In Pmise of Planting Tiees etc.

Yyasa said:

1. I shall (now) tell you what the fruit of (planting) trees is. O illustrious ones, listen to it. And also listen to *he fruit derived from planting (trees) singly.

2. It is not possible to know or to narrate the meritorious fruit earned by that man who plants auspicious trees all round.

3. The fruit that a man would get by planting trees near water is a lakh crore times more than the fruit that he would get by planting them somewhere else.

4. He who plants it on the bank of a lake gets unending fruit. We say that; hundredfold more is the fruit (thatone gets) by planting meritorious trees. '

5. A man does not obtain that fruit even by hundreds of sacrifices which he gets by planting an As'vattha (fig) tree on the bank of a pond.

6. The leaves (of the fig tree) falling in the water (of the pond) on the parvan1 days are like the rice balls offered to the manes and bear inexhaustible fruit.

7. The fruit (of the fig tree) are eatens by birds freely and like the food eaten by Brahmanas (at a sraddha) they give inexhaustible merit.

8. The fruit that one obtains by planting a fig tree fit to be eaten (exceeds) not only the fruit of performing a hundred sacrifices, but even of having a hundred sons.

9. In the hot (season) cows, deities, brahmanas receive shadow (from the tree). Eternal heaven is had by the hosts of the manes of the planter (i.e. the manes of the man who plants the holy fig tree live in heaven eternally).

10. Due to the holy fig tree being eternal there cannot be any difficulty that would befall the planter. Therefore, making all efforts a man should plant this holy fig tree.

11. By planting one tree a man is not abandoned (i.e. does not fall) from heaven. Therefore, Obest brahmanas, plant (this) great tree.

12-13. He who, the large-hearted one, plants trees like the holy fig tree near the charming vicinity of (reservoirs of) water, at the place where drinks are bought and sold, on the path or (near) a tank, goes to the lovely heaven after planting them. O brahmanas, I shall now tell you what merit (a man gets) by worshipping the holy fig tree.

14. He who touches the holy fig tree after his bath is free from all sins. He who without bathing touches it gets the fruit due from a bath.

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

15-16. By seeing it (i.e. when it is seen) it destroys sin; it gives wealth by (i.e. on) touching it. Long life would be (obtained) by going round it while keeping it to one's right. (A man should recite the hymn; ) 'O holy fig tree, I always salute you. I always salute the holy fig tree1 whose leaves are shaking, in whomVishnu always resides, and who is fit (to be saluted).'

17. By offering (i.e. he who offers) to the holy fig tree oblations, water, an offei ing of eatables, flowers, incense, and lamp, one is not abandoned (i.e. does not fall) from heaven.

18. Remember that worship of the holy fig tree gives eternal wealth, prosperity and fame along with sons, as well as success and honour.

19. All that muttering(of hymns)done, all that offeringmade, all the hymns of praise sung, all mystical diagrams used as amulets and all sacred prayers etc. recited at the root of the holy fig tree is said to give the fruit which is crore times greater.

20. Who in the world would not worship it at whose root resides Vishnu, in whose middle part stays Shiva, and at whose top lives Brahma?

21. The fruit that one gets by observing silence, bathing and saluting the holy fig tree on a Monday or a new moon dayis the same as is had by making a gift of a thousand cows.

22. By going round it, while keeping it to the right, the fruit that is obtained is (the same as obtained by giving away) a myriad of cows. By going many times round it while keeping it to one's right the fruit is a lakh crore times greater; therefore one should always go round it while keeping it to one's right.

23. Whatever, fruits, roots, water etc., is offered there (i.e. at its root), gives an eternal fruit in many births.

24-25a. Oh! there is no other form of Vishnu on the earth like this tree-form, viz. the holy fig tree. As in the world a brahmana is adorable or cows and deities are adorable, so is the god in the form of the holy fig tree most adorable.

25b-26a. When it is planted, preserved, touched and worshipped, it always gives in (that) order, wealth, sons, heaven and salvation.

1. Bodhisattva, like Caladdala, is one of the names of the holy fig tree.

26b-27a. A man who makes cut in the body of the holy fig tree is born in the candala and other (castes) after having suffered (i.e. lived in) a hell for a kalpa.

27b-28a. By cutting its roots he is never reborn (i.e. eternally lives in hell). Men stand (by) him in (the hell called) Raurava of a fearful sight.

28b-29a. That fruit which is (obtained) by planting (just) one holy hg tree is also obtained by planting three trees (i.e. plants) of campaka and arka (i.e. the sun plant).

29b-J0. The fruit of planting eight bilva trees, seven nyagrodha trees and ten nimba trees is the same. O brahmanas, I have told you the fruit obtained by planting each one of (these) trees.

31. He, a religious-minded man, who, knowing this, prepares an artificial forest (i.e. plants trees) goes to (i.e. lives in) heaven for crores of thousands and crores of hundreds of kalpas.

32-3Ja. (He gets the same fruit) by (planting) a thousand mango trees. Or he enjo\s double or triple fruit or that which is smaller or greater (than that); and after having enjoyed it he would be made a king or a good lord.

31b-35. Enjoyable heaven, happy, lucky, auspicious kingdom, good health endowed with heroism come from (the construction of) a garden, the fruit (of the trees) of which are eaten by thousands of beings, birds, insects, or moths etc. that resort to them, or beings resorting to their shadows and other persons equalling that number.

36-38a. Hundreds of venerable deities become his servants. All the trees possessing vitality are of the form of deities. They should be worshipped as the manes (are worshipped), and should be served ('as the manes are), and water and pindas should be offered (as they are offered to the manes). In every birth on the earth, they are born as his handsome and very modest sons.

38b. (In his house) auspicious and meritorious rites are always (performed;. Thus the beings sticking to the mango tree become the lords of the attendants of Shiva.

39. All the trees like emblic myrobalan, yellow myrobalan and others producing pungent, bitter and sour (fruits), become pure due to (their being planted in) a garden, give fruits, and always give auspcious things.

40-43. Those who give (i.e. plant) trees go to that place where there are golden palaces adorned with all (kinds of) jewels, where there are aeroplanes resembling the wind (in speed), where the trees are full of gold and always give everything and give pleasure in all seasons, where the maidens resembling celestial nymphs are intent upon singing and dancing, where there are tanks and other pools and also rivers having mud in the form of milk and decked with pure stones, having foam of milk, and endowed with the (objects of) six tastes.

44-45. He gets the same enjoyment in heaven as on the earth, and again (the same) on the earth; and again due to the old habit he constructs a tank or a garden. Doing such meritorious deeds the man becomes the lord of heaven and of human beings. A man who is incapable (of constructing a tank) gets the fruit of constructing a tank by erecting a place to distribute water to travellers.

46. Here (i.e. in this world) the quality of a place to distribute water to the travellers greatly removes all sins; it gives all enjoyments, is pure, is steady and gives (i.e. leads to) heaven and salvation.

47-49a. I shall narrate to you the characteristic (s) of a place to distribute water to the public, which enhances one's fame. A man, who gives fragrant substances like agallochum, water, betel-nut with camphor, seat and tambula, after having erected temporary hall at a place where there is no water and which is mixed with the sounds (of people i.e. whichis a crowded place) where many travellers come in summer, rainy season and even in autumn, does not fall from heaven.

49b-51a, If this is done for three years, the fruit (obtained) would be like that of (the construction of) a tank. He does not fall even from heaven, and is honoured even by gods. He who gives (water) at such a temporary hall for a month during summer when there is no (i.e. when there is scarcity of) water, would live in heaven for a kalpa, and fallen from heaven, is honoured (on the earth).

51b. Those who give (water to travellers at such) temporary halls stay there where the givers of (i.e. those who construct) tanks live.

52. Otherwise (i.e. if the erection of such a hall is not possible), one should offer an auspicious 'dharmaghata'1 for the destruction of(one's) sins. This should be known as a meritorious dharmaghata which is of the nature of Brahma, Vishnu and Shiva.

53. (One should pray to the ghata as: ) 'May my desires be fulfilled due to your favour.' One should also give a masa2 of gold with the jar as daksina.

54-56. Thus (i.e. if this is done) for three years only, one would get the fruit of offering (water at) a temporary hall. He, who would recite or make others hear (i.e. recite to others) the fruit got from (the construction of) a tank etc. would evidently be free from sins, and would get beatitude by its favour. He who recites this auspicious meritorious account among (i.e. to)people, lives in heaven for thousands of crores of kalpas. CHAPTER FIFTYNINE In Praise of Rudrdksa Vyasa spoke:

1. Hereafter I shall narrate (to you) the extremely auspicious fruit, leading to fame, of constructing a bridge, as told by Brahma (himself).

2. A man having constructed (i.e. who constructs) a bridge having many pillars in a forest or a muddy place difficult to cross, is purified and would attain godhead.

3. If (the breadth of the bridge) is of the measure of a vitasti3, he would obtain (i.e. live in) heaven for a hundred divine years. If the bridge is done according to this calculation, he is not abandoned (i.e. does not fall) from heaven.

1. Dharmaghata — A jar of fragrant water offered daily(to a brahmana) m the month of Vaiiakha.

2. Masa — A particular weight o gold.

3. Vitasti — A measure of length equal to twelve angulas (being the distance between the extended thumb and the little finger).

4-5. Sometimes due to his (previous) sin, he is born on the earth (after falling) from heaven. Then he, the venerable and rich one, free from diseases and worries, is not abandoned (i.e. does not fall) from heaven, after having constructed a causeway etc. in a muddy place. All his sins perish day by day.

6. The fmit of constructing bridges and causeways is said to be the same. A wise man always constructs these by spending money arid even at the cost of his life.

7-8a. Listen to an account that took place in olden days and that is approved by old men: A certain thief proceeded to steal in a very (hot) summer. Having prepared a causeway in a forest and having crossed it he went to steal.

8b-9. Having stolen wealth of a householder he went to his own house. There people went along the way: and all were definitely pleased by that path.

10. On the path and in the pool difficult to cross, the gosira was a great saviour. That causeway prepared by him in the forest lasted for the period of a Candrayana.

11-14. Then on the death of the thief as ordained by Chitragupta, 1 he had nothing to his credit as the fruit of religious merit. He had not performed any rite in honour of the manes; he had not taken bath at a sacred place; he had not worshipped brahmanas; he had not given any gift; he had not honoured elderly people; he did not have knowledge; he did not do auspicious things beneficial to others. He did not do (any of these things even) mentally, " then how could he do theminaction (i.e. physically)? He did rash acts like stealing, molesting others' wives; he told lies and scandals about beings and censured good people. He had committed a hundred thousand (sins) like these; similarly he had also stolen cows.

15. There (i.e. in the world of Yama) Yama whose lustre was like the destructive fire at the end of the world, said: " O brave ones, take him to (i.e. let him have) the fruit i.e. hell, and let him not be born again (i.e. let him eternally live in hell)."

1. Chitragupta — One of the beings in Yama's world recording the vices and virtue! of mortals.

16-17a. In the meanwhile C itragupta who sympathised (with the thief), said: " O lord, he has to his credit the religious merit of having constructed a causeway. (Please) pardon (him) now. As a result of his religious merit let him be a king on the earth for twelve years."

17b-19a. Then Yama said to him: ''O wicked one, go to the mortal world. For twelve years enjoy the kingdom without difficulty. You are freed because you put up a causeway on the path. Again after coming here, you will get (the punishment of) not being born again (i.e. living eternally in hell)."

19b-20. Then he (i.e. the thief), oppressed with grief, joined (in respect) the palms of his hands, and said to the god: " O (king) Yama, O lord, please take pity on me who am helpless. With love I shall know (i.e. remember) it."

21. Then Yama said to him: " All right, (let it be) like this. Go fromhere. You, who wiUbe very miserable, will remember vour account due to my favour."

22-24a. In the meanwhile he was released by (Yama's) servant. On the earth he was born in a mean (family of a) weaver. Due to former bad acts he experienced grief all his life. In that country, when he experienced great grief for twentyone years, the king (of that country) being oppressed by his deeds, died.

24b-25. In the meanwhile the ministers having talked to good counsellors, and with (devising) many tests, wandered over the earth. In the presence of all (people) they suddenly and fiimly chose him (to be the king).

26-28. Then they (i.e. the ministers) consecrated him as the king without jealousy. He took up the kingdom as a result of Yama's boon. He then did the work of constructing bridges of stone and earth. He constructed biidges and causeways on impassable places and water. He also dug wells, constructed tanks and lakes, put up places for distribution of water to travellers, and gardens. He planted trees. He performed various sacrifices and did meritorious deeds like giving gifts.

29-30. Remembering his former deeds he did meritorious deeds of many kinds and performed various vows for the destruction of his sins. By gratifying (with oblations) gods, brahmanas and preceptors, he was purified from his sins and went to the abode of the wise Yama.

31-32. He (i.e. Yama) seeing him occupying the vehicle (that took him to Yama's abode), had his eyes red with anger. He with the palms of his hands joined in respect said: " O Dharma, protect me." ( itragupta said (these) words to Yama: " Let him, having become purified by his deeds and thoughts, go to Vishnu's heaven."

33. He hearing those (words), and knowing the cause, and with his mind being pleased, smiled and spoke again: " Go to Vishnu's abode."

34. (Then there) came from heaven an aeroplane variegated in colour. Getting into it he went to heaven, return from which is difficult.

35. Therefore, he who has formerly given (i.e. constructed) a bridge (even) of the measure of a cubit, goes after (enjoying) a kingdom to the great heaven.

36-37. In the same way, he who gives a pasture for cattle does not fall from heaven. He certainly gets the same slate as one who gives a cow (to a brahmana). He, the very wise one, who has given a pasture of the measure of a vyama1 for cattle would certainly get (i.e. go to) the desirable heaven; what is the use of profusely talking other things?

38-39a. He who with a motive gives a pasture of cattle and offers meals to brahmanas everyday, has his merit more than hundredfold. Therefore, a man giving a pasture of cattle does not fall from heaven.

39b-40a. Twentyone members of the family of that man who cuts an auspicious tree or takes off a pasture for cattle, are baked in (the hells) like Raurava.

40b-41. The powerful protector of the village (i.e. the village chief) on knowing (such a misdeed) should punish one who harms a pasture for cattle. The happiness of the man who cuts off auspicious trees, especially who harms a pasture for cattle, lies in his being punished. Therefore, he (i.e. the village chief) should punish him.

1. Vyama — A measure of length equal to the space between the tips of the fingers of either hand when the arms are extended.

42-45a. A man who constructs a mansion having three or five stories, well decorated, and endowed with good pitchers, for the image of Vishnu, (is absorbed by Vishnu). He, the best man, who gives (i.e. constructs) an image of his desired deity, especially of Vishnu, of earth or stones, full of wealth, very beautiful with heavenlike ground, with the installation of the image properly accomplished, surrounded by servants, becomes absorbed in Vishnu after having constructed it.

45b-46. Similarly, the fruit that a man gets by fashioning the idol of Vishnu etc. and by constructing a charming temple, is not obtained even by a thousand sacrifices, gifts, and vows etc. on the earth.

47-49a. He would live for thousands of crores of kalpas and hundreds of kalpa in a place full of gems and all wealth, (and would move) in a car (most) beautiful in all worlds and moving according to (his) desire. Fallen from heaven, he would be a sovereign emperor with his passions controlled, after having constructed a mansion over the image of Shiva.

49b-50. The same as is said about the image of Vishnu, should be known to take place in the case of the image of Shiva. The illustrious one has enjoyment, which gives great happiness to his mind, with a host of charming women, and gets full happiness in heaven.

51-52. On the earth he becomes a king or a very wealthy man (and enjoys) inexhaustible pleasures. The man, who fashions and instals Shiva's image of charming marks or fine form, would live in heaven for a crore of kalpas. When fallen from heaven, he would become a king or a wealthy man or the most respected man.

53. A man who fashions a chamber for the images of the goddess would obtain godhead, (and would live) in the heaven of the goddess, the cause of all pleasures.

54-56. He very much becomes identified with Vishnu and obtains pure happiness in a palace decorated with jewels, with Us floor variegated with gems, full of enjoyments with women, free from fear because of its being connected with the goddess, ana full of dancing and singing, charming, giving delight to all senses, endowed with jewelled drums and rhythm, with all maid-servants moving (here and there), clean, charming because of its giving pleasure, and looking beautiful due to gems.

57-58. Similarly, a man (who constructs) an excellent mansion' for the image of the goddess, goes to (i.e. lives in) heaven for a million crores of kalpas. Fallen from heaven, he, greatly devoted to the goddess, becomes a king. Thus for a thousand births he would be (born as) Cupid on the earth.

59. An affectionate man (i.e. a man with love for god) who constructs a mansion for Ganapati or a goddess, is honoured by gods and is born in heaven.

60. Similarly in the city of the goddess he becomes a king and enjoys pleasures. He is always free from difficulties in all his undertakings like the lord of Ganas.

61. His order is not disobeyed among (i.e. by) gods, demons and men. In the same way the best man obtains a fruit in the mansion constructed for the Sun (i.e. the best man obtains the same fruit by constructing a temple in honour of the Sun).

62. He is healthy, his mind is pleased, and his lustre is like Cupid. He grants boons in all the worlds. As is the Sun, so is he.

63. A man, who constructs a mansion of stones on (i.e. for) the image of the Sun, would become a lord on the earth, after having enjoyed heaven for a hundred crores of kalpas.

64. I shall narrate for the good of men (how) the individual worship of all deities beginning with Vishnu (should be performed) separately.'

65. He who would offer a lamp of ghee day and night for a month, is honoured by best of gods for a myriad of divine years.

66. Similarly a man who on the earth would offer a bath of ghee to an image(everyday)fora month, would obtain (divine life) for thousands of crores of kalpas.

67. The fruit of an oil-lamp or any other (lamp) is half (of this). By offering water (i.e. bathing the deity's image with water daily) for a month one would obtain godhead.

68. By offering incense (he would become) a Gandharva; (the fruit) is double, when sandal is offered. Ample fruit would be (obtained) by offering the essence of musk and agallochum.

69. By offering a garland or flowers a man would become the lord of gods. By offering cotton cloth (to a brahmana) in (the) cold (season) one is free from all grief.

70-71. He would obtain (happiness) in (many) births. Having given (a piece of) cloth creating a cool sensation in the summer (to a brahmana) he never sinks. He who gives according to his capacity (a piece of) cloth of the measure of four cubits with lovely resin and very beautiful and shoes for the feet, does not fall from heaven.

72. A man, by giving (i.e. who gives) gold according to his capacity (to a brahmana) would be honoured in heaven. He would be handsome (and live) in a region as large as ten yojanas.

73. He would get tenfold (of this fruit) by giving gold with jewels (to a brahmana) and (by giving) costly diamonds, lapis lazuli, emeralds and rubies.

74. By giving (these) according to the established procedure to an image or to a successful brahmana he would become the king of a territory as extensive as a hundred yojanas.

75. Similarly, even if he is born on the earth, he delights all people. By giving fragrant substances he becomes a handsome orator.

76. A man has his throat red and (voice sweet like) nectar by offering a betel-nut (to a brahmana). By offering an excellent maidservant (to a brahmana) a man would live in heaven for a kalpa.

77. A man is born as a lord of wealth by giving/a maidservant (to a brahmana). In the same way he would have many servants in the heaven by offering (i.e. if he offers) many servants (to a brahmana).

78-79. For (many) births he gets inexhaustible prosperity on the earth. By giving all kinds of musical instruments he becomes virtuous and is liked by people; he would become the lord of the Gandharvas by his^knowledge of sciences, dancing

774 Padma Purana and singing; in heaven he is endowed with female and male servants, with wealth and with excellent women.

80. Similarly by offerins; a cow (to a brahmana) he would live in heaven for that much period. By offering (i.e. pouring) milk on the (deity's) image a man would live in heaven for a kalpa.

81. Double (the fruit of this is obtained) by bathing (the image) with curd, and (thefruit is) more than hundredfold (if he bathes the image) with ghee. He would become the king of the earth by offering food having the six flavours1 (to a brahmana).

82. Similarly by offering rice boiled in milk he would become the best among sages on the earth. By offering with pleasure the food to be eaten during certain holidays (to a brahmana), he becomes the master of the meaning of Vedic sciences.

83. He would become a celibate observer of vows by giving vegetarian food (to a brahmana). By offering honey and jaggery and salt (to a brahmana) he would obtain grandeur.

84-85. By offering (i.e. if he offers) sugar etc. (to a brahmana) his handsomeness is sung (i.e. praised) in all worlds. By worshipping deities and phalluses of Shiva according to (proper) procedure he becomes the lord of heaven (first) and (then) of the worlds in succession. Gods remain disposed (to people) for their good.

86. The best, wise man, having gone (only)N once round Shiva's phalluses, goes to (i.e. lives in) heaven for a full hundred divine years.

87. In the same order by salutations to the Self-born, the man, being honoured by people, would go to heaven. Therefoie, everyday he should do it (i.e. should salute the Self-born god).

88. The man, who snatches away the wealth of god in the form of an image, having reached Raurava, would become an insect due to (that) snatching (of wealth).

1. Sadrasas=the six flavours. They are pungent (katu), salt (lavana), sour (amla), sweet (madhura), bitter (tikta) and astringent (kasava.)

89. He uho takes (the materials of) worship meant for the image of Yisnu, never returns, with a thousand crores (members) of his famih from hell (i.e. with the members he eternally lives in hell).

90. He who has taken (i.e. borrowed) water, flowers etc, or money for (keeping) a lamp, or anything else (from someone), and afterwards does not give it (back) through greed, would eternally go to (i.e. live in^ hell.

91. Having kidnapped the maidservant (in the temple) of an image a man does not return fiom hell. A man affected by lust might even approach his mother; (but) should never approach a female servant (in the temple) of Shiva.

92. A man having approached a female servant (in the temple) of Shiva, and having stolen money (from the temple) of Shiva, and also by eating or taking food or water (from that temple) would meet with distress.

93-94. Therefore, the brahmana who is (called) Devala, 1 does not return from hell. Even the wickedness of the prostitutes is beneficial (i.e. preferable); for, a man after having touched a prostitute becomes pure after having bathed. The unclean prostitute meets with distress due to resorting to many men.

95. A devout prostitute always engaged in worshipping deities, being loyal and pure, eternally goes to (i.e. lives in) heaven.

96. He who looks upon a courtesan, who is always near, like his mother, enjoys all pleasures like gods in the worlds of gods.

97. As Vishnu is adorable to gods, demons and men, so he, the solitary purifier of beings, is respectable in the entire world.

98. He, who is always the servant of deities and very eager in (performing) deeds for deities, being the lord of the world, is honouied in the world of gods.

1. Devala — A low brahmana who subsists upon the offerings made to an idol.

99. By fashioning the images of these (deities) and constructing a pavilion he obtains heaven according to his capacity. Listen to the ascertainment of time:

100. He who constructs the pavilion with grass (lives in heaven) for a (divine) year. He who does it with reed stalks (lives in heaven) for a hundred years. He who constructs it with any other wood (lives in heaven) for a myriad years. He who constructs it with the khadira wood (lives in heaven) for a lakh years.

101. He who constructs the temple with strong stones carefully put together lives in heaven for crores and crores of years. Therefore a wise man should with all efforts cause a pavilion to be constructed.

102. A man on stealing objects in a pavilion would meet with distress for as much period as he who constructs a pavilion would live in heaven.

103-104. The fruit that a mangets by constructing a housp for a brahmana is double the fruit that he gets by constructing a pavilion (for the images) of deities at an attractive place crowded with people at a place where things are bought and sold, at a shelter for the travellers, and at a confluence of a small and a big river.

105. A man by getting constructed a charming house for a learned brahmana who is helpless and especially who is poor, does not fall from heaven.

106. He who would daily listen to this meritorious and excellent account would eternally obtain (i.e. live in) heaven and would get the fruit of (constructing) a palace etc.

107. Having recited this to the wealthy, the rich and the meritorious, or having recited it to himself, a man does not fall from heaven.

108. The brahmana who recites it to gods, servants and female servants, and in the temples, always goes along the path to salvation.

109. By reciting this before kings, the rich, the wealthy, the virtuous, he obtains salvation. One would get the same fruit by listening to it. The brahmanas said',

110-111. O best of brahmanas, such a great and meritorious person is one among many. He is easy to find, and is adorable to men and the sages and those who practise penance, to the four castes and four stages of human life, to sinful and meritorious persons, to virtuous and vicious people and also to persons belonging to a (high) caste or a low caste. Vyasa said:

112. Of all beings, he who possesses a rudraksa is excellent, by seeing which a heap of the sins of people vanishes.

113-114. By touching it one obtains heaven, and by wearing it (on one's person) one becomes Rudra. He who wears it on the head or the arm becomes equal to the lord in the world and at the sacrifice and moves (i.e. can move) everywhere on the earth. That region where such a brahmana lives would be meritorious.

115-116. A man seeing or touching it would be purified from sins. All the meritorious deeds that a man does, such as muttering, presenting libations to the manes, giving gifts, bath, worship and going round keeping the deity to his right, are inexhaustible. O brahmanas, the rudraksa berry is a great sacred place among the sacred places.

117-118. By wearing it a man becomes purified from his sin and is extremely meritorious. That muttering, that undertaking, that gift, that hymn, that spell, that worship of deities, made (or recited) after taking an auspicious rosary (of rudraksas) having the central bead — all that becomes inexhaustible and the sin would perish.

119. We (i.e. I) shall tell you the characteristics of a rosary; O best brahmanas, listen. Knowing its characteristics, obtain (i.e. follow) Shiva's path.

120. A man should avoid in the following order: a rudraksa without a mouth, or one pierced by an insect, or one with the image on it broken, or one with the berries sticking to one another, for a rosary.

121. That rosary which is strung by oneself with its beads loose or close to one another (is recommended). A rosary strung by a s'udra etc. is impure. One should avoid it from distance.

122. The berry (of the rudraksa*> should touch the middle

778 Padma Purana finger. Then in the proper order one should mutter, moving one's hand, and again and again touching the central bead of the rosary.

123. One should count the number of the mantras (sacred word/name/formula) that are muttered. If they are not counted, they are fruitless. One should mutter (the names) of all gods with (i.e. by counting the beads of) one's own rosary.

124-125. (If he after) being pure (mutters the mantras) in all sacred places the merit would be a crorefold. He would obtain endless fruit if he mutters a mantra in honour of the image of Vishnu or Shiva, or Ganapati or the Sun, on a pure ground, or at the pure root of a tree, in a cowpen, or in a house at a crossway.

126. He, who mutters the hymn (in honour) of a goddess, in a vacant house, or before a corpse, or in a cremation ground, or at a place where four roads meet, has quick success, (since) he becomes efficient.

12?. Every hymn — -a Vedic one, or a Pauranic one, or one from the scriptures — 'gives the desired and agreeable object, if muttered with a rosary of rudraksas.

128. A man should hold on his head pure water flowing from the rudraksas; he is freed from all sins; his religious merit is inexhaustible.

129. A man who holds on hii body an immortal rudraksa berry, would become the best among the gods. The brahmanas said:

130. Wherefrom is the rudraksa produced? For what reason has it become (i.e. is it regarded) pure? Why has it become stable on the earth? Who has brought it into usage? Vyasa said:

131-132. O brahmanas, formerly in the Krtayuga a demon named Tripura having killed the gods and after the destruction of all the worlds, remained firm in a city in the intermediate region between the heaven and the earth due to the boon of Brahma. Lord Shiva heard the terrible representation of (i.e. made by) the gods.

133. Then he strung his bow with an arrow resembling death and holding it killed the demon who was seen (by him) with (his) divine eye.

134. Fallen from heaven like a great meteor he dropped on the earth. Drops of perspiration fell down from (the body of) Rudra (i.e. Shiva), who was tired with exertion.

135. There, on the earth, a great rudraksaka was produced from the drops of (Shiva's) perspiration1. The beings do not know its fruit for it is very secret.

136. Then, Skanda, saluting the great lord, god of gods, with (i.e. by bowing down) his head on the ground, said (these) words.

137. " O lord, I want to know correctly the fruit of rudraksa at (the time of) muttering (a mantra), or the fruit of wearing it on one's person, or of seeing or touching it." The lord spoke:

138. A man obtains a lakhfold merit by Seeing it, a crorcfold merit by touching it, and ten crores of merit by wearing it (on his body).

139. By muttering (hymns with the help of a rudraksa rosary) for thousands of lakhs of crores and hundreds of lakhs of crores (times) one gets religious merit. No doubt should be raised here.

140. A man who is abandoned or who is engaged in impious acts or who is full of all sins, becomes free from all sins by wearing a rudraksa (on his body).

141. Even if a beast of prey taking a rudraksa in his throat dies, it too obtains Rudrahood; then what about human beings etc.?

142. Even if a man who does not engage himself in meditation holds a rudraksa (on his body), he becomes free from all sins, and obtains the highest position.

1. 'Asrubindu' in the text appears to be a mistake for shvedabindu.

Kartikeya said:

143-144. There are rudraksas having one mouth, two mouths, three, four, five, six, seven, eight, nine mouths, ten, eleven, twelve, thirteen and fourteen mouths, and are said to be Shiva himself.

145-146a. Tell me about their deities and deities of their mouths. O lord of the world, (tell me) also as to which merit they possess. If you favour me, tell prope|rly (about this). The lord said:

146b-148. The rudraksa of one mouth is virtually Shiva; it removes (the sin of) brahmanacide. Therefore one should wear it (on one's person) for the destruction of all (one's) sins. He would go to Shiva's heaven and rejoice with Shiva. O Kartikeya, a man would obtain a rudraksa of one mouth due to great religious merit and due to Shiva's favour and would also obtain (i.e. goto) Kailasa.

149-150a. A rudraksa of two mouths is (Vishnu), the god of gods. A man who wears a rudraksa with two mouths, has all his secret sins, like killing a cow, destroyed, and then obtains (i.e. lives in) heaven eternally on account of wearing a rudraksa with two mouths.

150b-152a. The one with three mouths is Fire himself; the sin earned in the (past) births of him on whom it remains (i.e. who wears it on his person), is burnt as fire burns fuel. The sin that a man has obtained (i.e. committed) by killing a woman or a brahmana and also by killing many (beings) — 'all that perishes that moment only.

152b-156a. A wise man obtains that fruit which is obtained by worshipping Fire, or by rites of (honouring) Fire, or by offering the oblation of ghee; and also obtains (i.e. goes to) heaven. He, who wears (a rudraksa of three mouths on his body), is like Brahma on the earth. It would burn all (the sins due to) wicked deeds collected in birth after birth. There would be no disease in his belly; he would not be sick. He is never defeated, and his house is not burnt by fire. These and all other (fruits) are (obtained) and destructive weapons also I.59.156b-169a

781 are warded off. Nothing that is inauspicious happens due to wearing of a rudraksa of three mouths (i.e. when a rudraksa of three mouths is worn on one's person).

156b-159. A rudraksa with four mouths is Brahma himself; a brahmana on whose body it remains (i.e. is worn), would become adept in all branches of knowledge and best among those who know (the meaning of) the Vedas; he would know all the essential principles of religion and worldly prosperity and would be proficient in traditional law and in the Puranas. By wearing a rudraksa with four mouths the sin of homicide or (living) in houses with many beings quickly burns. Shiva is always pleased and he would be the lord of beings. Similarly he is born as the lord and the man is not at all afraid.

160-163a. With the five mouths these gods have resorted to Vamadeva (I.e. Shiva). Therefore on the earth the fivemouthed one is most important. This one is of the nature of Rudra's son. Therefore a wise man should wear it. As long as the period of thousands of crores of kalpas and hundreds of crores of kalpas he would be honoured by gods and demons before Shiva. He would be a sovereign emperor on the earth and in Shiva's temple would have the lustre of Sarva (i.e. Shiva). Therefore, with all effort one should wear a rudraksa having five mouths.

163b-169a. There is no doubt that he who wears on his right arm a six-mouthed rudraksa i.e. Kartikeya is free from such sins as brahmanacide etc. One who is brave like Skanda does not get defeated even when the end of the world is imminent; he is the mine of virtues on the earth. He becomes Kumara (i.e. Kartikeya), the son of Parvati and Shiva. A brahmana is honoured by a king; a ksatriya gets victory; the castes like vaisya and shudra always are full of (i.e. always have) prosperity; and to such a man only Parvati, the giver of boons, is easily available like his mother. Then by the strength of his own arms only a man becomes all-lustrous. In a council or in a king's palace or in an assembly such a wise man becomes an orator. He does not become a coward, nor does he meet with ruin. All these and other good things (are possible) because of his wearing a six-mouthed (rudraksa).

169b-174. The seven-mouthed one is Ananta, the king of serpents and the General of a great army. In every mouth of this rudraksa serpents have settled. (They are: ) Ananta, Karkata, and Pundarika, and also Taksaka, Visolbana and Karisa and the seventh is Sankhacuda. These very powerful serpents live in the seven mouths. Merely by wearing this on one's body (i.e. if this is worn on one's body), poison does not spread over the body; and like the lord of the serpents Shiva is also very much pleased. Due to his being pleased all sins due to brahmanacide, drinking liquor, stealing etc. and violating one's teacher's wife, perish day by day. All the sin that a man obtains (i.e. has committed) perishes that moment only. He would certainly obtain god-like pleasures in the three worlds.

175-180a. The eight-mouthed (rudraksa), the General of an army, is actually god Vinayaka himself. Hear from me what merit one gets by wearing such a rudraksa only. For birth after birth he would not be (born) a fool, or a patient, and would not be deprived of intelligence. There would never be any difficulty in his undertaking. He will have adeptness in his writings and skill in great undertakings. He fully destroys all his sins like cheating in money (-transactions), in weighing, or due to all (kinds of) tricks, or due to his touching his pre' ceptor's wife with his penis (i.e. copulating with her) or touching her with his belly or his hand. Having eternally enjoyed heaven, and being free, he gets a high position. All these merits are due to wearing an eight-mouthed rudraksa.

180b-183a. The nine-mouthed one is called Bhairava. He, who wears this tawny rudraksa, granter of salvation, on his arm, would become equal to me in power. He who commits the murders of thousands of lakhs of crores, quickly burns (i.e. destroys the sin due to) them all by wearing a rudraksa with nine mouths. In heaven he is always honoured like Indra by gods. He is Ganesha staying in an excellent abode like Shiva.

183b. By wearing (i.e. if a man wears a rudraksa) having ten mouths, serpents perish.

184-186. O boy, the eleven Rudras are said to reside in the eleventh mouth (i.e. in the rudraksa with eleven mouths). A man should always wear it on the topknot. Hear (about) its meritorious fruit. A man quickly obtains by wearing a rudraksa with eleven mouths the fruit of (the performance of) thousands of horse-sacrifices and hundreds of crores of sacrifices, and the fruit of having duly presented a hundred thousand cows (to a brahmana). In the world he is like Hara and is not reborn.

187-191a. Aditya (i.e. the Sun) well-settled in the twelve mouths is always pleased with him who puts a rudraksa with twelve mouths round his neck. He quickly obtains the fruit which one gets by a cow-sacrifice or a human sacrifice, and deadly weapons are warded off. To him there is no fear from fire; no disease comes to him; he enjoys the acquisition of wealth and happiness; he is rich and never (experiences) poverty. Even if he has killed or has caused to kill elephants, horses, men, cats, rats or rabbits, or tigers, wild boars, foxes etc, he gets free (from the sin of having killed them) by wearing a rudraksa with twelve mouths; there is no doubt about this.

193b-194. If a man gets a rudraksa having thirteen mouths i.e. Rudra, he should know that it is most auspicious and fulfils all (his) desires. O Kartikeya, he endowed with good luck accomplishes the nectar-like elixir, alchemy and the impression of the feet1 of a deity or a holy person. A man is free from all sins by wearing a rudraksa with thirteen mouths, after having (i.e. even if he has) killed his mother, father, sister, brother or preceptor. Like the great god (Shiva) he eternally obtains (i.e. lives in) heaven.

195-196. O boy, if a man always wears on his head or arm, a rudraksa with fourteen mouths, the mass of Shiva's power, he is always honoured and approached by gods due to the greatness of his religious merit. What, again, is the use of speaking or describing too much?

1. Mention of Paduka in the text i» rathet confusing;

Kartikeya said:

197. O lord, I desire to hear; (therefore) tell me with the recital of which sacred hymn the assigment or wearing of the rudraksas with different numbers of mouths is done according to the proper procedure. The lord spoke:

198-199. O Kartikeya, hear correctly about the assignment and wearing of rudraksas of different numbers of mouths. The merits (already) told are had without the recital of a sacred hymn. The merits and the importance of the man who on the earth wears it to the accompaniment of a sacred hymn, cannot be told.

200. Now the sacred hymns are indicated: 'Om Rudra ekavaktrasya; Om kham dvivaktrasya; Om ambum trivaktrasya; Om hrlm1 caturvaktrasya; Om hram paficavaktrasya; Om hrum sadvaktrasya; Om hrah saptavaktrasya; Om kam astavaktrasya; Om jum navavaktrasya; Om aksam daiavaktrasya; Om shrimekadasavaktrasya; Om hrlm dvadasavaktrasya; Om ksom trayodasavaktrasya; Om nram caturdasavaktrasya.' Thus the sacred hymns should be assigned in due order. A man who, wearing a rosary (of rudraksas) on his head or chest, walks, obtains, at every step the fruit (of the performance) of a horse-sacrifice; not otherwise.

201. A man becomes equal to me by wearing rudraksas of all mouths (i.e. by wearing rudraksas having any number of mouths). Therefore, O son, with all effort, wear a rudraksa.

202. A man, who, wearing a rudraksa, dies on the earth, goes to my charming city, (and) is honoured by all gods.

203. O boy, formerly in Maru country when a trader was going for trading he was harassed (i.e. haunted) by a female spirit under a tree.

204. She danced there; a brahmana saw her (and said to her: ) " Who are you? You are helpless; you are covered over with a tattered garment."

205-206a. She then told the brahmana: " I have heard from a messenger of gods; O brahmana, this charming man will now certainly meet with death due to the fall of the thunderbolt (on his body); and he will be my husband."

1. Hrirn, Hram etc. — These are mystic syllables.

206b-209a. In the meanwhile, the thunderbolt fell from heaven on his head; and he fell on the ground on half the portion of a rudraksa. Then, O son, an aeroplane quickly flew from my city. Then the fortunate man, got into it and remained there for a long time. Having obtained my portion he will be a rich and wealthy man on the earth. O son, thus a man who dies on a piece of a rudraksa, obtains a good position (i.e. goes to heaven).

209b. I am unable to describe the fruit of wearing a rudraksa with the knowledge (of its importance).

210. He who dies with a rosary of rudraksas or with (just) one rudraksa (on his body), would become the follower of Shiva, Saku, Ganapati, or the Sun.

211. He who recites it to himself, or to others, causes others to listen to it or himself listens to it, is free from all sins, and would obtain heaven in (due) order.

1 Dhatri — Amalaka tree; Emblic Myrobalan.

 

CHAPTER SIXTY

In Praise of Tulasi

Skanda said:

1. I am asking about (the importance of) the fruit of another tree also. O lord of the world, tell me about it for the good of all the worlds. tx The lord said:

2. The dhatrl1 fruit is very pure and is well-known in all the worlds, by planting which (i.e. it) a man or a woman is free from the bondage of birth.

3. This fruit of Vasudeva is pure, is pleasing and auspicious. Merely by eating it a man is free from all sins.

4. (Long) life would be (obtained) by eating it; religious merit would be accumulated by drinking (the juice of) it; misfortune would be destroyed by (taking) a bath (after applying its tenacious paste to one's body); and one would get all prosperity.

5. O, Mahasena (i.e. Kartikeya), evil spirits, demons and goblins do not go (i.e. haunt) that house where dhatri (tree) always stands.

6-7 Not the Ganges, not Gaya, neither Kasi nor Puskara (is able to remove all sins of men); it is dhatri only (that removes all sins). All the sins of him who bathes (after applying the tenacious paste of dhatri to his body) when the day sacred to Vishnu has approached (i.e. on the day sacred to Vishnu), on the eleventh day of each of the two fortnights, perish, and he is honoured in Vishnu's heaven.

8. The fruit of dhatri should always be used in food or at bath; it should certainly be used to the satisfaction of Vishnu (i.e. to satisfy Vishnu), or at the time of just bathing on a day sacred to Hari (i.e. Vishnu).

9-10. When a man breaks his fast of the eleventh day of each fortnight (by) just touching dhatri, when the feast is ready and then eating (other food), then, O Kartikeya. he is free from the sins committed during seven births just by observing one fast. There is no doubt about this.

11. He obtains (i.e. lives in) heaven eternally and is absorbed into Vishnu. Therefore, with all effort, observe the dhatri vow.

12. O Kartikeya, he whose hair is always well-tinged with dhatri juice, would never again suck his mother's breasts (i.e. would never be reborn).

13. By seeing or touching dhatri or even by uttering its name, Vishnu, the granter of boons, being pleased, is well disposed to him.

14. Vishnu dwells there, and also Brahma; Lakshmi also is steady in that house where there is the fruit of dhatri; therefore a man should plant it in his house.

15. Misfortune perishes (from) that place where dhatri stands. All gods are pleased; and being glad do not leave (him even) for a moment.

16. Vishnu would be pleased with him who offers a rich offering of eatables1 along with a dhatri fruit to a deity; and not by hundreds of other sacrifices.

17. He, who, after bathing with (i.e. after applying) the juice of the dhatri fruit (to his body), worships Vishnu, gets the desired fruit, or obtains whatever he has in his mind.

18. In the same way, the best man, having remembered the distinctive mark (of the deity) and having worshipped it with a dhatri fruit, gets the fruit of a hundred thousand (coins of) gold.

19. O Skanda, the man who is engaged in serving dhatri, gets the same position as the learned or the meditating sages have.

20. That position, which is had by lesorting to or visiting sacred places or by obsen ing various vows is obtained by men by means of serving dhatri well.

21. He gets the love of all gods, goddesses and of my attendants also. (All these) the granters of boons, are welldisposed to him when he bathes with (i.e. after applying the paste of) the fruit of dhatri or after worshipping it.

22. By properly worshipping the dhatri fruit, those planets that are wicked, and the fierce demons and goblins, do not become (i.e. cease to be) wicked.

23. O son, except (in the worship of) the Sun, the amalaki fruit is recommended in all sacrifices and rites and in the worship of every god.

24. Therefore, O son, one should avoid from a distance (i.e. keep away from) the dhatri fruits on a Sunday and especially on the seventh day (of a fortnight).

25. Everything — life, wealth and wife — of him who bathes with (the paste of) the fruit of dhatri or eats it on a Sunday, perishes.

26. One should also certainly avoid from a distance (i.e. keep away from) dhatri on a Samkranti, a Thursday, the sixth1 Naivedya — An offering of eatables presented to a deity or idol.

788 Padma Parana day, the first day, the ninth day of every fortnight and on the new-moon day.

27. That dead man (i.e. the dead body of a man) in whose nose, ear or mouth or hair of the head a dhatri fruit is (placed), goes to the abode of Vishnu.

28. A dead man, merely by contact with a dhatri fruit goes to Vishnu's abode. All his sins perish; and he goes to heaven in a chariot.

29. The religious man who bathes after besmearing his body with the juice of a dhatri fruit, obtains the fruit of ahorsesacrifice at every step.

30. Merely on seeing it all the most sinful beings, wicked and fierce planets run away.

31-36. O Skanda, formerly a pulkasa1 went to a forest for hunting; after having killed the flocks of beasts and birds he was oppressed with thirst and hunger. Seeing in front of him an amalakl tiee full of large fruits he at once climbed it and ate the be=t fruit. Then through (ill) luck he fell on the ground from the top of the tree. Due to the pain of the deep wound he then died. Then all the very powerful hosts of evil spirits and the hosts of demons and ghosts and Yama's servants could not comfortably carry or see thatdead candala. Saying, 'this is mine' they started fighting among themselves. They could not even seize one another. Then after having reflected they went to the groups of sages The evil spirits sud:

37-43a. O wise sages, why were we or the servants of Yama not able to see the sinful candala? All those viz. who, with their faces turned away from battle, die after being overthrown by the determined ones, who have sunk due to rash acts, who are timid, who are oppressed by a destructive weapon, fire or wood, or those men who are killed by lions, tigers or by aquatic animals, also the evil spirits living in water or on ground or fallen from trees and mountains, or those who are killed by beasts and birds or who have died in prisons or due to poison, those who have died by committing suicide, or those who have missed the rites like sraddha, or those who have died due to secret acts, also rogues and haters of preceptors, brahmanas and kings, heretics, followers of the left-hand Sakta ritual, 1 those who were cruel, who have administered poison, who were false witnesses, who have eaten impure food — are to be eaten by the evil spirits. There is no doubt about this. We, who have been saying 'this is mine', are not able to carry that (candala). Why and due to whose prowess is he difficult to look at like the sun? The sages said:

43b-44. O evil spirits, he has eaten a ripe amalakl fruit. Many fruits due to it are going along with him (i.e. he has earned great religious merit which now accompanies him). For that reason only he has certainly become difficult to look at.

1. Pulkasa — Name of a degraded mixed caste, the offspring of a nisada by a s'udra woman.

45-46a. The life-principle of him who has fallen from the top of a tree would not leave him due to affection (for the body). He and also others who commit sinful deeds would go to heaven, not due to the movement of the Sun, but only after being purified by eating a dhatrl (fruit). The evil spirits said:

46b. We are asking you through ignorance. We are not at all censurers.

47-48a. O best sages, tell us quickly what is in your mind, till an aeroplane does not come here from Vishnu's world, and till the brahmanas do not loudly recite whatever is designed by them like the Vedic hymns.

48b-51a. We are not able to remain even for a moment at that place where the Vedas, various sacred hymns, Puranas and Smrtis are loudly recited. We do not remain (present) in front of places of sacrifices, offerings, mutterings, and of the worship of deities. Therefore (please) tell us the account. O brahmanas, doing which (deeds) do men obtain the birth of (i.e. are born as) evil spirits? We desire to hear about it correctly. How (i.e. why) is the body deformed?

1. Kaulika — A follower of the left-hand Sakta ritual.

The brahmanas said:

51b-52. The false witnesses and those who died after killing or binding (someone) being troubled by the distresses like cold, wind, heat and especially by hunger and thirst, and also oppressed by other troubles, (becoming) evil spirits, have gone to hell.

53. Those evil spirits who sought the weak points of others and also who destroyed the work of brahmanas and their preceptors, become evil spirits not to be born again (i.e. they eternally live as evil spirits).

54. That man who strikes the giver of gifts to the best brahmana, resorts for a long time to the state of an evil spirit and never returns from hell.

55. Those fools who oppress or drive their own or another's cow, are born as evil spirits on the earth as a result of their deeds.

56. Those truthful men who fail to keep their promise and also those men who have violated their vow and have eaten the lotus-petals, are born as evil spirits on the earth as a result of their deeds.

57. Those who sell their own pure, chaste, innocent daughter or that of their paternal or maternal uncle, are born as evil spirits on the earth.

58a. These and many others are born as evil spirits due to their deeds. The evil spirits said:

58b-59a. O brahmanas, (please) tell us quickly for our good that which is beneficial to all the worlds, viz. how (i.e. for which reason) or by (performing) which deed men do not become evil spirits. The brahmanas said: , t., t

59b-60a. The wise man who bathes in the water of a sacred place or salutes a great idol (of a deity) is not born as an evil spirit.

60b-ola. Men after having fasted on the eleventh day (of a fortnight) and having worshipped Vijnu (i.e. those men who fast on the eleventh day of a fortnight and worship Vishnu) especially* on the twelfth day (of that fortnight), do not become evil spirits.

61b-62a. Those (men) who are attached to the worship of deities with the Vedic hymns and eulogies and sacred hymns, do not become evil spirits.

62b-63a. A man after having heard, recited to others or to himself (i.e. who recites to others or to himself) divine passages from the Puranas agreeing with religious precepts, does not become an evil spirit.

63b-64a. Similarly, men purified by various vows and by wearing rudraksas or lotuses, after muttering (i.e. who mutter sacred names of a deity) on (i.e. by counting the beads of) a rudraksa rosary, do not become evil spirits.

64b-65a. Those who after having daily bathed (i.e. who bathe) with the juice of (i.e. after besmearing their body with paste of) dhatri fruit, are attached to eating (i.e. eat) it, have thereby worshipped Vishnu well and (so) do not become evil spirits. The evil spirits said:

65b-67. Those who are well-versed in the Puranas know chat religious merit is obtained by seeing (i.e. meeting) the good. So (now) we have met (i.e. have been lucky to meet) you. (Please) do whatever is good for us, so that all of us will be free from this state of evil spirits. O wise ones, we have submitted ourselves to you; (please) instruct us in the performance of a vow.

68a. Then all the kind, best brahmanas said to them: " Quickly eat the dhatri fruits for obtaining release." The nil spirits said:

68b-69a. O brahmanas, we cannot stand the sight of the dhatri trees. How then shall we be able to eat their fruits? The brahmanas said:

69b-70a. Because we are telling it, the auspicious eating of the dhatri fruits will fructify in (the form of) reaching the other world. Therefore deserve yourselves to go to heaven.

70b-71a. Then having obtained a boon from them, the evil spirits climbed up the dhatrl tree, obtained the fruits and sportively ate them.

71b-72. Then having got into a big, very beautiful chariot that had quickly come from the abode of gods, the candala evil spirits went to heaven, very difficult to obtain by means of vows of sons and sacrifices. Skanda said:

73. The evil spirits obtained religious merit and went to heaven merely after eating the dhatri (fruits). (Then) how (is it that) men etc. who eat them do not go to heaven? The lord said:

74-76. Due to their former loss of knowledge, they do not understand what is beneficial to them and what is not. The evil spirits, being deluded, look upon leavings of food or (food etc.) touched by dogs, and also phlegm, urine or excrement as excellent, and always eat them, and also the excrement, urine or substances vomited by cocks. The evil spirits always eat the food of him who has not given up muttering (sacred hymns) during the period of mourning or of impurity caused by a child-birth in the family.

77. The evil spirits live there (i.e. in the house) of him, whose wife is hard to be subdued, is void of purity and restraint, is expelled by the elders and is wicked.

78-79. Those who are not eminent due to being born in (certain) families, who are without power and energy, who are deaf, weak, and poor are born as evil spirits due to their deeds. Even for a moment they do not enjoy prosperity as they are extremely connected with unhappiness. Therefore they have deformed figures and are void of all pleasures.

80. The evil spirits are naked, troubled with diseases, rough and dirty. They are always afflicted with these or other miseries.

81-82a. It may be that due to the ripening of that Karma (i.e. those actions) they are born like these. Those who are busy in censuring their father, mother, preceptors or deities, and also those who are heretics, who are followers of the lefthand Sakta ritual or are sinful, are born as evil spirits.

82b-83a. Those, who have committed suicide by putting a noose round their neck, or by water (i.e. by throwing themselves into water), or with weapons or by (drinking) poisons, become evil spirits in this world, or are born in (the castes) like candala.

83b-85a. Those, who are low-born, fallen, or who have died of a sinful disease, and those who are killed by the lowborn ones in a battle, are certainly (born as) evil spirits on the earth. Those who are full of (i.e. who have committed) great sins1, who are excluded in marriages (i.e. are not married), who are rash due to bravery, are born as evil spirits as a result of their deeds.

85b-89a. Those, who have committed high treason, or who have thought of being treacherous to their parents, or who are void of meditation and study and also of vows, and worship of gods etc., are without (i.e. those who do not recite) prayers, those who do not bathe or those who are interested in approaching their preceptor's wife, those who keep company with vicious, low-born women, or those who have died due to severe fasts, who have died while stay'.ng in a mleccha country, those impure ones who are endowed with (i.e. speak) the language of the mlecchas, those who derive their livelihood from the mlecchas, those who imitate the mlecchas, those who live on a woman's wealth, those who do not protect women, are born as evil spirits. There is no doubt about this.

89b-90a. Those, who abandon (i.e. dismiss without entertaining) a brahmana — an auspicious guest due to his religious merit — -who is fatigued, whose body is tormented due to hunger and who has come to their house, are born as evil spirits.

90b-91a. Those, who sell cows to mlecchas and to those wbo eat (the flesh of) cows, rather live in the world of the evil spirits and are not reborn (i.e. live there eternally).

91b-92. Those who are internally impure and the dead beasts are born as evil spirits. Those who are void of any sacraments like rites after birth etc. are born and die as evil spirits and goblins (again and again) for a long time.

1. Mahapataka — Great sins. These are five: kiling a brahmana; drinking wine or liquor; theft; cohabitation with the wife of one's teacher; keeping company with one who commits any one of these four sins.

93. By every sacrament like a bath, morning, noon and evening prayers, worship of gods, and Vedic words and words about sacrifices being born as an evil spirit is avoided.

94-95a. Those, who are without (i.e. who do not undergo) any sacrament, are sinful; such evil spirits are not born again (i.e. live as evil spirits eternally). Those, who cause (or aliow) people) to throw the leavings of food and utensils used for eating food, filthy things (like urine, excrement) of the body into sacred places, become evil spirits. There is no doubt about this.

95b-97a. Those, who have not gratified brahmanas, manes and preceptors by making offerings and honouring them, are very much born as evil spirits due to their deeds. Those women who, having forsaken their husbands, live with other men, live for a long time in the world of the evil spirits, and are born in low castes.

97b-98a. Also those, who, being deluded by (enjoyments) of senses, deceive their husbands, those who eat savory food are sinful, and live for a long time on the earth as evil spirits.

98b-99a. Those, who eat excrement and (drink) urine, those who are intent upon using up the wealth of a brahmana or those who eat prohibited food become evil spirits and are not born again (i.e. eternally live as evil beings).

99b-100a. Those who forcibly snatch the things of others and do not give them (back), and those who insult guests are born as evil spiriis living in hell. lOOb-lOla. Therefore, having eaten (i.e. one who eats) the amalaki fruit, and having bathed (i.e. one who bathes) with its juice (i.e. after applying the paste of the amalaki fruits to the body), one is free from all sins, and is honoured in Vishnu's heaven.

101b. Therefore, with all effoits serve the auspicious amalaki.

102-103. He, who would, everyday listen to this auspicious meritorious account, has all his sins purified and is honoured in Vishnu's world. Those, who are well-versed in the Puranas, know that he who would narrate this account especially to Vishnu's devotees, is absorbed in Vishnu. Skanda said:

104. O lord, I have understood the two kinds of the very pure fruit of tree. Now I desire to hear about the leaves and flowers that easily give (i.e. lead to) liberation. < The lord said:

105. Of all leaves and flowers the auspicious TulasI, which grants (i.e. satisfies) all desires, which belongs to and is very much liked by Vishnu, is the best.

106. TulasI gives enjoyments and liberation, is the chief, greatest in all worlds and auspicious, resorting to which the best sages have eternally gone to heaven.

107. She (ie. the TulasI plant) was formerly planted by Vishnu for the good of all the worlds. The leaf and flower of TulasI are valued in all good works.

108. As Lakshmi is dear to Vishnu or as I am dear (to him), in the same way this goddess Tulasi is (dear to him); a fourth one is not to be obtained.

109-110a. One TulasI leaf gives a hundred (coins of) gold. Without TulasI leaves, Vishnu, the demon-killer, is not pleased. He is not pleased with other flowers and leaves and applications of sandal etc. HOb-llla. He, who, with the hope of final beatitude,, has worshipped Hari with this (i.e. a TulasI leaf), has indeed given (gifts), offered oblations, obtained knowledge and performed sacrifices or observed vows etc. lllb-113. I think that by Vishnu's worship with TulasI leaf brightness, happiness, fame, wealth, (noble) family, (good) character, (good) wife, (good) son, (good) daughter, wealth, kingdom, health, knowledge and special knowledge, Vedas, Vedangas, science, Puranas, sacred texts, are in his hand birth after birth.

114. As Ganga of a charming form grants liberation in heaven, or as BhagirathI is auspicious, so is auspicious TulasI.

115. What is the use the water of Ganges and what is the use of resorting to Puskara? He gets delight with water mixed with Tulasi leaf only.

116. That intelligent man, to whom Vishnu is favourable in every birth, has faith in worshipping Vishnu with Tulasi (leaves).

117. O Skanda, it is not possible to narrate the fruit of merit of him who would worship Vishnu with the sprouts and leaves of Tulasi.

118. There is the proximity of Vishnu, where there is Tulasi grove. Brahma also (lives) there, and also Lakshmi with all the hosts of gods.

119. Therefore a man should always worship that deity (which is) in proximity. All those panegyrics and hymns etc. become eternal (when recited in the proximity of Tulasi).

120. All the evil spirits, goblins, ghosts of brahmanas, ghosts, demons etc. always run away (from) there.

121. The mothers like ALakshmi, Nairn, Ghurna, Dakini1, get frightened after seeing the Tulasi leaf.

122. There (and then) only all sins like the murder of a brahmana, sinful diseases due to sins, committed through bad advice, perish.

123. He, who has planted a grove of Tulasi for Vishnu on the earth, has duly performed a hundred sacrifice in which daksina (fee paid to brahmanas) is dear.

124. By putting Tulasi on Vishnu-idols, and also on Salagrama stones2, one would be absorbed with Vishnu.

125. The men (i.e. relatives) of the wise man who would plant a Tulasi plant for Vishnu on the earth, are happy; he goes to Vishnu's abode.

126. He, who, after having worshipped Vishnu, puts the remaining of the Tulasi leaf on his own head, is purified and would go to heaven.

127. In the Kaliyuga Tulasi burns one's sin, and gives one (i.e. takes one to) heaven and salvation on (i.e. by) worshipping it, narrating (its account), meditating upon it, planting it and putting its (leaves etc.) (on one's person).

1. Dakini — A female imp attending Kali (feeding on human flesh).

2. Salagrama — Name of a sacred stone worshipped by the Vaisnavds and supposed to be pervaded by Vishnu. It is a black stone which contains a fossil, ammonite and is chiefly found near the Salagrama village on the Gandaki river.

128-129. He who teaches about it, and himself practises it, goes to the highest place, viz. Vishnu's abode. That which pleases Vishnu is dearer to me.

130. O Skanda, the leaf (of TulasI) is equal to all gods and goddesses in sraddhas and sacrifices.

131. Therefore serve TulasI with all effort. He, who has served TulasI, has served everyone like his preceptor, a brahmana or a sacred place.

132-133a. Therefore, O Skanda, serve (the TulasI). He who would cast his life while keeping TulasI on the tuft of hair on his head, is free from a stream of sins and goes to the happy heaven.

133b-134a. That (high) position which the wise obtain by means of sacrifices like Rajasuya, vows and various restraints is obtained by those who serve TulasI.

134b-135. A man obtains the position of Vishnu by worshipping Vishnu just with one leaf; what is the use of (giving) the minute details of the sacred precepts?

136. He, who has worshipped Vishnu with a crore of soft TulasI leaves, would not drink the milk of his mother (i.e. would not suck his mother's breasts, i.e. would not be born).

137. A man should enliven thousands of men, by worshipping Vishnu everyday with delicate TulasI leaves. O child, I have told you the main qualities of TulasI.

138. I am unable to describe all the qualities even with (i.e. even after spending) a long time. He who would daily listen to this account — -the collection of religious merit, is free from the sin committed in the previous birth, and from the bondage of birth.

139. One would get the fruit of agnistoma by reciting it even once.

140. Such a man does not contract diseases, nor does he have ignorance, O son. He always gets success; he is never defeated.

141-142. The wealth of him, in whose house there is a writing (i.e. the written account), thrives. Mental agonies, evil spirits, griefs, or insult do not remain, even for a moment, at that place where there is such a written account.

 

CHAPTER SIXTYONE

Glorification of Tulasi

The btahmanas said:

1. We have heard from you the greatness of the TulasI blossom, auspicious to Vishnu. We (now) desire to hear the auspicious hymn of praise composed in her (i.e.TuIasi's) honour. Vyasa said:

2-4. O brahmanas, I shall tell you that Purana (i.e. old account) which I narrated in the Skanda Purana, for (obtaining) liberation. All the disciples of the sage Satananda who had fulfilled their vows, having saluted their preceptor asked him what was helpful to religious merit, O brahmanas. (They said to Satananda: ) " O lord, O best of brahmanas, we desired to hear from you the glorification of Tulasi, which you had formerly heard from the mouth of Brahma." Satdnanda said:

5-7. He who killed (i.e. destroyed) the pride of the demons is pleased and there is inexhaustible religious merit. How is it that, that Tulasi, by the mere sight of which one gets (the merit of) the gift of a crore of cows, is not worshipped and revered by people? In this world those men, in whose house there exists, in this Kali asje. Tulasi for the daily (worship) of the Salagrama stone, are lucky

8. Those tender hat.ds which gather Tulasi leaves and those that plant (the plant of) Tulasi for Vishnu, are lucky on the earth in the Kali age.

9. Wha' would even angry Yama, with his servants, do (to him) who has worshipped, with the Tulasi leaf the lord of gods, the destroyer of misery.

10-11. What does a man accomplish by the fruits of undertaking pilgrimages to sacred places etc.? In the Kali age, Tulasi burns (a man's) sin, when used at the time of bathing, giving gifts, meditation, eating, worshipping Vishnu, narrating (the account of) and planting Tulasi.

12-13. " O Tulasl., you are born immortal; O you, who are always dear to Vishnu, I am looking out for you for Vishnu; O you virtuous one, be a granter of boons. O you of a pure form, do that by which I shall daily worship Vishnu with (leaves etc.) produced from your body; O you, who destroy the dirt (i.e. the sin) in the Kali age."

14. That worship of Vishnu, which a man does after collecting Tulasl leaves, with (the recital of) this sacred prayer is a lakh crore times meritorious.! 5-3^. " O supreme goddess, the best gods sing your glory. Sages, Siddhas, Gandharvas and the lord of serpents1 himself ia Patala2, except Vishnu do not understand your glory and the measure of your qualities even after hundreds of crores of kalpas. You came up from the joy of Vishnu at the time of die exertion of the churning of the milky ocean. Since formerly Vishnu held Tulasl on his head, you became pure (due to your) having fully reached i.e. touched the limbs of Vishnu; I salute you, Tulasi. Since I worship with your offshoots, therefore make me void of difficulties (i.e. remove all my difficulties) (so that) I shall reach the highest position. You were planted on the GomatI bank and were looked after by Krishna himself. Vishnu himself moving in Vr mdavana, served Tulasl for the good of the world and of the Gopis i i.e. the cowherdesses), for the progress of Gokula (i.e. the village where Krishna was brought up; and for Kamsa's death. O you wh > are dear to the world, formerly, at the behest of Vasishtha, Rama planted you on the bank of Sarayu for killing the demons. You are planted for the progress in penance; I bovv to you, Tulasl: The daughter of Janaka (i.e. Siti), when she was separated from Vasudcva (i.e. Rama), meditated upon you in fie Asoka garden (in L inka). and was united with her dear one ^i.e. Rama). Formerly, ParvatI planted you on the Himalaya, f'< r incteasuig (the merit of) her penance, in order to secure Saiikara (as her husband'. O you, who delight (other-, ), you were waited upon by all the wives of gods and Kinnaras for the destruction of evil di earns. My salutation to you. The manes themselves served the auspicious Tulasi in Dharmaranya and Gaya. Rama, desiring his good, planted Tulasi in the Dandaka forest; Lakshmana waited upon her; and Sita devoutly protected her. As Ganga, pervading the three worlds, is glorified in the sacred texts, so also Tulasi is seen (to be glorified) in (the world of) the mobile and immobile. The lord of the monkeys (i.e. Sugriva), while living on the Rsyamuka (mountain) served Tulasi for destroying Valin, and for being united withTara (i.e. the wife of Valin). Havingsalutedgoddess Tulasi, Hanuman acrossed the sea and came back delighted, after having carried out his mission. Putting on (the leaf etc. of) Tulasi, a man being free from his sins goes (to Vishnu's heaven), or else, O best of sages, he removes (i.e. is free from the sin of) the murder of a biahmana. He who would have on his head the v\ ater trickling from a lotus-leaf, has (by that) obtained a bath in Ganges and it gives fruit equal (to the gift of) ten cows. O goddess Tulasi, O best among the deities, O you dear to Vishnu, O you who have sprung up from (i.e. due to) the churning of the milky ocean, be pleased; I salute you."

1Nagaraja — An epithet of Shesha Pjtala — The last of the seven regions or worlds under the earth, said to be peopled by Xjgas.

34. Vishnu pardons thirty two faults of him who, keeping awake on the twelfth day (of the fortnight) would recite the hymn of praise of Tulasi.

35. By the recital of the hymn of praise of Tulasi, all the sin committed during youth, childhood, adolescent stage, (and) old age, perishes.

36. The lord of gods is pleased; and being pleased he gives prosperity; he destroys (the man's) enemy and grants him happiness and knowledge.

37. Even by merely (uttering) the name of Tulasi, gods give (a person) his desired object. The lord gives salvation even to censurable persons.

38. Tulasi, pleased by (her) praise, gives happiness and prosperity. Know that even a sinner who is on the path of Yama, easily goes up (to salvation).

39-40. He in whose house the hymn of praise of Tulasi is kept in a written form, has nothing inauspicious and certainly gets every auspicious (thing); and he has every propitious object and has nothing that is unpropitious. He always has abundant supply of food, and has ample wealth and corn.

41-43. He has firm devotion for Vishnu, and does not get separated from the devotees of Vishnu. He lives free from diseases (i.e. lives a healthy life) and has no mind for irreligious conduct. He, who would recite the praise of TulasI on the twelfth day of a fortnight by keeping awake, gets by reciting the praise of TulasI, the fruit which (is obtained) by (visiting) thousands of crores of sacred places. CHAPTER SIXTYTWO In Praise of the Gafigd The brahmanas said:

1-3 By a (sacred) bath, all sins, great sins, and also other sins certainly perish. Instruct us about it. Instruct us (as to how) a man, being purified from sin, obtains (i.e. lives in) heaven like Indra, and does not lose his existence as god. He (gets) all enjoyments here; and after death becomes the best god in heaven. It is said that the staircase to heaven is (obtained by) those whose sins due to Kali have perished. Vyasa said:

4. O brahmanas, of women and men, who are born in ordinary (families) and who think of getting a good position (in heaven), Ganga removes the sin merely by their looking at her (stream).

5-6. Sin perishes just by remembering Ganga. Very heinous sins (perish) by the recital (of her name). Great sin (perishes) by her sight. Hosts of great sins are exhausted by daily bath in the Ganga, and by drinking (her water) daily and by daily offering oblations to the manes into her (stream).

7. As cotton or hay is burnt is a moment by fire, so the sin °f men would be burnt (i.e. would perish) in a moment by the touch of the water of Ganga.

8. A man, by having a bath in Ganga, obtains inexhaustible heaven (i.e. lives in heaven eternally) and obtains Vishnu. He could obtain fame, kingdom, religious merit, heaven and best position (i.e. final beatitude) in the end.

9. Listen to the fruit, viz. the religious merit of him who duly offers with (proper) utterances, pinda to the manes.

10-11. He is honoured in heaven for a thousand years by just (offering) food; for double that period by offering Sheshamum. O brahmanas, know that by means of offering a fruit to be offered, and by (performing) the rite in whch products of a cow are used, there is no end to heaven (i.e. he eternally lives in heaven). Thus by daily offering pindas a hundred sacrifices would be (said to be performed).

12. The manes living in hell become blessed, and those who are living among the mortals are endowed with wealth and sons and are blessed with happiness and honour.

13. Those mortals who have gone to the nether world, and those who are insects on the earth, among the inert group of birds etc., become wealthy or kings.

14-15. Then those to whom (oblation of) water and pindas along with (proper) material are offered into the water of Ganga, on her banks, by their sons, grandsons, members of their families, sons of their daughters, sons-in-law, sons of their sisters, by those who love them, by their friends, and by those who are dear to them and who are not, have heaven eternally (i.e. live in heaven eternally).

16. Those hundreds and thousands of mortals born in the father's or mother's family and remaining above the pindas become happy.

17. His beings (i.e. relatives) living in heaven, or in the lower region or in between (" the heaven and the earth) always desire the good Ganga. Let them go to the divine river.

18. The men (i.e. relatives) of him who alone (i.e. just) goes to Ganga are purified. This is the great religious merit that he (himself) crosses and makes others cross (the mundane existence).

19. Even the Four-faced one (i.e. Brahma) is not able to narrate all the qualities of Ganga. Therefore, O brahmanas, I shall just tell (you) a few qualities of Ganga.

20. Sages, Siddhas, Gandharvas, and other best gods, became unfallen from (i.e. lived eternally in) heaven after having practised penance on the bank of Ganga.

21. [Living) in jewelled houses, and having divine bodies and moving in chariots according to their own desire, they do not even now return (to the earth).

22-23. After having practised penance on the bank of Ganga, they obtain prosperity there, where theie are auspicious golden mansions, standing above all Worlds, full of desired objet ts a*id where there are charming women and flowering trees like Paiijata and the desire-yielding trees.

24. That (highest) position which is (obtained) by means of many austerities and sacrifices and various kinds of vows and ample gifts is obtained by them who wait upon Ganga.

25-27. Sons (may) abandon a father who is born of a paramour, oi who is fallen, orwho is wicked or who is of a low caste, or who has killed his preceptor, or who is full of treachery or all sin; or wives or groups of friends or other relatives (may) abandon their dear (one); but Ganga would never abandon them. At a mother holds her child to her bosom and cleans him of dirt and excrement, so Ganga would wash the dirt of them. They become very famous and are honoured with enjoyments and ornaments.

28. The auspicious Ganga, who is devoutly seen by men, emancipates a lakh (of members) of their families from the worldly existence.

29. Ganga, the remover of affliction, emancipates from the ocean of the worldly existence, both the families (i.e. of their father and of their mother)of those men by whom she is remembered, meditatad upon, well-praised and well-pleased.

30-3 la. A man would emancipate a crore (of the members) of his family by bathing (i.e. if he bathes) in the auspicious Ganga on the Samkranti1 days and Vyatlpata days, and at the time of the lunar and the solar eclipses.

1. Sarnktanti — The passage of the Sun from one zodiacal sign into another. Vyatipata — Any great portentous calamity, or a portent foreboding a great calamity.

31b-32a-. Those mortals who cast their bodies with Vishnu in their hearts, by day in the bright fortnight during Uttarayana1, are blessed.

32b-33a. He who would die in the auspicious water of BhagirathI according to this procedure, goes to heaven not to be reborn.

33b'. He who daily goes to Ganga, follows all gods.

34-35a. Since Vishnu is full of all gods, and since Ganga is full of Vishnu, 'therefore), by offering pindas and water with Sheshamum to the manes, those (i.e. the manes) who live in hell go to heaven, and those who stay in heaven obtain salvation.

35b-36a. Ganga alone is the greatest recourse to every man who has molested another's wife or has damaged another's property and who hates others.

3ub-37a. There is no other recourse like Ganga for a man who is destitute of (the knowledge of) Vedas and sacred books, who is given to censuring his preceptor, and who is without (i.e. who does not follow) the conventional conduct.

37b-41. When there is Ganga, which gives a man (i.e. takes a man to) heaven and salvation, when she is worshipped easily and gracefully, what is the use of performing various kinds of rich sacrifices or of practising austerities very difficult to practise? What is the use of always having great restraints and yogic practices curbing (the functions) of the mind? Ganga, who grants enjoyments and salvation, who easily gives final beatitude, is remaining in front (of men). She destroys men's sin (accumulated) in a group (i.e. a series) of many existences. A man instantly gets religious merit merely by a bath in Ganga. A man gets, by daily having a bath in Ganga, that fruit which he gets by giving a thousand cows on a solar eclipse day at Prabhasa2. By seeing her (stream) a man removes his sin, and by touching her (water) he obtains (i.e. goes to) heaven.

42-45a. Ganga, plunged into (i.e. if one bathes in her water) even by chance, gives salvation. The fickleness of all senses due to imagination and cruelty disappear by the sight of Ganga. Merely by her sight, greed for another's wealth, lust for another's wife and liking for the conduct prescribed for someone else, disappear; and there proceeds satisfaction due to what a man gets by chance while following the course of conduct prescribed for him; and by a dip in Ganga, equanimity (of mind) towards all beings would be (possible).

1. Uttarayana — The period or time of the summer solstice.

2. Prabhasa — Name of a well-known place of pilgrimage near Dvaraka.

45b-46. That man who happily lives by resorting to Ganga, is liberated while living1 here (i.e. in this world) only, and is the best of all. For him there is nothing (left) to be done who would remain by resorting to Ganga.

47-48. Such a man is blessed, is liberated and is liberated while living. Sacrifice (performed) in Ganga (i.e. sacrificial offerings cast into the water of Ganga), gifts offered into Ganga, muttering (of prayers done) in Ganga, sraddha (offered) in Ganga, and worship of deities done (while standing) in (the water of) Ganga would always be crores and crores of times meritorious. Sin committed at any other place perishes on the bank of Ganga.

49-50a. A sin committed on the bank of Ganga is destroyed by means of (i.e. after having) a bath in Ganga. A man having bathed (i.e. who bathes) in Ganga on the day of his natal star and in union with Ganga would emancipate his family.

50b-51a. If a man would (even) once praise Ganga as he always respectfully praises a rich man, he would be a recipient of heaven (i.e. would live in heaven).

51b-53aEven he. who without faith, recites the epithets of Ganga, by remaining in her water, becomes a recipient of heaven. Ganga emancipates, on the earth, men who reflect upon her; she emancipates the iSagas in (the region) below (the earth); (and) she emanipates gods in heaven. (Therefore) Ganga is declared to be Tripathaga.2

1. Jivanraukta — 'Liberated while living'; a man, who, being purified by the true knowledge of the Supreme Spirit is free from the future birth and all ceremonial rites while yet living.

2. Tripathaga — Having three paths, i.e. flowing in heaven, on the earth and the lower region.

53b-56a. A man who dies in Ganga, deliberately or undeliberately, obtains heaven and salvation. The position (like going to heaven) which a meditating sage or a wise man remaining (only) in the sattva quality obtains, is obtained by a man who casts his body in Ganga. (Between a man) who would purify his body by a thousand Candrayana (vows), and (a man) who would drink, as much as he likes, the water of Ganga, he (i.e. the latter) is superior.

56b-58a. The power of the sacred places, and especially of gods and also of Vedas (would last) as long as a man does not reach Ganga. Vayu has said, there are three crores and a half of sacred places in heaven, on the earth and in the intermediate region between the heaven and the earth.

58b-60a. " O Ganga, they (all) are (situated) in you. O Ganga, you who have risen from the lotus-like feet of Vishnu, O you flowing in three courses, O you, who are known as having meritorious water, (please) remove my sins. You have risen from Vishnu's feet. You belong to Vishnu. You are honoured by Vishnu. Therefore, protect me from the sin committed from birth upto death. O great goddess, O Bhaglrathi, O you full of religious merit, purify me with faith, with your immortal rich power."

60b-62a. He, who would bathe in the water of Ganga while reciting these three excellent verses is free from sin committed during crores of existences; there is no doubt about it.

62b-63a. I shall tell you the basic mantra of Ganga as narrated by Shiva. A man, uttering it (even) once, settles in Vishnu's body.

63b. This is the mantra: " Om, repeated salutations to Ganga, of a universal form and belonging to Vishnu."

64. A man, who holds with his head (i.e. puts on his head) the clay of the bank of Ganga, is free from all sins, even without bathing in Ganga.

65. (Even) if he (just) touches the breeze thrown off by the wave of Ganga, he is free from a fierce sin, and obtains eternal heaven (i.e. lives eternally in heaven).

66. As long as a bone of a man remains in the water of Ganga, he is honoured for a thousand years in heaven.

67. A man, by casting (i.e. who casts) the bones of his parents, his helpless relatives or even of his preceptor, does not fall from heaven.

68. The man. who would carry the piece of the bone of his parents to Ganga, obtains, at every step, the fruit of a horse-sacrifice.

69. Blessed are the inhabitants of the country, the beasts, the birds, the insects, the immobile and mobile objects and others, that have resorted to the bank of Ganga.

70. O best brahmanas, those men who diewithin adistance of two miles from Ganga become gods, and others become (i.e. are born as) human beings on the earth.

71. If a man, while going for a bath in Ganga, dies OR the way, he obtains (i.e. goes to) heaven, and would obtain the fruit of a bath in Ganga.

72. Insects, moths, grasshoppers that die on being struck bv the feet of those going (to Ganga), go to the water of Ganga.

73. O brahmanas, those men, who describe Ganga to a man, obtain great religious merit, viz. the fruit of the bath in Ganga.

74. Those, who, with their minds confounded by the heretics, censure Ganga, go to a terrible hell, return from which is difficult.

75. If a man in a miserable condition remembers Ganga, he obtains (i.e. goes to) heaven. What is the use of speaking so many other (i.e. irrelevant) words?

76. He, who would utter the word 'Ganga' 'Ganga' even from a distance of hundreds ofyojanas (from Ganga), is free from all sins, and goes to Vishnu's heaven.

77. Those men, who have not gone to Ganga, become blind, crippled, or are incapacitated through miscarriage and are born in vain in this worldly existence.

78-79. The knowledge of those mean men, who, resembling the dull, do not glorify Ganga, of those mad and deluded ones who do not instruct others, of those vicious, falleu and mean men who do not recite the merits of Ganga, is fruitless, O brahmanas.

80. Those wise men who make others recite (the virtues of Ganga.) with faith, and those who recite it with faith, go to heaven and emancipate their manes and preceptors.

81-83a. He, who, according to his monetary capacity, gives provender to him, who goes to Ganga, would get (the merit of) the bath in Ganga. He who (thus) goes with (i.e. after taking) food (i.e. provender) from someone else, gets the fruit of one who takes the bath; the person who prompts (i.e. encourages) him, gets double the fruit. He, who, willingly or unwillingly, through being prompted or for serving someone else, goes to Ganga, would go to the abode of gods (i.e. heaven). The brahmanas said:

83b-84a. O V> asa, we have heard the very pure account of Ganga from you. Wherefrom has Ganga (risen)? How is her appearance? Why is she so purifying? Vyasa said:

84b-85a. Listen, today I (shall) tell you an old auspicious story, hearing which the best man obtains the path to salvation.

85b-89a. Formerly, the best sage Narada, having gone to Brahma's world, and having saluted pure Brahma, asked him, the purifier of the three worlds: " O father, what have you created on the earth, approved of by Shiva and Vishnu, which is desirable, for the good of all the worlds? Which goddess or deity, the best of all (have you created) reaching whom, gods, demons, men, serpents, birds, and beings generated bv sweat, trees and other plants, all certainly attain what is auspicious and complete good, O Brahman? " Brahma spoke:

89b-90a. Formerly (while) creating the world, I said to Maya (i.e. my divine power) of the form of primordial matter: " You be the first of all the worlds. From you I shall create (the world)",

90b-92a. Hearing this, she, the superior one, divided herself into seven (parts): Gayatri, Vak (i.e. speech), SvarLakshmi (wealth of heaven), giving wealth to all, Goddess of knowledge, Uma, the female ascetic, Saktiblja (i.e. the source of power), Varnika and Dharmadrava. These seven are said to be (the parts).

92b-93. The Vedas have Gayatrl as their source; the entire world has come up from the Veda. These, viz. Svasti, Svaha, Svadha1, Diksa (i.e. initiation) are said to have sprung up from Gayatri. A man should always pronounce Gayatrl with the Matrkas etc.

94. Gods, after having received Svadha (i.e. oblations made to the manes), at a sacrifice, would become ageless and immortal. Then they dropped (i.e. would drop) nectar on the earth.

95. Then the earth lias (i.e. becomes full of) crops and is extremely auspicious due to herbs. Men became happier with fruits, roots, liquids and foods.

96-97. Bharati had settled in the mouth and mind of all people. Similarly she gives instruction with regard to proper conduct in all saaed books; (she causes) knowledge, feuds, grief, infatu ition and its absence, (whatever is) auspicious and inauspicious. It is said that without her the entire world loses its essential nature.

98. In the three worlds the collection of garments and ornaments is due to her; and also happiness and kingdom. Therefore she is dear to Vishnu.

99. Due to Uma there is knowledge, that constantly destroys (selfish) motives in the worlds. She should be known to be the mother (i.e. source) ofknowledge, and occupying half the body of Shiva.

100-103. Varnika is a fierce power, infatuating all the worlds; she is also the cause of the fixity and destruction of the worlds. This goddess formerly killed the two demons Madhu and Kaitabha. She also killed the terrible Ruru, well-known in all the worlds. She killed Mahisasura (i.e. the demon Mahisa), I. Svasti, Svaha and Svadha — are exclamations used on different occasions. Svasti denotes the expression of well-being. Svaha and Svadha are respectively used at the time of making offering to gods and manes. They also denote the offerings made to gods and manes.

810 Padma Pur ana the only conqueror of all the gods. The goddess easily killed all the greatest evil spirits and demons. Thus having always killed the armies of the demons, she protected and delighted all the three worlds.

104-108. She of the form of Dharmadrava has settled in all moral conduct. Having observed her to be threat, I held her in a water-pot. She has risen from the lotus-like feet of Vishnu; she is held on his head by Shiva. She is united with us three, viz. Brahma, Vishnu and Shiva. Dharmadrava is known to be of the form of water in the water-pot, and has risen from the sacrifices of Bali. Formerly the powerful Vishnu outwitted Bali, the best among the mighty, by means of a trick. Then by (planting) two feet only he occupied the entire earth, then the foot (planted) in the sky tore asunder the universe and stood before me. With the water in the water-pot [ worshipped the foot.

109-111. Having washed the foot (i.e. when the foot was thus washed) ii was full of water; and fiom it water fell on the Hemakuta. She (i.e. Ganga) having reached Shiva from thepeak (i.e. after flowing down from the peak), and remaining in the matted hair, flows (from ihere). Then Bhaglratha himself propitiated Shiva, and brought the btbt elephant (i.e. Airavata) to the earth; worshipped him daily with austerities. The best elephant (i.e. Airavata) with his three tusks, forcibly made a (triple) hole into the mountain, by teaiing it asunder. Therefore because (she flowed through) the three holes, she is known in the world as having three streams.

112. Due to her contact with Vishnu, Brahma and Shiva she is purified a" d purifies ihe worlds. By reaching (i.e. resorting to) that deity a man would get the fruit of all moral conduct.

113. That highest position which would be (obtained) by serving Ganga would not be (" obtained) by those who are intent upon recital of (sacred hymns) or upon the performance of sacrifices or with all sacred hvmns, rites, or worship of gods.

114. There is no greater means for accomplishing religious merit than this. Therefore, O Narada, go to her for getting the religious merit (obtainable) in the three worlds.

115. Due to the contact of the bones of Sagara's sons with the water of Ganga, they went to heaven along with their manes and also with those who were born before and after them.

116. Then Narada, the best sage, hearing (the account) from Brahma's mouth, practised penance at Gaiigadvara, and became like Brahma.

117. Ganga is accessible everywhere; (but) she is not (so easily) accessible at the three places, viz. Gangadvara, Prayaga and her confluence with the ocean.

118. (By staying there) for three nights, (or even) for one night a man gets the highest position (i.e. salvation). Therefore, by all means, a man should think of instant salvation.

119. Therefore, O you, who are conversant with moral conduct, go to that auspicious Ganga there, and within a short time you (will) go to heaven and attain salvation.

120. Especially in the Kaliyuga Ganga is the giver of salvation to men. Weak beings can have endless religious merit due to expiation (practised on the bank of Gaiiga).

121. Then the brahmanas, having heard the auspicious words fromVyasa, and being delighted, went along the path of salvation after having practised penance in (the water of) Ganga.

122. A man who would listen to this excellent auspicious account, crosses the entire flood (i.e. heap) of misery, and would obtiin the fruit of bathing in (the water of) Ganga.

123-125. He would get the fruit of (having performed) all sacrifices by uttering (the name of Ganga) just once. He who gives gifts, (mutters) prayers, (has) meditation, (recites) eulogy (ofGanga) or hymns (in her honour), or worships deities there only (i.e. at the bank of Ganga), would obtain unending fruit. Therefore, men should perform muttering (of sacred names), rites etc. there (i.e. at the bank of Ganga) only. The fruit (of this) is said to be unending, and is obtained in many births.

 

CHAPTER SIXTYTHREE

A Hymn to Ganapati

Pulastya said:

1-3. O Bhishma, in the meanwhile, Sanjaya, a great sage, and a disciple of Vyasa, having saluted his preceptor asked him formerly: " (Please) tell (me) the means of worshipping gods and the well-defined order in which they should be worshipped. Which god is most adorable in the beginning? Who should be worshipped in between (the first and the best)? Who should be worshipped last in everyday worship? Whose power is what (i e. what is the power of each one)? O brahmana, worshipping whom, what fruit would a man obtain? " Vyasa said:

4. For removing obstacles of (one's way to) the next world, a man should first worship Ganesha in this world. He obtains the status of Vinayaka, since he is the son ofGaurl (i.e. Parvati).

5. Formerly Parvati gave birth to these two sons from Shiva, viz. Skanda and Ganapati. The two gods sustain all the worlds, and are brave.

6-7. Seeing the two, the daughter of the (Himalaya) Mountain (i.e. Parvati) said (to them): " O sons, this modaka is given by gods, who were full of joy. It is known as Mahabuddhi (highly intelligent), and is fashioned with nectar. I shall tell about its merit; be attentive and listen.

8-9. Merely by smelling it, a man would certainly obtain immortality. He knows the meaning and essence of all sacred books; he becomes conversant with the use of weapons and missiles; he becomes adept in all sciences; he becomes a writer, a painter; the very intelligent one knows the essence of the knowledge of the Supreme Spirit and worldly knowledge; he becomes ominscient; there is no doubt about this.

10. O sons, being superior to Viitue, he would obtain a hundred accomplishments. This is approved by your father also (to whom) I am handing (you) over."

11-13. The very wise Skanda, hearing these words from his mother's mouth, instantly visited all the sacred places situated on the earth, after having mounted his peacock; the very intelligent Lambodara (i e. Ganesha), (however), having bathed in a moment, and after having gone round his parents keeping them to his right, and being delighted, stood before his parents themselves. Like that Skanda also stood before them, saying (to Parvati): " Give it (i.e. the modaka) to me."

14-15. Looking at them. Parvati, being amazed, then said: " A man by means of bathing at all sacred places, saluting all gods, performing all (kinds of) sacrifices, (observing) vows, (reciting) sacred hymns, by means of deep and abstract meditation and other restraints, does not get even one-sixteenth of the religious merit of him who has worshipped his parents.

16. Therefore he also is hundred times better than a hundred sons. Therefore, I give Ganesha this modaka made by gods.

17. For this reason only, he will receive worship first in sacrifices, (in recital) of Vedas and sacred texts and hymns of praise, and also in everyday worships (of deities)."

18-19. Along with Prirvati, Shiva also granted him a great boon: " May the gods be pleased with his worship at the commencement (of a rite etc.). Let the penance (in honour) of all gods and manes everywhere be (commenced) when the lord of Ganas (i.e. Ganesha) is worshipped first."

20. Therefore, a brahmana should (first) worship Ganesha in all sacrifices; they (i.e. the sacrifices then) have crores and crores (times) religious merit — these are the words of the god (i.e. Shiva) and the goddess (i.e. Parvati).

21. Then, the god and the goddess (i.e. Shiva and Parvati) gladly gave all their excellence and merit (to Ganesha) and made him the chief of the Ganas before all the gods.

22. Therefore by worshipping Ganesha in all big sacrifices, (recital of) hymns of praise and everyday worship, a man would get prosperity.

23. Knowing thus, all the gods worshipped him with a desire to obtain the desired (object) and certainly for (goingto) heaven and (obtaining) salvation.

24. (A man would be free from all sins) if he, eating at

814 Fadma Pur ana night (only), would, on the fourth day (of every fortnight), worship god Ganesha's idol or symbol or picture.

25-26. (He should recite the following hymn: ) " O Lord of Ganas, O > ou, who put an end to all difficulties, O you, who give delight to Uma, O you, wise one, my salutation to you. Protect me from the ocean of the mundane existence. O lord, O you who delight Shiva, O you who grant (the power to practise) deep and abstract meditation, you the lord of (i e. who overcome) obstacles, my salutation to you. Always be pleased with me."

27. A man, who, having fasted, would joyfully worship Ganesha, becomes free from all sins, and is honoured in heaven.

28. I shall tell you the hymn containing his twelve names fin honour) of him. The mantra is: " Om, salutation to Ganapati."

29-31. He, who, after getting up in the morning recites these twelve names of him, viz. Ganapati, Vighnaraja, Lambatunda, Gajanana, Dvaimatura, Heramba, Ekadanta, Ganadhipa, Vinayaka, Carukarna, Pasupala (and) Bhavatmaja", would have the entire universe under his control and would never meet with any difficulty. Great evil spirits become calm; he is not troubled by diseases; being free from all sins, he eternally obtains (i.e. lives in) heaven.

 

CHAPTER SIXTYFOUR

Another Hymn to Ganapati

Vyasa said:

1. I shall again tell you another hymn of praise in honour of Ganesha, which gives success in all undertakings; which is sacred, and which gives every desired fruit:

2-3. " I salute the chief of the Ganas, who has one tusk, whose body is big, who resembles heated gold, who has a large belly, and large eyes, who has put on the mufija (girdle), and the skin of the black antelope, and has the sacred thread of serpents, who has, on his head, the digit of the young moon.

4-5a. I salute the lord ot the Ganas. I salute the chief of the Ganas, who removes and is (himself) free from all obstacles, who, mounting upon the best mouse, desired to fight in the great war between the gods and the demons, and who possesses mighty arms.

5b-6a. I salute the chief of the Ganas, who delights 'he heart of ParvatI, who is surrounded by Matrkas, to whom devotion is dear, and who is furious with passion.

6b-7a. I salute the chief of the Ganas, whose body looks lovely on account of variegated jewels, who has ornaments in the form of bright garlands: (I salute) the god who possesses any form that he likes.

7b-8a. I salute the chief of the Ganas, who has an elephant's face, who is the best among gods, and who is adorned with charming ears. T salute the lord of Ganas, who holds a noose and a goad.

8b-9a. I salute the chief of the Ganas, who is always being praised by Yaksas, Kinnaras, Gandharvas, Siddhas and Vidyadhara\ jnd who has a large body."

9b-10a. A man, who would devoutly recite this auspicious hymn of eight verses in praise of Ganesha, obtains all (kinds of) prosperity, and is honoured in Rudra's heaven.

10bII. (Such) a man does not suffer loss of possession in seven births. A imn who recites this daily becomes a great king. By reciting and listening to this greatly meritorious hymn of praise to Ganesha, he brings the three worlds under his control.

CHAPTER SIXTYFIVE

The Slaying of Kalakeya

Vyasa said:

1. He, who would worship the lord of the Ganas in the Nandimukha1, has ever) one under his control, and his merit becomes inexhaustible.

2. A man obtains all (kinds of) prosperity in all sacrifices by means of (the recital of) the hymns 'Gananam tva' and would obtain heaven and salvation.

3. A wise man should draw the figure of Ganesha on a clay idol, or in a picture (carved out) of stone or on the wood of the door, or in a pot.

4-5. A wise man, who, after having installed the idol of Ganesha, even in any other place which would always be visible, would worship Ganesha according to his capacity, fully gets his desired objects fulfilled. He has no difficulty and he would bring the three worlds under his control.

6. A student obtains knowledge from the Vedas and sacred texts, and also other knowledge (like that) of the fine arts, which is successful and which would give (i.e. lead) him (to) heaven.

7. A man longing for wealth, gets ample wealth and a good charming daughter, grandeur that is lawfully obtained, and a son giving (taking) the members of the family (to) salvation.

8. He is never troubled by diseases, or planets or evil spirits, horned animals, demons, lightning or robbers in a forest.

9. The king is not angry with him; plague does not occur in his house; he does not feel the dearth (of anything); he does not suffer from weakness after (i.e. due to his) having worshipped Ganesha.

10. " (My) salutation to the chief of the Ganas, who removes all difficulties, who was worshipped even by gods for accomplishing their desired objects."

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

11-12. The sacred formula is: " Om, salutation to Ganapati." He, who would worship the protector of the Ganas, with flowers dear to Vishnu, and other fragrant flowers, with modakas, fruits, roots and other seasonal things, with curds and milk, pleasing musical instruments, and with incense and pother; fragrant (objects) obtains success in all undertakings.

13. He who especially offers money and materials of worship dear to him and cloth on his (i.e. Ganesha's) idol, has it (as reward) a lakh times.

14. In the proximity of the east, in the country of Bharatavarsa, on the southern bank of the Lauhitya (river), Vinayaka (i.e. Ganesha remains) in the form of an idol.

15. For bringing about peace to all worlds, and removing obstacles he has stayed (there) by the order of Shiva and ParvatI and with the consent of gods.

16. (A man) who has mastered the meaning of Vedas and sacred books, having worshipped that deity according to his capacity with collection of materials, becomes (identical with) Vinayaka.

17. A man having gone (i.e. who goes) round (Ganes'a's idol even) once, having seen (i.e. who sees) or having touched (i.e who touches) his idol, obtains heaven eternally, and is always honoured by gods.

18. There is Sambhu Vinayaka for leading those who have been in contact with the mlecchas, who are good ascetics and for (granting) sons to all the people.

19. He, who, having bathed in the Lauhitya (river), would touch (the idol of) Ganesha, becomes free from sins committed during seven births; there is no doubt about this.

20. (A woman) would not suffer from widowhood, one would not be reduced to poverty, nor would one have grief or jealousy for birth after birth after having reached Ganesha.

21. There is no doubt that a man would repeatedly get success, enjoyments, fame and power by worshipping Gancsa.

22. All desired objects perish by not worshipping him. All gods like Brahma, Vishnu and Shiva are pleased (if one performs his worship).

23-30. When Indra had not worshipped the bountiful Ganesha, he was conquered by Hiranyaksa in the battle with great demons led by Hiranyaksa. Then, in the olden days, the gods remained powerless for a hundred years; and in the wat between the gods and the demons, the gods were defeated. Then the gods told (this) to Shiva, the god of gods.' " O sir, our kinodom has been conquered by the demons; our saciifices are lost." In the meanwhile, Shiva said (these) words to the gods: " By Uma, who was pleased, and bv me a boon is granted to Ganesha: 'May gods attain great success by worshipping you. \ man, who, through delusion, disiegards (you), during great festival, would not attain success and would be defeated in a battle.' In the great sacrifice, you did not through disrespect and delusion, worship Ganesha; therefoie you have been defeated. Go quickly; offer an auspicious worship to the great Ganesha, O you, who are conversant with the moral law, you will soon meet with success."

31. Then, having heard from Shiva's mouth, beneficial and wholesome words, the gods became glad, and all of them stood before Ganesha. The gods said:

32O lord of the Ganas, O only guardian of all gods, O granter of heaven and enjoyments, our salutation to you: O Heramba, we bow to you with love.

33. O Heramba, we bow to you, who give (i.e. bring about) victory in all wars, who give success in all undertakings, who have great divine power and whose body is great.

34. We bow to Heramba, having one tusk, a prolonged mouth (i.e. a trunk), the highly intelligent god of great sages, gods and Indra.

35a. Forgive us (our fault viz.) that we did not formerly worship you at the sacrifice.

35b-37. Having heard the words of the gods, Ganesha said (these) words: " O gods, choose from me the boon of your liking." Then all gods like Indra, led by Brihaspati, said to Ganesha: " Let victory be ours (i.e. Let us be victorious).'" Hearing the words of the gods, Ganesha said (these) words:

38-40. " O best gods, all right; may you have victory quickly." Then all the hosts of gods, with their minds full of joy, worshipped Ganesha with sandal, ornaments, divine incense fine garments, flowers like Parijata growing in (the) Nandana (garden), and other divine and attractive flowers. The lord of Ganas, worshipped by gods, said to the best gods:

41. " O gods, goto Vishnu, having a wonderful courage. Then, O gods, he will bring about your desired object."

42. Then they, getting into their own respective chariots, went to the immutable Vishnu. The hosts of gods, having saluted him, who had put on a yellow garment (i.e. Vishnu), joyfully said to him:

43. " O great-souled Vishnu, having gone to Ganesha, and having worshipped him, we have today come to you."

44. Having heard these words of the gods, the imperishable Vishnu, spoke precisely: " I shall kill the preeminent demons."

45. Having heard the nectar in the form of (these) words the gods being pleased and full of great joy worshipped him with the desired materials.

46-47. Vishnu again said to the gods led by Indra: " Collecting your own army, be ready without any distress. I shall vanquish the wicked ones as well as their army on all sides. Gathering the group of missiles, you remain fearless."

48. All the best gods, having divine missiles, after having heard the words of Vishnu, got into (their) aeroplanes, and left.

49. The words of gods, uttered with joy, were heard by the spies of the demons. They reported the same to the very mighty Hiranyaksa, (their) king.

50. The very powerful lord of the demons, having heard the words (as reported by his spies) got angry. The angry one called his ministers and said to them:

51-56. " Now all the wicked-minded gods like Indra, desiring to have Vishnu (as their leader), told everything to Shiva: 'How shall we get victory, when the army of the demons is so fierce? ' Shiva said these words: 'O gods, worship Ganesha. By worshipping him you will (be able to) conquer the demons.* Then the hosts of gods, who were delighted, worshipped the

820 Padma Purana chief of the Ganas. The lord of the Ganas, being pleased, granted them a great (but) cruel boon: 'Today you will conquer all demons.' Then the gods, being (very) joyful, and desiring to kill us, told this to Vishnu. Having heard (the words) 'all right', from Vishnu, the fearless gods, seated in (their) chariots, and with weapons in their hands, stood (ready) for fighting with me. He who has whatever capacity to vanquish the gods should (now) speak out fully."

57-59. Then, hearing the words of the king, Madhu said (these) words: " O king, I shall conquer Vishnu. Give me an assistant. When god Vishnu is conquered, all gods will certainly be frightened Therefore, Vishnu, the conquerer of the enemies' cities, will be our portion (i.e. we shall vanquish him). O king, we, with Dhundhu, Sunda, and the very mighty Kalakeya as assistants, will conquer Vishnu."

60. In the entire army of the demons (these) four (viz. Madhu, Dhundhu, Sunda and Kalakeya) were very brave heroes resembling Death and had mastered the science of (employing) all weapons.

61. Bala then said (these) words: " I shall vanquish that Vishnu due to whom victory (of gods) is coming about. O king, this is my strong pledge."

62. The two brothers, Namuci and Muci, proud of their might, said to the king: " We too, the mighty ones will conquer (the gods) with force."

63. Jambha said these words: " I shall conquer Indra and (other gods) led by Indra. There is no doubt about it. O demons, give up your worry."

64a. And Tripura said (these) words: " I shall conquer Vinayaka."

64-b-65a. Then, the mighty general Maya, the destroyer of gods, said: " With (the help of) the demons I shall (conquer) Kubera and all Hiranyakas."

65b-67a. In the meanwhile, the best sage Narada went and said to Hiranyaksa: " I have come as a messenger of Vishnu. By our (i.e. my) words (i.e. order) abandon your kingdom, if I.65.67b-80

821 you have interest in your life. Otherwise fight with me and go to the nether world."

67b-69a. Then angrily he spoke these words to the best sage Narada: " O brahmana, you are not to be killed. Quickly go (away) from my presence. See in front of you (i.e. under your very nose) the disaster and destruction of the gods. O brahmana, (see that)Vishnu, Shiva and others will, in a moment, meet with death."

69b-70a. Saying so the lord of demons said to the General of his army." " Making the entire army ready, quickly bring all the chariots."

70'o-71a. Hearing the words of the king of demons the General of the army suddenly summoned the army. (The soldiers) getting frightened, came (there) quickly.

7lb-72. The army (consisted of) thousands of crores (of soldiers) and of aksauhinls1. Each one of the brave soldiers had large vehicles, wonderful chariots, and elephants, camels and donkeys also.

73-74. Mounting on lions, tigers and buffaloes they proceeded. They filled the quarters with all musical instruments and many frightening roars like lions. The sea-coast, mount-ins, earth, and all the worlds were frightened. The oceans also were agitated.

75-76. Drums beaten by all gods gave out sounds. All the people and the residents of the three worlds were frightened by various other musical instruments of a deep sound (after they were) filled with air. Their desires were frustrated. They went to wage the great, fierce, bright war.

77. In the war they struck one another with iron bars, nooses, lances, swords, sticks, hatchets and sharp fierce arrows.

78-80. All the quarters were full with the weapons and missiles hurled in various ways. Their fight took place in big houses, on the ground, on mountains, in water, in temples, in the sky, on tops of mountains and on their peaks, in thickets, and in a great forest. Missiles in hundreds and thousands fell on the armies as the water of showers from clouds like Puskala1 would fall in streams.

1. Aksauhini — A large army consisting of 21870 chariots, as many elephants, 65610 horses, and 108350 foot-soldiers.

81. Some fell on the ground with their bodies pierced with arrows. Others (fell on the ground with their bodies struck with) missiles like sakti, pestles and lances and hatchets.

82. The brave, dauntless warriors, fighting justly in the war for their lord, fell (just) before their enemies (i.e. they did not run away from the battle-field) and went to the abodes of gods.

83. Others, who were timid and sinful, and who struck those running away from the battle-field, and who fought unjustly went to Yama's abode.

84. The gods mounted upon elephants and on horses struck the enemies. Those brave (soldiers) desiring to fight and occupying chariots struck those (enemies) who had occupied chariots, and the foot-soldiers struck the foot-soldiers (in the enemy's army).

85-89a. They were glad, were full of energy, were most dutiful and full of power. The arms of some were cut off. The hair, heads and garments of some whose heads were broken with pestles, fell on the ground. (Some) very mighty (soldiers), with their waists pierced and broken, fell on the ground. The brave ones, decorated with divine ornaments, whose bodies received cuts and were pierced due to the falls of swords and with fierce hatchets, fell on the ground. The region became bright with heroes, elephants, horses, chariots, fallen ornaments, banners and flags.

89b-92a. At that time the whole earth with mountains, forests and groves was flooded with blood, during the war between the gods and the demons. The collection of materials there was eaten by many goblins. Demons and wolves drank ample blood. So also other hosts (of demons etc.) and of jackals and vultures gladly drank blood mixed with water.

92b-93. In the meanwhile, the learned Brihaspati, honoured by gods, muttered for gods, the lore that brings the dead back to life, which removed troubles, which was a divine and very poweiful lore of Brahma.

1. Puskala — An epithet of a class of clouds said to be the cause of drought or famine.

94. Ihen Dhanvantari, the physician of gods, gladly moved on the battle-field with the speed of mind (carrying) medicines with him and employing them.

95. Then the gods that were dead in the great war, again came back to life, were without any wound, endowed with power, and again fought very much.

96. Thus, a hundred thousand haughty (fighters of the) army of the demon-, with their necks cut off with arrows fell down due to the merit (of the gods).

97. Then Siddhas. Caranas, sages, semi-divine beings and hosts of celestial nymphs greeted (the gods) with cries of victory.

98a. Gandharvas sang songs and great sages praised (the gods).

98b-100. Then the very mighty and powerful foremost demon, the General of the demon-king, Kalakeya by name, seated in a chariot took his bow there (i.e. in the chariot) only, and the very mighty one killed groups of gods and made them dance on the ground. At that time the sky was screened with a continuous flow (i.e. volle\ ) of arrows.

101. Arrows in thousands of crores fell on the army (of the gods). Then gods, not returning (i.e. not fleeing) from the battle fell (there).

102. All the Siddhas and Gandhar\as ejected blood. Gods injured by the arrows dropped on the ground.

103. Certain prominent and very mighty gods who (had participated) in the war, pierced with hundreds and thousands and myriads of arrows fell on the ground.

104. All gods who remained in the chariots were vexed. Being tormented by the arrows they could not stand before (the demons).

105. He (i.e. Kalakeya) plunged into the (gods') army, as an elephant would plunge into a lake. Gods were hurt by his arrows strong like the thunderbolt and fire.

106-107. They could not stand in the battle-field, and then went to Indra. A god, known as Chitraratha, best among the soldiers, and an archer, went to fight, after having got into a chariot; and he said (these) words to the great demon, the General (of the demons') army:

108-109. " Since, O you very brave (demon), you, full of joy, are killing the army of the gods, you deserve to be praised; you are brave and are liked by gods. You have now executed a mission dear to Hiranyaksa; and now (pierced) by my arrows go to Yama's abode."

110-112a. Then Kalakeya smiled and said (these) words: " Formerly I have easily vanquished the entire host of gods. Now also (I shall) easily (conquer) the (gods') army that is standing (before me) in the battle. O best of gods, if you love death, then by (piercing you) with these sharp arrows, I shall take you to Yama's abode."

112b. Saying these words, he, who was extremely angry, struck (i.e. discharged) an arrow (at Chitraratha).

113-114a. The hero (i.e. Chitraratha) cut it off in the sky (itself, i.e. before it struck him), with three arrows. Angrily he again quickly employed arrows in the battle, and with dexterity killed many demons.

115a. Then, in the battle, the best among archers speedily struck each other on the ground with sharp arrows resembling the destructive fire at the end of the world.

115b-116. That fight between the god and the demon was (fought) much justly. Sages, gods and divine serpents desiring to see (that fight) went there. Thus hundreds of thousands of arrows were directed (by them towards each other).

117-118. The two heroes shone (there) to conquer each other in the battle. Then the angry and very lustrous lord of the Gandharvas (i.e. Chitraratha) pierced (Kalakeya) in his forehead with three arrows, in his chest with five arrows, in his belly and navel with seven arrows, and in his abdomen with five arrows.

119. The demon struck down with the arrows became confused and depressed in spirits. With his bow loosened, he, the powerful one, regained consciousness after a long time.

120. The god pierced the best demon, named Madhu, with three arrows. He cut off his bow (even) while the demonking was observing it (i.e. under his very nose).

121. The best among gods, the powerful one (i.e. Chitraratha) pierced (the body of) the demon-lion (i.e. the brave demon) with thousands of arrows, bright like god of death.

122. The lord of the Daityas, the demon, with his heart depressed, profusely bleeding, agitated and struck by many arrows, took up a spear.

123. He fie. Chitraratha) struck and overthrew the horses of him who had (held) the spear in his hand, with four arrows, and his charioteer with three (arrows).

124. Then, remaining on the ground, he (i.e. Kalakeya) struck the best of the Gandharvas (with) the spear. The powerful Chitraratha cut off the spear with three arrows.

125. The mighty (demon), seeing his spear destroyed, and resembling a serpent bereft of his hood, took up a mallet and rushed at the god.

126-127. Chitraratha hastily cutoff, with an arrow with a crescent-shaped head1, the head from the body of the lord of demons who approached him. He dropped on the ground, and the earth quaked. Then all the hosts of demons, with their faces turned away, fled.

 

CHAPTER SIXTYSIX

The Slaying of Kaleyi

Vyasa said:

1. Seeing his brother killed, the demon Kaleya, holding an arrow with a bow rushed at Chitraratha.

2-3a. Jayanta, the very mighty son of Indra, seeing the demon like death at the end of the world, rushing (at Chitraratha), stopped him; and the best and very powerful god (i.e. Jayanta) said to the demons:

3b-5. " The truth supported by Dharma and certainly beneficial in the two (i.e. this and the next) worlds is: He, who strikes (a rival warrior) who is afflicted with the pain due to a wound caused by the stroke of a weapon, who is depressed in spirits, who is fighting with another (warrior), who is broken or thrown away (i.e. defeated), is childish. After having enjoyed (i.e. lived in) the Raurava (hell) he becomes the slave of him (whom he strikes). Therefore, do not fight with him (i.e. Chitraratha). Follow the rules of a just war."

1. Ardhacandra — An arrow with a crescent-shaped head.

6. Kaleya, mad with anger, said (these) words to Jayanta: " Having killed him who killed my brother, I shall now kill you."

7. Then Jayanta, the best among gods, struck, with sharp arrows, the greatest demon, resembling fire at the end of the world.

8-9. The demon too cut them off with three arrows, and struck him. Like a river rising from a mountain and receiving a series of showers, the two very mighty ones did not become weak or discouraged. The two, desiring to conquer each other, did not get pleasure.

10-11. Then he (i.e. Jayanta) cut off the demon's bow with an arrow. With five arrows he caused the charioteer to fall on the ground. He also struck down the four horses (of the demon's chariot) with eight sharp arrows. He too, took the (missile called) sakti, and struck Jayanta (with it).

12-13. (After having) hurt him with a mace, and struck him down along with the fender1 and the pole of his chariot, he, roared like a lion quickly going down (i.e. jumping on) the ground; he stood there with a mace in his hand. As the sound of the fall of the thunderbolt would be unbearable to the worlds, so the sound of the repeated strokes with their maces (was unbearable).

14-15. In this way their mace-fight lasted for fourteen years. When their maces were broken, both remained in the sky with swords and armours. At that time, gods and great divine serpents were amazed on seeing the wonderful and thrilling fight of the two foot-soldiers.! |: > -17. After some time their armours were cut off due to the strokes of the swords. The two, very much disposed to fighting, fought with swords. Jayanta, of a fearful valour, seized the hair of his (i.e. the demon's) head.

1. Varutha — A fender with which a chariot is provided as a defence against collision with the Kubara — the pole of a carriage to which the yoke is fixed.

18-19. Having cut off his head with the stroke of his sword, he knocked him down on the ground. Then all the gods rejoiced with (i.e. the demon's) head and uttered the cry of victory. The hosts of demons, that were shattered, fled in all directions.

 

CHAPTER SIXTYSEVEN

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