demons is pleased with you. O brahmana, having seen you now, my mind is as it were pleased.

148-149a. Youwill getin comparable prosperity; your desire will be satisfied. (Only) after having seen god Hari (i.e. Vishnu), the best among gods, who is residing in my house, your garment will always be dried up in the sky; not otherwise.

149b-150a. Thus addressed by Vishnu's devotee, he again spoke to him: " Where does that Vishnu stay (in your house)? Favour me and show him to me today." Vishnu's devotee said:

150b-151a. Having entered this beautiful temple, and having seen that lord, you will be free from the bondage of birth (and death) as a result of the eradication of your sins.

151b-152a. Having heard those words of him (i.e. of the devotee), he entered the house and saw that brahmana (who had accompanied him, and who was none other than) Vishnu, resting on a lotus-bed.

152b-154. Having saluted him by (bowing) his head, he joyfully clasped his feet. (He said: ) " O lord of gods, be pleased; formerly I did not know you. O lord, I am your servant in this world and the next. O Madhusudana, I have experienced your favour. If you favour me, I would like to see your (divine) form." Vishnu said:

155-156. O brahmana, I always have affection for you. I have appeared before the pious ones due to my affection for them. Those who are meritorious obtain heaven eternally by seeing, touching, meditating upon, narrating and talking about (the deity).

157-158. By constant contact all the sins would perish. (Such a man) having enjoyed unending happiness, merges in me. Having bathed (i.e. he who bathes) at holy places, and having seen (i.e. he who sees) me everywhere, having seen (i.e. visited) (i.e. he who visits) the countries of the meritorious people, he dwells in me.

159. O you best among men, he, having always narrated (i.e. he who narrates) a meritorious story in front of the people becomes merged in my body.

160. Having fasted (i.e. by fasting) on my day (i.e. on the day sacred to me), and having listened (i.e. by listening) to my account, and having kept (i.e. by keeping) awake at night, he becomes absorbed in me.

161. He who makes great sound by means of dancing, songs and musical instruments, and who recollects my name, becomes absorbed in me, O greatest brahmana.

162. My devotee is a holy place. He (i.e. Vishnu) remained in the sky and spoke to you to destroy the sin which you committed when you killed the crane:

163-166. " Go to the grcat-souled Muka, the excellent holy place for the meritorious. O dear, by seeing Muka, all great men are seen. Having seen and talked to them, and with affection for my contact, you have come to my house. That one, knowing piety, whose sin perishes after a thousand crores of births, sees me; and by that (i.e. by seeing me) he is pleased. O child, O innocent one, you saw (i.e. you could see) me because of my favour only; therefore take (from me) a boon which you have in your mind." The brahmana said:

167. O lord, let our minds be fixed on you by all means. O lord of all the worlds, let us not like anything else except you. Mddhava (i.e. Vishnu) said: ,

168-169, O innocent one, since such a thought always rises in your mind, therefore you will obtain in my body enjoyments like me (i.e. as I have); but O innocent one, your parents have not received worship from you. Having worshipped your parents, you will then come to (i.e. become one with) my body.

170. Due to the air of their sighs, and due to their great anger your penance again (and again) perishes; therefore, O brahmana, worship them daily.

171. I, or Brahma or Shankara cannot stop the (son from falling into) hell, on whom the anger of the parents falls (i.e. with whom the parents are angry).

172. Therefore, go to your parents, and carefully worship them. Then by their favour only, you (will) go to my position.

173. When (Vishnu) said this, the best brahmana said to the lord of the world: " O lord, O Acyuta, if you are pleased with me, (please) show me your (original) form."

174-175. Then the powerful Brahmanya (i.e. Vishnu), with his heart pleased, and out of love for the brahmana, showed his own form to the brahmana. The brahmana, saluting, (by prostrating himself) like a staff on the ground, Acyuta, the lord, holding a conch, a disc, a mace, a lotus, the cause of the entire world, filling the world with lustre, spoke to him again:

176-178. " Today my life is fruitful; today my eyes have become auspicious; today my hands are praiseworthy; O lord of the world, today I am blessed. Today my ancestors will go to the eternal world of Brahma. O Janardana, by your favour my relatives will be delighted today. Now all my desires have been fulfilled.

179. But (still) O lord, I wonder how the wise ones like Muka very much know my account (i.e. what happened to me) that took place in another country.

180-181. A very handsome brahmana lived in the interior of his house; also in the house of the chaste lady, and above the head of the merchant, and also you lived in the Vishnu-temple of Mitradrohaka. O brahmana, (please) explain it by(showing) favour to me." The lord spoke:

182-184a. Muka was always devoted to his parents; the chaste lady was always good; the trader spoke the truth and he was equal to all people; Adroha conquered his greed and desire; the Vaisnava is said to be my devotee. I am pleased with the virtues of these (persons), (therefore) I gladly stay in their houses with SarasvatI and Lakshmi, O best brahmana. The brahmana said:

184b-185. Those who know the ways of the world say (i.e. have said) in the smrtis, puranas, sacred texts and Vedas that men become very sinful due to their contact with great sinners; how (then) do you stay in (their) houses? '

The lord said:

186. Muka is the doer of (i.e. does) all good things in the world. Even though he follows the livelihood of a candala, gods know him to be a brahmana,

187. As far as meritorious deeds are concerned, there is none like Muka in (all) the worlds. He is always devoted to his parents. He has conquered the three worlds.

188. I, along with the hosts of gods, am pleased with his devotion to them (i.e. his parents). I remain in his house in the form of a brahmana, and (I also remain) in the sky.

189-190. O you who know Dharma, I always remain in the house of the chaste lady, in the residence of the merchant, in the abode of Adrohaka, and also in the house of the devotee of Vishnu; even for a short while, I do not forsake (them). Those other sinful people do not always see me.

191-192. Because of your religious merit and my favour, you have seen me. The candala, devoted to his parents, attained godhead. Therefore I gladly stay with him in his house. O son of a brahmana, I again and again talk to him.

193. I, the creator, live in his mind alone. He knows your account, so also the chaste lady and others.

194. I shall tell you their account in due order. Listen to it. Listening to it a mortal is completely free from the bondage of birth (and death).

195. There is no holier place than the father and the mother even among the gods of gods. He, who has, worshipped his parents, is the best man.

196. The fruit of (obeying) the parents' order is the same as that of (obeying) the order of a deity or a preceptor. By adoring the parents a man goes to heaven; by harming (them) he goes to theRaurava (hell).

197. Such a man stays in my heart; I too remain in his heart. There is no difference between us. He is equal to me here (i.e. in this world) and in the next world.

198-199. In my charming city, in front of me, he enjoys inexhaustible enjoyments along with his relatives, and in the end dwells in me. Therefore, O best man, that Muka knows the news in the three worlds. Why then should you be thus amazed?

The brahmana spoke:

200. What should be done, O lord of the world, if a man even after having realised the importance of worship to parents, does not do it, through delusion or ignorance? The lord said:

201. He, who has shown devotion to (i.e. worshipped) his parents, for a day, or a month, or a fortnight, or half a fortnight or for a year, would go to my abode.

202. Having rendered his mind ill (i.e. if he worships the parents with evil thoughts in his mind) he would certainly go to hell. The worship of parents done earlier would be as good as not done (i.e. would be rendered useless).

203-204a. A man would get the fruit of devotion to (i.e. worship of) parents by offering a bull. Whatever, vegeterian or non-vegetarian food, garments or products of cows, is given to one's kinsmen has a lakhfold fruit.

204b-205. That intelligent son who has offered a sraddha with all his wealth, remembers his (previous) births, and would obtain the fruit of the devotion to (i.e. worship of) his parents. In all the three worlds there is no greater sacrifice than a sraddha.

206. Whatever is given here (i.e. at a sraddha) obtains (i.e. brings) inexhaustible (fruit). Know that whatever is offered to others is myriad (times effective, while) what is offered to the kinsmen, is a lakh times (effective).

207-210. Offering a pinda is a crore times effective; offering it to a brahmana is said to have an endless (fruit). He, who offers a pinda of food into the water of the Ganges, at Gaya, at Prayaga, at Puskara, at Varanasi, into the Siddhakunda, or at the confluence of the Ganges and the ocean, will certainly obtain salvation; and his parents, as the fruit of their existence, obtain eternal heaven (i.e. live in heaven eternally). He, who especially offers water mixed with Sheshamum into the Ganges, finds the way to salvation; then how much more (would he get) by offering a pinda? A sraddha offered on the bank of a river is a thousandfold effective (while the one offered) at the bank of a big river is a myriad times more effective.

211-213. Due to its contact with a common fruit a sraddha would be a hundred times effective. He who offers a sraddha on the new moon day, on the anniversary day of a Yuga1, or either on the day of the lunar or the solar eclipse, gets an eternal world (i.e. lives eternally in a world like heaven). His parents also are pleased for a myriad years, after having given their son a blessing and an unending happiness. Therefore a son should gladly perform the parvana2 (sraddha) on a parvan day.

214. Performing this sacrifice in honour of the parents, he is free from the bondage of birth (and death). That sraddha which is offered everyday is called nitya-sraddha.

215-217a. He who gets it performed with faith gets an eternal world (i.e. lives eternally in a world like heaven). Also having performed a kamya (i.e. optional) sraddha according to the proper rite in^ the dark half of the month, he gets his desire or whatever he entertains in his mind satisfied. In the fifth fortnight, making the day of the full moon of Asadha3 as the limit, he should perform a sraddha, (not considering) whether the Sun has gone to the Virgo.

217b-218a. Those sixteen days, when the Sun has gone to the Virgo, are comparable with sacrifices accomplished with (the payment of) excellent fees.

218b. This optional sraddha is very meritorious — auspiciousness comes from it.

219. In the absence (of having performed a sraddha when the Sun is in Virgo), he should perform it in the dark half of the month or the like when the Sun is in Libra. When the new moon day occurs when the Sun is in Scorpio, the manes become disappointed.

220. After having given a very terrible curse, they again go to their own abodes. It is said that as a result of the curse of the manes, the son loses everything.

221-222a. Men get, in existence after existence, all these, viz. wealth, sons, glory, desired things, things that are liked and (long life), as a result of a boon from the parents. So he should not forsake a mane.

2. Parvana — The general ceremony of offering oblations to all the manes at a parvan (for parvan, see note on 46.109).

3. Asadhi — Day of full moon in the month of Asadha.

222b-223a. A brahmana, having performed (i.e. who performs) the Nandimukha sraddha1 at the commencement of a marriage (-rite), a vow or a sacrifice, gets inexhaustible merit, and his family increases.

223b-224a. That man who behaves contrary to this, goes to hell. His family perishes, and he is unhappy as long as he lives.

224b-225. Then (i.e. at the time of marriage-rite etc.) he should first worship Ganesha, Sambhu's son. Then he should worship the sixteen Matrs and after that the host of manes, beginning with the great grandfather, at the time of all Nandlmukha sraddhas.

226. The wise one should place (i.e. seat) all the brahmanas facing the east. To them he should utter the words 'salutation (to you'); on other occasions, he should employ the utterance 'svadha'.

227. A man by offering water with pindas (to the manes) at the time of the solar eclipse gets heaven (i.e. lives in heaven) eternally, and it nourishes the manes.

228. There (i.e. at the time of solar eclipse) a man should take a bath. A man, who does not offer water with pindas to his manes according to his capacity, becomes a candala.

229. When the Moon is eclipsed by Rahu (i.e. at the time of the lunar eclipse), all the presents made are equal to the present of land; all brahmanas are like Vyasa; all water is like (that of) the Ganges.

230. (A present made at the time) of the lunar eclipse, is said to be a lakh times effective, and that made at the time of the solar eclipse is ten lakh times effective. (The present made at the time) of the lunar eclipse into the water of the Ganges is a crore times effective; and (that made at the time) of the solar eclipse (into the water of the Ganges) is ten crores times effective.

1Nandimukha — A sraddha ceremony performed in memory of the manes, preliminary to any festive occasion such as marriage etc.

231. The fruit of a dip in the Ganges when the Moon is eclipsed by Rahu (i.e. at the time of the lunar eclipse) is the same as the fruit of a good gift of a lakh of cows.

232. He who plunges into (i.e. bathes in) the Ganges at the time of the lunar or the solar eclipse, has (in fact) taken bath at all holy places; why does he (i.e. should he) roam over the earth?

233-234. The eclipse of the Sun on a Sunday or of the Moon on a Monday is called Cudamani; a bath on this occasion is said (to give) unending fruit. That man, who having fasted on these occasions, gives water with pindas at an ancient holy place, is settled in the Satyaloka. The brahmana said:

235-236. You have said that a sraddha offered to a mane is a great sacrifice. O father, what should a son do in old age? O god, please tell me carefully by doing what a wise son obtains the highest good in many existences (i.e. existence after existence). The lord said:

237. In youth the father is said to be the son, in old age the son is said to be the father due to being required to be looked after, and not on account of his worshipping (his father).

238. A man should worship his father like a deity, and should love him like a son; he should not, even mentally, disobey his words.

239. That son, who gives succor to his sick father, gets eternal heaven (i.e. lives eternally in heaven), and is always honoured by gods.

240. The son, who sees the signs of death of a dying father, and worships him, would be equal to gods.

241. Listen to the characteristics — which I shall (now) describe — of the wise son, who gives (i.e. takes) his father (to) heaven by fasting only.

242. The merit of fasting would be equal to that of thousands of horse-sacrifices and hundreds of RajasQya-sacrifices; the virtue (of the father and the son) is like that of (bathing) at a crore of holy places.

243. The best man, who dies in the water of the Ganges, would never drink (again) the milk of his mother (i.e. would not be reborn) and would get salvation.

244. He, who happens to cast his life at VaranasI, enjoys the desired fruit, and lives in my body.

245. The man who dies at the (seven sacred places along the bank of) Brahmaputra, follows the same (good) course as is followed by contemplating sages who practise perpetual celibacy.

246. He, who especially dies after having duly resorted to the north bank of Lohita, becomes equal to me.

247. O best brahmana, he who dies at the holy place called Urvasikesa (on the bank) of the same Brahmaputra, and is born (again), obtains everything, and is not tainted with sins.

248. The body of him, who dies in the house, is bound as long as the knot (of falsehood) remains in the house.

249. Every year one by one they are dropped. There is no escape from the bondage, even when the relatives and sons are watching.

250. He, who dies on a mountain, in a jungle or an inaccessible place where there is no water, gets a bad condition after death, and is again born as an insect.

251. He, whose funeral rites take place the next day, lives in (the hell called) Kumbhipaka, for sixty thousand years.

252. He, who, without washing his hands or cleansing his mouth after eating food, touches an untouchable, or one who is fallen, lives, after death, in hell for a long time, and is born among the Mlecchas.

253. And he is born in many species of beings like the insects. Therefore he should not think that merit or sin has long lasting effect.

254. He obtains that (good) condition which men i.e. all mortals obtain after death as a result of their religious merit and meritorious deeds.

255. He, who, recollecting the names of Vishnu, dies at a sacred place, is purified from his sin, goes to heave n and is not tainted with sins.

256. A strong son, who carries the dead body of his father, undoubtedly gets the fruit of a horse-sacrifice.

257. A son should put fire into the father's mouth first (when the dead body is put) on the funeral pile, according to the rite purified by sacred hymns; then he should cremate him.

258. (He should say: ) 'I cremate all the limbs of him; I cremate him who is possessed of greed and delusion, and who is covered with (i.e. full of) sin and merit. Let him go to divine worlds.'

259. Even the son should, after having cremated (the father's dead body), pass over to the collection of the ashes (of the burnt corpse). When the tenth day comes he should abandon wet garment.

260. Having cut off the red garment, he should throw it into fire or water. Then the wise man should perform the sraddha on the eleventh day.

261-262. For the nourishment of the dead person's body he should feed one brahmana. He should give presents duly, and also a garment, a seat and sandals; (or should give) land etc. or an elephant or a horse etc. equal to (the price of) all the material. He should also present a black cow for getting free from all sins.

263. A sraddha offered on the fourth day, after three fortnights, six months and a year and twelve monthly sraddhas — these are the sixteen sraddhas.

264. He who does not perform these with faith and according to his capacity, certainly becomes a goblin even if hundreds of sraddhas are offered (in his honour).

265. He should for one year give a water-jar, or food with flesh — eternal and perishable — and in their absence should pass a month suffering patiently.

1. Sapinda — A kinsman connected by the offering of the funeral riceball to the manes of the relatives upto the seventh generation (see Manu 5-60).

266. The wise, best brahmana, should, when a year has passed, perform a sapindikarana1 sraddha, according to the procedure (followed) at the parvana sraddha.

267. The period of defilement caused by the death of one's father is one year; caused by the death of one's mother is six months only; and the period of defilement caused by the death of one's wife is three months; and half of it (is the period of defilement caused by the death) of one's son or brother.

268. The defilement caused by the death of sapindas lasts as Ions as he (i.e. the dead body) remains in the house. O son, I am (now) telling you what is prohibited for a son; listen.

269-270. He should observe celibacy, should have good conduct, and should not at all approach his wife. The time after seven ghatikas and prior to nine ghatikas should be known as Kutapa.1 Whatever is given to the manes during this period is inexhaustible. Three are pure at a s'raddha: daughter's son, Kutapa and Sheshamum.

271-273a. Three are recommended here (i.e. at a sraddha): truth, absence of anger and absence of haste. After having performed a sraddha, he should avoid evening prayer, others' food, having a meal again (i.e. at night), copulation, giving and accepting gifts. A wise man should avoid a hundred prohibited things after having performed a sraddha. Then only it (i.e. sYaddha) is properly performed (i.e. has its effect); this is what Brahma himself has said.

273b-274. O son, listen to the old account of many (persons which) I am telling (now). They performed a sraddha after having killed their preceptor's cow and (vet) went to heaven. By merely narrating their account, a sraddha becomes inexhaustible (i.e. gives an inexhaustible fruit).

275-277a. The seven brahmana disciples of Vasishtha, who practised good vows, desired and took, when the sraddha of the> r manes approached, the dear sacrificial cow of their preSapindikarana — The performance of a particular s'raddha in honour of the deceased sapindas. It is performed at the end of one full year after the death of a relative, but now usually performed on the twelfth day after death as part of the funeral obsequies.

1. Kutapa — The eighth muhurta or portion from the last danda of the second watch to the first of the third or about noon; an eligible time for the oerformance of sraddhas.

720 Padma Purana ceptor; gladly the seven brothers took her home for her products; killing that cow at a sacrifice, they reflected, and, gave the flesh of the cow to a brahmana and served the rest to brahmanas.

277b-278a. After having finished the rites in honour of the manes, those brahmanas, having taken the calf with them, gave it to their preceptor (and said to him): " A tiger ate up the cow."

278b-279a. Then he (i.e. the teacher) knowing by the power of his penance the reason of their (having told a lie), cursed his disciples: " You will become candala."

279b-281a. The brahmanas remained there trembling and with the palms of their hands joined. They, who gave cow's flesh at a rite in honour of manes, and who thus had done thousands of prohibited things and great sins at the rites in honour of manes, were purified from the sins and went to heaven, O sinless one.

281b-282a. (They said to Vasishtha: ) " O lord, we have heard manifold things of the past. O you well-versed in religion, (please) forgive us and end the curse." Vaisistha said:

282b-283. The curse is in proportion to your sin, and not by the consideration of dharma. Being born in castes like a candala, you will remember your former account. Your knowledge will not lapse, and your (power of) recollection also will not lapse.

284-285a. Having crossed the sinful birth, you will go to (i.e. attain) liberation. Then having cast their life, the brahmanas, as a result of their preceptor's curse, were born as candalas, but (still) were endowed with knowledge.

285b-286. However, remembering that former existence (of a brahmana), they did not drink the milk (i.e. did not suck their mothers' breasts). They died, and were born as deer; again they (died and) were born as cakravakas in a forest. Then they were born as white swans at the holy place of Manasa and then as brahmanas.

287-288a. Then, the magnanimous ones, being on the point of death, died due to dejection. At that time there Was a great king known as Dharmaketu. With his wives and jistfaphernalia he went to that holy place to bathe (there).

288b-289a. Then three swans, thinking, through delusion, of kingdom, enjoyment, women and food, departed to another world (i.e. died).

289b-290a. Others, thinking 'knowing Veda and Vedangas we shall attain salvation', departed to another world (i.e. died).

290b-291. Three of them became kings and four excellent brahmanas. At Kuruksetra, they knew, by the power of their penance, Vedas and Vedangas and the news from this and the other world.

292. Three of them were born in a royal family as kings deluded with conceit. Due to the lapse of their knowledge, they neither knew anything about the next world, nor about what was beneficial or otherwise to them.

293. Those brahmanas, prompted by uncertainty, called their servant, and said to him: " Seeing our poverty go to the kings and quickly give them (this) letter."

294-295. (The letter read as: ) " Those seven hunters in the Dasarna councry were born as deer on the Kalafljara mountain. (They were again born) as Gakravaka in the Saradvlpa, (and then) as swans in the Manasa lake. They too are born as brahmanas, who have mastered the Vedas, in Kuruksetra. They are going on a long journey; why are you depressed? "

296.The servant took the letter, and showed it to the kings. The kings, having seen (i.e. read) the letter, abandoned their kingdom, and went to the brahmanas.

297. Hearing their words (i.e. voice) the brahmanas " whose wealth was penance, went to them; and soon with them they went to (i.e. obtained) salvation.

298. Inexhaustible food and drink wait upon (i.e. are ready for) the manes of him, who on the occasion of a sraddha, listens to this (account of) the seven hunters etc. The brdhmana said:

299. O Kesava, how can the rite (in honour) of the manes of a poor brahmaija, who is an ascetic, or who dwells in a forest or who is a householder, be accomplished? The lord said:

300. If he performs the rites (in honour) of the manes by obtaining grass and wood and by asking for a cowrie, it (the fruit) is a lakhfold more.

301. All the sins of that man who performs the sraddha (inhonour) of his manes by not doing a hundred prohibited things, perish; and he goes to heaven.

302. A man, who in the absence of all (the requisite things for a sraddha) gives, on the death-anniversary of his dead ancestor, grass to a cow, obtains the fruit of offering pindas and more also.

303. Formerly, in the Vairata country, an extremely wretched man wept. He wept because of having nothing with him when the death anniversary of his dead ancestor had approached.

304-305. Having wept for a pretty long time, he asked a wise brahmana: " O brahmana, today is the death anniversary of my deceased ancestor. Which (thing) being done would be beneficial? O you best among those who know the Vedas, I do not have wealth as much as (even) a cowrie. Advise me in such a way that I shall remain on the proper course of conduct." The brahmana said:

306. O son, quickly go now at this time called Kutapa. Quickly give grass directed towards your manes, to a cow.

307. Then according to his advice, he took a bundle of grass, and became glad after having given it to a cow to nourish his dead ancestors.

308. By the power of this virtuous act he went to the abode of gods; and having enjoyed (in) the heaven, was (again) born in the family of the rich.

309. That wealthy man, due to his former merit, gave a pinda in honour of his father, at the rite in honour of the dead ancestors, with (i.e. by spending) all his belongings and wealth.

310-311. Then after repeated performances (like this) for (i.e. during) one existence, he went to Vishnu's abode. Having enjoyed unending happiness there, he became (i.e. was born as) a sovereign emperor; since there is no greater merit than (what is obtained) from a rite in honour of the dead ancestors, therefore a man, free from jealousy, should carefully perform it according to his capacity.

312-313. A man who first reads this series of religious account of (various) persons, obtains the opportunity of bathing in the Ganges in every world. All the heap of sins committed in existence after existence perishes after having recited or read (this account even) once.

 

CHAPTER FIFTYONE

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