srimahabharat - (Book 13) Anusasana Parva - chapters 16 to 30

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Anusasana Parva

Book 13

The Mahabharata

Anusasana Parva

 

 

Book 13
Chapter 16

 

 

1 [kṛsna]
      mūrdhnā nipatyaniyatas tejaḥ saṃnicaye tataḥ
      paramaṃ harṣam āgamya bhagavantam athābruvam
  2 dharme dṛḍhatvaṃ yudhi śatrughātaṃ; yaśas tathāgryaṃ paramaṃ balaṃ ca
      yogapriyatvaṃ tava saṃnikarṣaṃ; vṛṇe sutānāṃ ca śataṃ śatāni
  3 evam astv iti tad vākyaṃ mayoktaḥ prāha śaṃkaraḥ
  4 tato māṃ jagato mātā dharaṇī sarvapāvanī
      uvācomā praṇihitā śarvāṇī tapasāṃ nidhiḥ
  5 datod bhagavatā putraḥ sāmbo nāma tavānagha
      matto 'py aṣṭau varān iṣṭān gṛhāṇa tvaṃ dadāmi te
      praṇamya śirasā sā ca mayoktā pāṇḍunandana
  6 dvijeṣv akopaṃ pitṛtaḥ prasādaṃ; śataṃ sutānām upabhogaṃ paraṃ ca
      kule prītiṃ mātṛtaś ca prasādaṃ; śama prāptiṃ pravṛṇe cāpi dākṣyam
  7 [devī]
      evaṃ bhaviṣyaty amaraprabhāva; nāhaṃ mṛṣā jātu vade kadā cit
      bhāryā sahasrāṇi ca ṣoḍaśaiva; tāsu priyatvaṃ ca tathākṣayatvam
  8 prītiṃ cāgryāṃ bāndhavānāṃ sakāśād; dadāmi te vapuṣaḥ kāmyatāṃ ca
      bhokṣyante vai saptatir vai śatāni; gṛhe tubhyam atithīnāṃ ca nityam
  9 [vāsudeva]
      evaṃ dattvā varān devo mama devī ca bhārata
      antarhitaḥ kṣaṇe tasmin sagaṇo bhīma pūrvaja
  10 etad atyadbhutaṃ sarvaṃ brāhmaṇāyātitejase
     upamanyave mayā kṛtsnam ākhyātaṃ kauravottama
 11 namaskṛtvā tu sa prāha devadevāya suvrata
     nāsti śarva samo dāne nāsti śarva samo raṇe
     nāsti śarva samo devo nāsti śarva samā gatiḥ
 12 ṛṣir āsīt kṛte tāta taṇḍir ity eva viśrutaḥ
     daśavarṣasahasrāṇi tena devaḥ samādhinā
     ārādhito 'bhūd bhaktena tasyodarkaṃ niśāmaya
 13 sa dṛṣṭvavān mahādevam astauṣīc ca stavair vibhum
     pavitrāṇāṃ pavitras tvaṃ gatir gatimatāṃ vara
     atyugraṃ tejasāṃ tejas tapasāṃ paramaṃ tapaḥ
 14 viśvāvasuhiraṇyākṣa puruhūta namaskṛta
     bhūri kalyāṇada vibho puru satyanamo 'stu te
 15 jātī maraṇabhīrūṇāṃ yatīnāṃ yatatāṃ vibho
     nirvāṇada sahasrāṃśo namas te 'stu sukhāśraya
 16 brahmā śatakratur viṣṇur viśve devā maharṣayaḥ
     na vidus tvāṃ tu tattvena kuto vetsyāmahe vayam
 17 tvattaḥ pravartate kālas tvayi kālaś ca līyate
     kālākhyaḥ puruṣākhyaś ca brahmākhyaś ca tvam eva hi
 18 tanavas te smṛtās tisraḥ purāṇajñaiḥ surarṣibhiḥ
     adhipauruṣam adhyātmam adhibhūtādhidaivatam
     adhilokyādhivijñānam adhiyajñas tvam eva hi
 19 tvāṃ viditvātma dehasthaṃ durvidaṃ daivatair api
     vidvāṃso yānti nirmuktāḥ paraṃ bhāvam anāmayam
 20 anicchatas tava vibho janmamṛtyur anekataḥ
     dvāraṃ tvaṃ svargamokṣāṇām ākṣeptā tvaṃ dadāsi ca
 21 tvam eva mokṣaḥ svargaś ca kāmaḥ krodhas tvam eva hi
     sattvaṃ rajas tamaś caiva adhaś cordhvaṃ tvam eva hi
 22 brahmā viṣṇuś ca rudraś ca skandendrau savitā yamaḥ
     varuṇendū manur dhātā vidhātā tvaṃ dhaneśvaraḥ
 23 bhūr vāyur jyotir āpaś ca vāgbuddhis tvaṃ matir manaḥ
     karma satyānṛte cobhe tvam evāsti ca nāsti ca
 24 indriyāṇīndriyārthāś ca tatparaṃ prakṛter dhruvam
     viśvāviśva paro bhāvaś cintyācintyas tvam eva hi
 25 yac caitat paramaṃ brahma yac ca tatparamaṃ padam
     yā gatiḥ sāṃkhyayogānāṃ sa bhavān nātra saṃśayaḥ
 26 nūnam adya kṛtārthāḥ sma nūnaṃ prāptāḥ satāṃ gatim
     yāṃ gatiṃ prāpnuvantīha jñānanirmala buddhayaḥ
 27 aho mūḍhāḥ sma suciram imaṃ kālam acetasaḥ
     yan na vidmaḥ paraṃ devaṃ śāśvataṃ yaṃ vidur budhāḥ
 28 so 'yam āsāditaḥ sākṣād bahubhir janmabhir mayā
     bhaktānugraha kṛd devo yaṃ jñātvāmṛtam aśnute
 29 devāsuramanuṣyāṇāṃ yac ca guhyaṃ sanātanam
     guhāyāṃ nihitaṃ brahma durvijñeyaṃ surair api
 30 sa eṣa bhagavānd devaḥ sarvakṛt sarvato mukhaḥ
     sarvātmā sarvadarśī ca sarvagaḥ sarvaveditā
 31 prāṇakṛt prāṇabhṛt prāṇī prāṇadaḥ prāṇināṃ gatiḥ
     dehakṛd dehabhṛd dehī dehabhug dehināṃ gatiḥ
 32 adhyātmagatiniṣṭhānāṃ dhyāninām ātmavedinām
     apunarmāra kāmānāṃ yā gatiḥ so 'yam īśvaraḥ
 33 ayaṃ ca sarvabhūtānāṃ śubhāśubhagatipradaḥ
     ayaṃ ca janma maraṇe vidadhyāt sarvajantuṣu
 34 ayaṃ ca siddhikāmānām ṛṣīṇāṃ siddhidaḥ prabhuḥ
     ayaṃ ca mokṣakāmānāṃ dvijānāṃ mokṣadaḥ prabhuḥ
 35 bhūr ādyān sarvabhuvanān utpādya sa divaukasaḥ
     vibharti devas tanubhir aṣṭābhiś ca dadāti ca
 36 ataḥ pravartate sarvam asmin sarvaṃ pratiṣṭhitam
     asmiṃś ca pralayaṃ yāti ayam ekaḥ sanātanaḥ
 37 ayaṃ sa satyakāmānāṃ satyalokaḥ paraḥ satām
     apavargaś ca muktānāṃ kaivalyaṃ cātmavādinām
 38 ayaṃ brahmādibhiḥ siddhair guhāyāṃ gopitaḥ prabhuḥ
     devāsuramanuṣyāṇāṃ na prakāśo bhaved iti
 39 taṃ tvāṃ devāsuranarās tattvena na vidur bhavam
     mohitāḥ khalv anenaiva hṛcchayena praveśitāḥ
 40 ye cainaṃ saṃprapadyante bhaktiyogena bhārata
     teṣām evātmanātmānaṃ darśayaty eṣa hṛcchayaḥ
 41 yaṃ jñātvā na punarjanma maraṇaṃ cāpi vidyate
     yaṃ viditvā paraṃ vedyaṃ veditavyaṃ na vidyate
 42 yaṃ labdhvā paramaṃ lābhaṃ manyate nādhikaṃ punaḥ
     prāṇasūkṣmāṃ parāṃ prāptim āgacchaty akṣayāvahām
 43 yaṃ sāṃkhyā guṇatattvajñāḥ sāṃkhyaśāstraviśāradāḥ
     sūkṣmajñānaratāḥ pūrvaṃ jñātvā mucyanti bandhanaiḥ
 44 yaṃ ca veda vido vedyaṃ vedānteṣu pratiṣṭhitam
     prāṇāyāmaparā nityaṃ yaṃ viśanti japanti ca
 45 ayaṃ sa deva yānānām ādityo dvāram ucyate
     ayaṃ ca pitṛyānānāṃ candramā dvāram ucyate
 46 eṣa kālagatiś caitrā saṃvatsarayugādiṣu
     bhāvābhāvau tadātve ca ayane dakṣiṇottare
 47 evaṃ prajāpatiḥ pūrvam ārādhya bahubhiḥ stavaiḥ
     varayām āsa putratve nīlalohita saṃjñitam
 48 ṛgbhir yam anuśaṃsanti tantre karmaṇi bahv ṛcaḥ
     yajurbhir yaṃ tridhā vedyaṃ juhvaty adhvaryavo 'dhvare
 49 sāmabhir yaṃ ca gāyanti sāmagāḥ śuddhabuddhayaḥ
     yajñasya paramā yoniḥ patiś cāyaṃ paraḥ smṛtaḥ
 50 rātryahaḥ śrotranayanaḥ pakṣamāsa śiro bhujaḥ
     ṛtuvīryas tapo dhairyo hy abda guhyoru pādavān
 51 mṛtyur yamo hutāśaś ca kālaḥ saṃhāra vegavān
     kālasya paramā yoniḥ kālaś cāyaṃ sanātanaḥ
 52 candrādityau sa nakṣatrau sagrahau saha vāyunā
     dhruvaḥ saptarṣayaś caiva bhuvanāḥ sapta eva ca
 53 pradhānaṃ mahad avyaktaṃ viśeṣāntaṃ sa vaikṛtam
     brahmādi stamba paryantaṃ bhūtādi sad asac ca yat
 54 aṣṭau prakṛtayaś caiva prakṛtibhyaś ca yat param
     asya devasya yad bhāgaṃ kṛtsnaṃ saṃparivartate
 55 etat paramam ānandaṃ yat tac chāśvatam eva ca
     eṣā gatir viraktānām eṣa bhāvaḥ paraḥ satām
 56 etat padam anudvignam etad brahma sanātanam
     śāstravedāṅgaviduṣām etad dhyānaṃ paraṃ padam
 57 iyaṃ sā paramā kāṣṭhā iyaṃ sā paramā kalā
     iyaṃ sā paramā siddhir iyaṃ sā paramā gatiḥ
 58 iyaṃ sā paramā śāntir iyaṃ sā nirvṛtiḥ parā
     yaṃ prāpya kṛtakṛtyāḥ sma ity amanyanta vedhasaḥ
 59 iyaṃ tuṣṭir iyaṃ siddhir iyaṃ śrutir iyaṃ smṛtiḥ
     adhyātmagatiniṣṭhānāṃ viduṣāṃ prāptir avyayā
 60 yajatāṃ yajñakāmānāṃ yajñair vipuladakṣiṇaiḥ
     yā gatir devatair divyā sā gatis tvaṃ sanātana
 61 japyahomavrataiḥ kṛcchrair niyamair dehapātanaiḥ
     tapyatāṃ yā gatir deva vairaje sā gatir bhavān
 62 karma nyāsakṛtānāṃ ca viraktānāṃ tatas tataḥ
     yā gatir brahmabhavane sā gatis tvaṃ sanātana
 63 apunarmāra kāmānāṃ vairāgye vartatāṃ pare
     vikṛtīnāṃ layānāṃ ca sā gatis tvaṃ sanātana
 64 jñānavijñānaniṣṭhānāṃ nirupākhyā nirañjanā
     kaivalyā yā gatir deva paramā sā gatir bhavān
 65 veda śāstrapurāṇoktāḥ pañcaitā gatayaḥ smṛtāḥ
     tvatprasādād dhi labhyante na labhyante 'nyathā vibho
 66 iti taṇḍis tapoyogāt tuṣṭāveśānam avyayam
     jagau ca paramaṃ brahma yat purā lokakṛj jagau
 67 brahmā śatakratur viṣṇur viśve devā maharṣayaḥ
     na vidus tvām iti tatas tuṣṭaḥ provāca taṃ śivaḥ
 68 akṣayaś cāvyayaś caiva bhavitā duḥkhavarjitaḥ
     yaśasvī tejasā yukto divyajñānasamanvitaḥ
 69 ṛṣīṇām abhigamyaś ca sūtrakartā sutas tava
     matprasādād dvijaśreṣṭha bhaviṣyati na saṃśayaḥ
 70 kaṃ vā kāmaṃ dadāmy adya brūhi yad vatsa kāṅkṣase
     prāñjaliḥ sa uvācedaṃ tvayi bhaktir dṛḍhāstu me
 71 evaṃ dattvā varaṃ devo vandyamānaḥ surarṣibhiḥ
     stūyamānaś ca vibudhais tatraivāntaradhīyata
 72 antarhite bhagavati sānuge yādaveśvara
     ṛṣir āśramam āgamya mamaitat proktavān iha
 73 yāni ca prathitāny ādau taṇḍir ākhyātavān mama
     nāmāni mānavaśreṣṭha tāni tvaṃ śṛṇu siddhaye
 74 daśa nāma sahasrāṇi vedeṣv āha pitāmahaḥ
     śarvasya śāstreṣu tathā daśa nāma śatāni vai
 75 guhyānīmāni nāmāni taṇḍir bhagavato 'cyuta
     devaprasādād deveśa purā prāha mahātman

 

SECTION XVI

"Upamanyu said, 'There was in the Krita age, O sire, a Rishi celebrated under the name of Tandi. With great devotion of heart he adored, with the aid of Yoga-meditation, the great God for ten thousand years. Listen to me as I tell thee fruit or reward he reaped of such extraordinary devotion. He succeeded in beholding Mahadeva and praised him by uttering some hymns. Thinking, with the aid of his penances, of Him who is the supreme Soul and who is immutable and undeteriorating, Tandi became filled with wonder, and said these words,--I seek the protection of Him whom the Sankhyas describe and the Yogins think of as the Supreme, the Foremost, the Purusha, the pervader of all things, and the Master of all existent objects, of him who, the learned say, is the cause of both the creation and the destruction of the universe; of him who is superior to all the celestials, the Asuras, and the Munis, of him who has nothing higher, who is unborn, who is the Lord of all things, who has neither beginning nor end, and who is endued with supreme puissance, who is possessed of the highest felicity, and who is effulgent and sinless.--After he had said these words, Tandi beheld before him that ocean of penances, that great Deity who is immutable and undeteriorating, who is without compare, who is inconceivable, who is eternal, and who is without any change, who is indivisible, who is whole, who is Brahma, who transcends all attributes, and who is endued with attributes, who is the highest delight of Yogins, who is without deterioration, who is called Emancipation, who is the refuge of the Mind, of Indra, of Agni, of the god of wind, of the entire universe, and of the Grandsire Brahma; who is incapable of being conceived by the Mind, who is without mutation of any kind, who is pure, who is capable of being apprehended by understanding only and who is immaterial as the Mind; who is difficult of comprehension, who is incapable of being measured, who is difficult of being attained by persons of uncleansed souls, who is the origin of the universe, and who transcends both the universe and the attribute of darkness; who is ancient, who is Purusha, who is possessed of effulgence, and who is higher than the highest. The Rishi Tandin, desirous of beholding Him who making himself endued with life-breaths, resides in what results from it viz., Jiva, in the form of that effulgence which is called the Mind, passed many years in the practice of the severest austerities, and having succeeded in beholding Him as the
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reward of those penances, he praised the great God in the following terms.'
"Tandi said, 'Thou art the holiest of holies 1 and the refuge of all, O foremost of all beings endued with intelligence. Thou art the fiercest energy of all kinds of energy. Thou art the austerest penance of all penances. Thou, O puissant one, art the liberal giver of blessings. Thou art the supreme Truth. Salutations to thee, O thou of a thousand rays, and, O refuge of all felicity. Thou art the giver of that Nirvana which, O puissant one, Yatis, standing in fear of birth and death, strive for so hard. The Grandsire Brahma, he of a hundred sacrifices, (viz., Indra) Vishnu, the Viswadevas, the great Rishis, are incapable of comprehending thee and thy real nature. How then can persons like ourselves hope to comprehend thee? From thee flows everything. Upon thee rests everything. Thou art called Kala, thou art called Purusha, thou art called Brahma. Celestial Rishis conversant with the Puranas, say that thou hast three bodies viz., those pertaining to Kalas, those pertaining to Purusha and those pertaining to Brahma or the three forms namely Brahma, Vishnu and Rudra. Thou art Adhi-Purusha, (occupying the physical flame from head to foot) thou art Adhyatma, thou art Adhibhuta, and Adhi-Daivata, thou art Adhi-loka, Adhi-Vijnanam and Adhi-Yajna. 2 Men of wisdom, when they succeed in knowing thee that residest in themselves and that art incapable of being known by the very gods, become freed from all bonds and pass into a state of existence that transcends all sorrow. 3 They that do not wish to know thee, O thou of great puissance, have to undergo innumerable births and deaths. Thou art the door of heaven and of Emancipation. Thou art he that projectest all beings into existence and withdrawest them again into thyself. Thou art the great giver. Thou art heaven, thou art Emancipation, thou art desire (the seed of action). Thou art wrath that inspires creatures. Thou art Sattwa, thou art Rajas, thou art Tamas, thou art the nether regions, and thou art the upper regions. Thou art the Grandsire Brahma, thou art Bhava, thou art Vishnu, thou art Skanda, thou art Indra, thou art Savitri, thou art Yama, thou art Varuna, Soma, thou art Dhatri, thou art Manu, thou art Vidhatri and thou art Kuvera, the Lord of treasures. Thou art Earth, thou art Wind, thou art Water, thou art Agni, thou art Space, thou art Speech, thou art the Understanding, thou art Steadiness, thou art Intelligence, thou art the acts that creatures do, thou art Truth, thou art Falsehood, thou art existent and thou art non-existent. Thou art the senses, thou art that
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which transcends Prakriti, thou art immutable. Thou art superior to the universe of existent objects, thou art superior to the universe of non-existent objects, thou art capable of being conceived, thou art incapable of being conceived. That which is supreme Brahman, that which is the highest entity, that which is the end of both the Sankhyas and the Yogins, is, without doubt, identical with thee. Verily, rewarded have I been today by thee in consequence of thy granting me a sight of thy form. I have attained the end which the righteous alone attain to. I have been rewarded with that end which is solicited by persons whose understandings have been cleansed by Knowledge. Alas, so long I was steeped in Ignorance; for this long period I was a senseless fool, since I had no knowledge of thee that art the Supreme Deity, thee that art the only eternal Entity as can be only known by all persons endued with wisdom. In course of innumerable lives have I at last succeeded in acquiring that Devotion towards thee in consequence of which thou hast shown thyself to me. O thou that art ever inclined to extend thy grace to those that are devoted to thee. He that succeeds in knowing thee is enable to enjoy immortality. Thou art that which is ever a mystery with the gods, the Asuras, and the ascetics. Brahman is concealed in the cave of the heart. The very ascetics are unable to behold or know Him. 1 Thou art that puissant deity who is the doer of everything and whose face is turned towards every direction. Thou art the Soul of all things, thou seest all things, thou pervadest all things, and thou knowest all things. Thou makest a body for thyself, and bearest that body. Thou art an embodied Being. Thou enjoyest a body, and thou art the refuge of all embodied creatures. Thou art the creator of the life-breaths, thou possessest the life-breaths, thou art one that is endued with life-breaths, thou art the giver of the life-breaths, and thou art the refuge of all beings endued with life-breaths. Thou art that Adhyatma which is the refuge of all righteous persons that are devoted to Yoga-meditation and conversant with the Soul and that are solicitous of avoiding rebirth. Verily, thou art that Supreme Lord who is identical with that refuge. Thou art the giver unto all creatures of whatever ends become theirs, fraught with happiness or misery. Thou art he that ordains all created beings to birth and death. Thou art the puissant Lord who grants success to Rishis crowned with success in respect of the fruition of their wishes. Having created all the worlds beginning with Bhu, together with all the denizens of heaven, that upholdest and cherishest them all, distributing thyself into thy well-known forms numbering Eight. 2 From thee flows everything. Upon
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thee rests all things. All things, again, disappear in thee. Thou art the sole object that is Eternal. Thou art that region of Truth which is sought by the righteous and regarded by them as the highest. Thou art that cessation of individual existence which Yogins seek. Thou art that Oneness which is sought by persons conversant with the soul. Brahma and the Siddhas expounding the mantras have concealed thee in a cave for preventing the deities and Asuras and human beings from beholding thee. 1 Although thou residest in the heart, yet thou are concealed. Hence, stupefied by thee, deities and Asuras and human beings are all unable to understand thee, O Bhava, truly and in all thy details. Unto those persons that succeed in attaining to thee after having cleansed themselves by devotion, thou showest thyself of thy own accord, O thou that residest in all hearts. 2 By knowing thee one can avoid both death and rebirth. Thou art the highest object of knowledge. By knowing thee no higher object remains for one to know. Thou art the greatest object of acquisition. The person that is truly wise, by acquiring thee, thinks that there is no higher object to acquire. By attaining to thee that art exceedingly subtile and that art the highest object of acquisition, the man of wisdom becomes immortal and immutable. The followers of the Sankhya system, well conversant with their own philosophy and possessing a knowledge of the attributes (of Sattwa, Rajas and Tamas) and of those called the topics of enquiry,--those learned men who transcend the destructible by attaining to a knowledge of the subtile or indestructible--succeed, by knowing thee, in freeing themselves from all bonds. Persons conversant with the Vedas regard thee as the one object of knowledge, which has been expounded in the Vedantas. These men, devoted to the regulation of the breaths, always meditate on thee and at last enter into thee as their highest end. Riding on the car made of Om, those men enter into Maheswara. Of that which is called the Devayana (the path of the deities) thou art the door called Aditya. Thou art again, the door, called Chandramas, of that which is called the Pitriyana (the path of the Pitris). 3 Thou art Kashtha, thou art the points of the horizon, thou art the year, and thou art the Yugas. Thine is the sovereignty of the heavens, thine is the sovereignty of the Earth, thou art the Northern and the Southern declensions. The Grandsire Brahma in days of yore uttered thy praises, O thou that art called Nilarohita (blue and red), by reciting diverse hymns and urged thee to create living creatures. Brahmanas conversant with Richs praise thee by uttering Richs, regarding thee as unattached to all things and as divested of all forms. Adhyaryus, in sacrifices, pour libations, uttering Yajushes the while, in
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honour of thee that art the sole object of knowledge, according to the three well-known ways. 1 Persons of cleansed understandings, that are conversant with Samans, sing thee with the aid of Samans. Those regenerate persons, again, that are conversant with the Atharvans, hymn thee as Rita, as Truth, as the Highest, and as Brahma. Thou art the highest cause, whence Sacrifice has flowed. Thou art the Lord, and thou art Supreme. The night and day are thy sense of hearing and sense of sight. The fortnights and months are thy head and arms. The seasons are thy energy, penances are thy patience, and the year is thy anus, thighs and feet. Thou art Mrityu. thou art Yama, thou art Hutasana, thou art Kala, thou art endued with speed in respect of destruction, thou art the original cause of Time, and thou art eternal Time. Thou art Chandramas and Aditya. with all the stars and planets and the atmosphere that fills space. Thou art the pole-star, thou art constellation called the seven Rishis, thou art the seven regions beginning with Bhu. Thou art Pradhana and Mahat, thou art Unmanifest, and thou art this world. Thou art the universe beginning with Brahman and ending with the lowest forms of vegetation. Thou art the beginning or original cause of all creatures. Thou art the eight Prakritis. 2 Thou art, again, above the eight Prakritis. Everything that exists, represents a portion of thy divine Self. Thou art that supreme Felicity which is also Eternal. Thou art the end which is attained to by all things. Thou art that highest existence which is sought for by the Righteous. Thou art that state which is freed from every anxiety. Thou art eternal Brahman! Thou art that highest state which constitutes the meditation of persons learned in the scriptures and the Vedangas. Thou art the highest Kashtha, thou art the highest Kala. Thou art the highest Success, and thou art the highest Refuge. Thou art the highest Tranquillity. Thou art the highest cessation of Existence. By attaining to thee, Yogins think that they attain to the highest success that is open to them. Thou art Contentment, thou art Success, thou art the Sruti, and thou art the Smriti. Thou art that Refuge of the Soul after which Yogins strive, and thou art that indestructible Prapti which men of Knowledge pursue. Thou art, without doubt, that End which those persons have in view that are habituated to sacrifices and that pour sacrificial libations, impelled by specific desires, and that make large presents on such occasions. Thou art that high End which is sought for by persons that waste and scorch their bodies with severe penances with ceaseless recitations, with those rigid vows and fasts that appertain to their tranquil lives, and with other means of self-affliction. O Eternal one, thou art that End which is theirs that are unattached to all things and that have relinquished all acts. Thou, O Eternal one, art that End which is theirs that are desirous of achieving
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[paragraph continues] Emancipation from rebirth, that live in dissociation from all enjoyments, and that desire the annihilation of the Prakriti elements. Thou art that high End, O illustrious one, which is indescribable, which is stainless, which is the immutable one, and which is theirs that are devoted to knowledge and science. These are the live Ends that have been declared in the Vedas and the Scriptures and the Puranas. It is through thy grace that persons attain to those Ends, or, if they fail to attain to them, it is through thy grace being denied to them.--It was thus Tandi, who was a vast heap of penances, praised Isana. And he sang also that high Brahman which in ancient days was sung by the Creator himself (in honour of Mahadeva).
"Upamanyu continued, 'Thus praised by that utterer of Brahma, Viz., Tandi, Mahadeva that illustrious and puissant Deity, who was accompanied by his spouse lima, said these words. Tandi had further said,--Neither Brahma, nor Indra nor Vishnu, nor the Viswedevas, nor the great Rishis, know thee. Gratified at this, Siva said the following words.'
"The holy one said, 'Thou shalt be indestructible and eternal. Thou shalt be freed from all sorrow. Great fame shall be thine. Thou shalt be endued with energy. Spiritual knowledge shall be thine. All the Rishis shall seek thee, and thy son, through my grace, shall become the author of Sutras, O foremost of regenerate persons. What wishes of thine shall I grant today? Tell me, O son, what those objects are which thou desirest.--At this, Tandi joined his hands and said--O Lord, let my devotion to thee be steady.'
"Upamanyu continued, 'Having given unto Tandi these boons and having received the adorations of both the deities and the Rishis, the great Deity disappeared there and then. When the illustrious deity, O lord of the Yadavas, thus, disappeared with all his followers, the Rishi came to my asylum and said unto me all that had happened to him. Do thou hear, O foremost of men, all those celebrated names (of Mahadeva) that Tandi said unto me for thy spiritual success. The Grandsire had at one time recited ten thousand names that apply to Mahadeva. In the scriptures, a thousand names occur of that illustrious deity. These names are not known to all. O thou that transcendest destruction, in days of yore, the Grandsire Brahma uttered these names for adoring the high-souled Deity. Having acquired them through the grace of the Grandsire, Tandi communicated them to me!'" 1

 

 

Book 13
Chapter 17

 

 

 

1 [vāsudeva]
      tataḥ sa prayato bhūtvā mama tāta yudhiṣṭhira
      prāñjaliḥ prāha viprarṣir nāma saṃhāram āditaḥ
  2 [u]
      brahma proktair ṛṣiproktair vedavedāṅgasaṃbhavaiḥ
      sarvalokeṣu vikhyātaiḥ sthāṇuṃ stoṣyāmi nāmabhiḥ
  3 mahadbhir vihitaiḥ satyaiḥ siddhaiḥ sarvārthasādhakaiḥ
      ṛṣiṇā taṇḍinā bhaktyā kṛtair devakṛtātmanā
  4 yathoktair lokavikhyātair munibhis tattvadarśibhiḥ
      pravaraṃ prathamaṃ svargyaṃ sarvabhūtahitaṃ śubham
      śrutaiḥ sarvatra jagati brahmalokāvatāritaiḥ
  5 yat tad rahasyaṃ paramaṃ brahma proktaṃ sanātanam
      vakṣye yadukulaśreṣṭha śṛṇuṣvāvahito mama
  6 paratvena bhavaṃ devaṃ bhaktas tvaṃ parameśvaram
      tena te śrāvayiṣyāmi yat tad brahma sanātanam
  7 na śakyaṃ vistarāt kṛtsnaṃ vaktuṃ śarvasya kena cit
      yuktenāpi vibhūtīnām api varṣaśatair api
  8 yasyādir madhyam antaś ca surair api na gamyate
      kas tasya śaknuyād vaktuṃ guṇān kārtsnyena mādhava
  9 kiṃ tu devasya mahataḥ saṃkṣiptārtha padākṣaram
      śaktitaś caritaṃ vakṣye prasādāt tasya caiva hi
  10 aprāpyeha tato 'nujñāṃ na śakyaḥ stotum īśvaraḥ
     yadā tenābhyanujñātaḥ stuvaty eva sadā bhavam
 11 anādi nidhanasyāhaṃ sarvayoner mahātmanaḥ
     nāmnāṃ kaṃ cit samuddeśaṃ vakṣye hy avyaktayoninaḥ
 12 varadasya vareṇyasya viśvarūpasya dhīmataḥ
     śṛṇu nāma samuddeśaṃ yad uktaṃ padmayoninā
 13 daśa nāma sahasrāṇi yāny āha prapitāmahaḥ
     tāni nirmathya manasā dadhno ghṛtam ivoddhṛtam
 14 gireḥ sāraṃ yathā hemapuṣpāt sāraṃ yathā madhu
     ghṛtāt sāraṃ yathā maṇḍas tathaitat sāram uddhṛtam
 15 sarvapāpmāpaham idaṃ caturveda samanvitam
     prayatnenādhigantavyaṃ dhāryaṃ ca prayatātmanā
     śāntikaṃ pauṣṭikaṃ caiva rakṣoghnaṃ pāvanaṃ mahat
 16 idaṃ bhaktāya dātavyaṃ śraddadhānāstikāya ca
     nāśraddadhāna rūpāya nāstikāyājitātmane
 17 yaś cābhyasūyate devaṃ bhūtātmānaṃ pinākinam
     sa kṛṣṇa narakaṃ yāti saha pūrvaiḥ sahānugaiḥ
 18 idaṃ dhyānam idaṃ yogam idaṃ dhyeyam anuttamam
     idaṃ japyam idaṃ jñānaṃ rahasyam idam uttamam
     idaṃ jñātvānta kāke 'pi gacched dhi paramāṃ gatim
 19 pavitraṃ maṅgalaṃ puṇyaṃ kalyāṇam idam uttamam
     nigadiṣye mahābāho stavānām uttamaṃ stavam
 20 idaṃ brahmā purā kṛtvā sarvalokapitāmahaḥ
     sarvastavānāṃ divyānāṃ rājatve samakalpayat
 21 tadā prabhṛti caivāyam īśvarasya mahātmanaḥ
     stavarājeti vikhyāto jagaty amarapūjitaḥ
     brahmalokād ayaṃ caiva stavarājo 'vatāritaḥ
 22 yasmāt taṇḍiḥ purā prāha tena taṇḍi kṛto 'bhavat
     svargāc caivātra bhūlokaṃ taṇḍinā hy avatāritaḥ
 23 sarvamaṅgala maṅgalyaṃ sarvapāpapraṇāśanam
     nigadiṣye mahābāho stavānām uttamaṃ stavam
 24 brahmaṇām api yad brahma parāṇām api yat param
     tejasām api yat tejas tapasām api yat tapaḥ
 25 śāntīnām api yā śāntir dyutīnām api yā dyutiḥ
     dāntānām api yo dānto dhīmatām api yā ca dhīḥ
 26 devānām api yo devo munīnām api yo muniḥ
     yajñānām api yo yajñaḥ śivānām api yaḥ śivaḥ
 27 rudrāṇām api yo rudraḥ prabhuḥ prabhavatām api
     yoginām api yo yogī kāraṇānāṃ ca kāraṇam
 28 yato lokāḥ saṃbhavanti na bhavanti yataḥ punaḥ
     sarvabhūtātmabhūtasya harasyāmita tejasaḥ
 29 aṣṭottara sahasraṃ tu nāmnāṃ śarvasya me śṛṇu
     yac chrutvā manujaśreṣṭha sarvān kāmān avāpsyasi
 30 sthiraḥ sthāṇuḥ pabhur bhānuḥ pravaro varado varaḥ
     sarvātmā sarvavikhyātaḥ sarvaḥ sarvakaro bhavaḥ
 31 jaṭī carmī śikhaṇḍī ca sarvāṅgaḥ sarvabhāvanaḥ
     hariś ca hariṇākṣaś ca sarvabhūtaharaḥ prabhuḥ
 32 pravṛttiś ca nivṛttiś ca niyataḥ śāśvato dhruvaḥ
     śmaśānacārī bhagavān khacaro gocaro 'rdanaḥ
 33 abhivādyo mahākarmā tapasvī bhūtabhāvanaḥ
     unmattaveśa pracchannaḥ sarvalokaprajāpatiḥ
 34 mahārūpo mahākāyaḥ sarvarūpo mahāyaśāḥ
     mahātmā sarvabhūtaś ca virūpo vāmano manuḥ
 35 lokapālo 'ntarhitātmā prasādo hayagardabhiḥ
     pavitraś ca mahāṃś caiva niyamo niyamāśrayaḥ
 36 sarvakarmā svayambhūś ca ādir ādi karo nidhiḥ
     sahasrākṣo virūpākśaḥ somo nakṣatrasādhakaḥ
 37 candrasūryagatiḥ ketur graho grahapatir varaḥ
     adrir adryālayaḥ kartā mṛgabāṇārpaṇo 'naghaḥ
 38 mahātapā ghoratapā adīno dīnasādhakaḥ
     saṃvatsarakaro mantraḥ pramāṇaṃ paramaṃ tapaḥ
 39 yogī yojyo mahābījo mahāretā mahātapāḥ
     suvarṇaretāḥ sarvajñaḥ subījo vṛṣavāhanaḥ
 40 daśa bāhus tv animiṣo nīlakaṇṭha umāpatiḥ
     viśvarūpaḥ svayaṃ śreṣṭho balavīro balo gaṇaḥ
 41 gaṇakartā gaṇapatir digvāsāḥ kāmya eva ca
     pavitraṃ paramaṃ mantraḥ sarvabhāvakaro haraḥ
 42 kamaṇḍaludharo dhanvī bāṇahastaḥ kapālavān
     aśanī śataghnī khaḍgī paṭṭiśī cāyudhī mahān
 43 sruva hastaḥ surūpaś ca tejas tejaḥ karo nidhiḥ
     uṣṇīṣī ca suvaktraś ca udagro vinatas tathā
 44 dīrghaś ca hari keśaś ca sutīrthaḥ kṛṣṇa eva ca
     sṛgālarūpaḥ sarvārtho maṇḍaḥ kuṇḍī kamaṇḍaluḥ
 45 ajaś ca mṛgarūpaś ca gandhadhārī kapardy api
     urdhva retā ūrdhvaliṅga ūrdhva śāyī nabhastalaḥ
 46 trijaṭaś cīravāsāś ca rudraḥ senāpatir vibhuḥ
     ahaś caro 'tha naktaṃ ca tigmamanyuḥ suvarcasaḥ
 47 gajahā daityahā loko lokadhātā guṇākaraḥ
     siṃhaśārdūlarūpaś ca ārdra carmāmbarāvṛtaḥ
 48 kālayogī mahānādaḥ sarvavāsaś catuṣpathaḥ
     niśācaraḥ pretacārī bhūtacārī maheśvaraḥ
 49 bahubhūto bahudhanaḥ sarvādhāro 'mito gatiḥ
     nṛtyapriyo nityanarto nartakaḥ sarvalāsakaḥ
 50 ghoro mahātapāḥ pāśo nityo giricaro nabhaḥ
     sahasrahasto vijayo vyavasāyo hy aninditaḥ
 51 amarṣaṇo marṣaṇātmā yajñahā kāmanāśanaḥ
     dakṣayajñāpahārī ca susaho madhyamas tathā
 52 tejo 'pahārī balahā mudito 'rtho jito varaḥ
     gambhīraghoṣo gambhīro gambhīrabalavāhanaḥ
 53 nyagrodharūpo nyagrodho vṛkṣakarṇa sthitir vibhuḥ
     tīkṣṇatāpaś ca haryaśvaḥ sahāyaḥ karmakālavit
 54 viṣṇuprasādito yajñaḥ samudro vaḍavāmukhaḥ
     hutāśanasahāyaś ca praśāntātmā hutāśanaḥ
 55 ugratejā mahātejā jayo vijayakālavit
     jyotiṣām ayanaṃ siddhiḥ saṃdhir vigraha eva ca
 56 śikhī daṇḍī jaṭī jvālī mūrtijo mūrdhago balī
     vaiṇavī paṇavī tālī kālaḥ kālakaṭaṃkaṭaḥ
 57 nakṣatravigraha vidhir guṇavṛddhir layo 'gamaḥ
     prajāpatir diśā bāhur vibhāgaḥ sarvato mukhaḥ
 58 vimocanaḥ suragaṇo hiraṇyakavacodbhavaḥ
     meḍhrajo balacārī ca mahācārī stutas tathā
 59 sarvatūrya ninādī ca sarvavādya parigrahaḥ
     vyālarūpo bilāvāsī hemamālī taraṃgavit
 60 tridaśas trikāladhṛk karma sarvabandhavimocanaḥ
     bandhanas tvāsurendrāṇāṃ yudhi śatruvināśanaḥ
 61 sāṃkhyaprasādo survāsāḥ sarvasādhu niṣevitaḥ
     praskandano vibhāgaś ca atulyo yajñabhāgavit
 62 sarvāvāsaḥ sarvacārī durvāsā vāsavo 'maraḥ
     hemo hemakaro yajñaḥ sarvadhārī dharottamaḥ
 63 lohitākṣo mahākṣaś ca vijayākṣo viśāradaḥ
     saṃgraho nigrahaḥ kartā sarpacīranivāsanaḥ
 64 mukhyo 'mukhyaś ca dehaś ca deharddhiḥ sarvakāmadaḥ
     sarvakāmaprasādaś ca subalo balarūpadhṛk
 65 ākāśanidhi rūpaś ca nipātī uragaḥ khagaḥ
     raudrarūpo 'ṃśur ādityo vasu raśmiḥ suvarcasī
 66 vasu vego mahāvego mano vego niśācaraḥ
     sarvāvāsī śriyāvāsī upadeśa karo haraḥ
 67 munir ātmapatir loke saṃbhojyaś ca sahasradaḥ
     pakṣī ca pakṣirūpī ca atidīpto viśāṃ patiḥ
 68 unmādo madanākāro arthārthakara romaśaḥ
     vāmadevaś ca vāmaś ca prāgdakṣiṇyaś ca vāmanaḥ
 69 siddhayogāpahārī ca siddhaḥ sarvārthasādhakaḥ
     bhikṣuś ca bhikṣurūpaś ca viṣāṇī mṛdur avyayaḥ
 70 mahāseno viśākhaś ca ṣaṣṭibhāgo gavāṃ patiḥ
     vajrahastaś ca viṣkambhī camū stambhana eva ca
 71 ṛtur ṛtukaraḥ kālo madhur madhukaro 'calaḥ
     vānaspatyo vājaseno nityam āśramapūjitaḥ
 72 brahma cārī lokacārī sarvacārī sucāravit
     īśāna īśvaraḥ kālo niśā cārī pināka dhṛk
 73 nandīśvaraś ca nandī ca nandano nandivardhanaḥ
     bhagasyākṣi nihantā ca kālo brahmavidāṃ varaḥ
 74 caturmukho mahāliṅgaś cāru liṅgas tathaiva ca
     liṅgādhyakṣaḥ surādhyakṣo lokādhyakṣo yugāvahaḥ
 75 bījādhyakṣo bījakartā adhyātmānugato balaḥ
     itihāsa karaḥ kalpo gautamo 'tha jaleśvaraḥ
 76 dambho hy adambho vaidambho vaiśyo vaśya karaḥ kaviḥ
     lokakartā paśupatir mahākartā mahauṣadhiḥ
 77 akṣaraṃ paramaṃ brahmabalavāñ śakra eva ca
     nītir hy anītiḥ śuddhātmā śuddho mānyo manogatiḥ
 78 bahu prasādaḥ svapano darpaṇo 'tha tv amitrajit
     vedakāraḥ sūtrakāro vidvān samaramardanaḥ
 79 mahāmeghanivāsī ca mahāghoro vaśīkaraḥ
     agnijvālo mahājvālo atidhūmro huto haviḥ
 80 vṛṣaṇaḥ śaṃkaro nityo varcasvī dhūmaketanaḥ
     nīlas tathāṅgalubdhaś ca śobhano niravagrahaḥ
 81 svastidaḥ svasti bhāvaś ca bhāgī bhāgakaro laghuḥ
     utsaṅgaś ca mahāṅgaś ca mahāgarbhaḥ paro yuvā
 82 kṛṣṇa varṇaḥ suvarṇaś ca indriyaḥ sarvadehinām
     mahāpādo mahāhasto mahākāyo mahāyaśāḥ
 83 mahāmūrdhā mahāmātro mahānetro dig ālayaḥ
     mahādanto mahākarṇo mahāmeḍhro mahāhanuḥ
 84 mahānāso mahākambur mahāgrīvaḥ śmaśānadhṛk
     mahāvakṣā mahorasko antarātmā mṛgālayaḥ
 85 lambano lambitauṣṭhaś ca mahāmāyaḥ payo nidhiḥ
     mahādanto mahādaṃṣṭro mahājihvo mahāmukhaḥ
 86 mahānakho mahāromā mahākeśo mahājaṭaḥ
     asapatnaḥ prasādaś ca pratyayo girisādhanaḥ
 87 snehano 'snehanaś caiva ajitaś ca mahāmuniḥ
     vṛkṣākāro vṛkṣaketur analo vāyuvāhanaḥ
 88 maṇḍalīmerudhāmā ca devadānava darpahā
     atharvaśīrṣaḥ sāmāsya ṛk sahasrāmitekṣaṇaḥ
 89 yajuḥ pādabhujo guhyaḥ prakāśo jaṅgamas tathā
     amoghārthaḥ prasādaś ca abhigamyaḥ sudarśanaḥ
 90 upahāra priyaḥ śarvaḥ kanakaḥ kāñcanaḥ sthiraḥ
     nābhir nandikaro bhāvyaḥ puṣkarastha patiḥ sthiraḥ
 91 dvādaśas trāsanaś cādyo yajño yajñasamāhitaḥ
     naktaṃ kaliś ca kālaś ca makaraḥ kālapūjitaḥ
 92 sagaṇo gaṇakāraś ca bhūtabhāvana sārathiḥ
     bhasma śāyī bhasma goptā bhasmabhūtas tarur gaṇaḥ
 93 agaṇaś caiva lopaś ca mahātmā sarvapūjitaḥ
     śaṅkus triśaṅkuḥ saṃpannaḥ śucir bhūtaniṣevitaḥ
 94 āśramasthaḥ kapotastho viśvakarmā patir varaḥ
     śākho viśākhas tāmrauṣṭho hy ambujālaḥ suniścayaḥ
 95 kapilo 'kapilaḥ śūra āyuś caiva paro 'paraḥ
     gandharvo hy aditis tārkṣyaḥ suvijñeyaḥ susārathiḥ
 96 paraśvadhāyudho deva arthakārī subāndhavaḥ
     tumbavīṇī mahākopa ūrdhvaretā jale śayaḥ
 97 ugro vaṃśakaro vaṃśo vaṃśanādo hy aninditaḥ
     sarvāṅgarūpo māyāvī suhṛdo hy anilo 'nalaḥ
 98 bandhano bandhakartā ca subandhana vimocanaḥ
     sa yajñāriḥ sa kāmārir mahādaṃṣṭro mahāyudhaḥ
 99 bāhus tv aninditaḥ śarvaḥ śaṃkaraḥ śaṃkaro 'dhanaḥ
     amareśo mahādevo viśvadevaḥ surārihā
 100 ahirbudhno nirṛtiś ca cekitāno haris tathā
    ajaikapāc ca kāpālī triśaṅkur ajitaḥ śivaḥ
101 dhanvantarir dhūmaketuḥ skando vaiśravaṇas tathā
    dhātā śakraś ca viṣṇuś ca mitras tvaṣṭā dhruvo dharaḥ
102 prabhāvaḥ sarvago vāyur aryamā savitā raviḥ
    udagraś ca vidhātā ca māndhātā bhūtabhāvanaḥ
103 ratitīrthaś ca vāgmī ca sarvakāmaguṇāvahaḥ
    padmagarbho mahāgarbhaś candra vaktro manoramaḥ
104 balavāṃś copaśāntaś ca purāṇaḥ puṇyacañcurī
    kuru kartā kālarūpī kuru bhūto maheśvaraḥ
105 sarvāśayo darbhaśāyī sarveṣāṃ prāṇināṃ patiḥ
    devadeva mukho 'saktaḥ sad asat sarvaratnavit
106 kailāsaśikharāvāsī himavad girisaṃśrayaḥ
    kūlahārī kūlakartā bahu vidyo bahu pradaḥ
107 vaṇijo vardhano vṛkṣo nakulaś candanaś chadaḥ
    sāragrīvo mahājatrur alolaś ca mahauṣadhaḥ
108 siddhārthakārī siddhārthaś cando vyākaraṇottaraḥ
    siṃhanādaḥ siṃhadaṃṣṭraḥ siṃhagaḥ siṃhavāhanaḥ
109 prabhāvātmā jagat kālas tālo lokahitas taruḥ
    sāraṅgo nava cakrāṅgaḥ ketumālī sabhāvanaḥ
110 bhūtālayo bhūtapatir ahorātram aninditaḥ
    vāhitā sarvabhūtānāṃ nilayaś ca vibhur bhavaḥ
111 amoghaḥ saṃyato hy aśvo bhojanaḥ prāṇadhāraṇaḥ
    dhṛtimān matimān dakṣaḥ satkṛtaś ca yugādhipaḥ
112 gopālir gopatir grāmo gocarma vasano haraḥ
    hiraṇyabāhuś ca tathā guhā pālaḥ praveśinām
113 pratiṣṭhāyī mahāharṣo jitakāmo jitendriyaḥ
    gandhāraś ca surālaś ca tapaḥ karma ratir dhanuḥ
114 mahāgīto mahānṛtto hy apsarogaṇasevitaḥ
    mahāketur dhanur dhātur naikasānu caraś calaḥ
115 āvedanīya āveśaḥ sarvagandhasukhāvahaḥ
    toraṇas tāraṇo vāyuḥ paridhāvati caikataḥ
116 saṃyogo vardhano vṛddho mahāvṛddho gaṇādhipaḥ
    nitya ātmasahāyaś ca devāsurapatiḥ patiḥ
117 yuktaś ca yuktabāhuś ca dvividhaś ca suparvaṇaḥ
    āṣāḍhaś ca suṣāḍdhaś ca dhruvo hari haṇo haraḥ
118 vapur āvartamānebhyo vasu śreṣṭho mahāpathaḥ
    śiro hārī vimarṣaś ca sarvalakṣaṇabhūṣitaḥ
119 akṣaś ca rathayogī ca sarvayogī mahābalaḥ
    samāmnāyo 'samāmnāyas tīrthadevo mahāratha
120 nirjīvo jīvano mantraḥ śubhākṣo bahu karkaśaḥ
    ratnaprabhūto raktāṅgo mahārṇava nipānavit
121 mūlo viśālo hy amṛto vyaktāvyaktas tapo nidhiḥ
    ārohaṇo nirohaś ca śala hārī mahātapāḥ
122 senā kalpo mahākalpo yugāyuga karo hariḥ
    yugarūpo mahārūpo pavano gahano nagaḥ
123 nyāyanirvāpaṇaḥ pādaḥ paṇḍito hy acalopamaḥ
    bahu mālo mahāmālaḥ sumālo bahu locanaḥ
124 vistāro lavaṇaḥ kūpaḥ kusumaḥ saphalodayaḥ
    vṛṣabho vṛṣabhāṅkāṅgo maṇibilvo jaṭādharaḥ
125 indur visarvaḥ sumukhaḥ suraḥ sarvāyudhaḥ sahaḥ
    nivedanaḥ sudhā jātaḥ sugandhāro mahādhanuḥ
126 gandhamālī ca bhagavān utthānaḥ sarvakarmaṇām
    manthāno bahulo bāhuḥ sakalaḥ sarvalocanaḥ
127 taras tālī karas tālī ūrdhvasaṃhanano vahaḥ
    chatraṃ succhatro vikhyātaḥ sarvalokāśrayo mahān
128 muṇḍo virūpo vikṛto daṇḍi muṇḍo vikurvaṇaḥ
    haryakṣaḥ kakubho vajrī dīptajihvaḥ sahasrapāt
129 sahasramūrdhā devendraḥ sarvadevamayo guruḥ
    sahasrabāhuḥ sarvāṅgaḥ śaraṇyaḥ sarvalokakṛt
130 pavitraṃ trimadhur mantraḥ kaniṣṭhaḥ kṛṣṇapiṅgalaḥ
    brahmadaṇḍavinirmātā śataghnīśatapāśadhṛk
131 padmagarbho mahāgarbho brahma garbho jalodbhavaḥ
    gabhastir brahma kṛd brahmā brahmavid brāhmaṇo gatiḥ
132 anantarūpo naikātmā tigmatejāḥ svayambhuvaḥ
    ūrdhvagātmā paśupatir vātaraṃhā manojavaḥ
133 candanī padmamālāgryaḥ surabhyuttaraṇo naraḥ
    karṇikāramahāsragvī nīlamauliḥ pinākadhṛk
134 umāpatir umā kānto jāhnavī dhṛg umā dhavaḥ
    varo varāho varado vareśaḥ sumahāsvanaḥ
135 mahāprasādo damanaḥ śatruhā śvetapiṅgalaḥ
    prītātmā prayatātmā ca saṃyatātmā pradhānadhṛk
136 sarvapārśva sutas tārkṣyo dharmasādhāraṇo varaḥ
    carācarātmā sūkṣmātmā suvṛṣo govṛṣeśvaraḥ
137 sādhyarṣir vasur ādityo vivasvān savitā mṛḍaḥ
    vyāsaḥ sarvasya saṃkṣepo vistaraḥ paryayo nayaḥ
138 ṛtuḥ saṃvatsaro māsaḥ pakṣaḥ saṃkhyā samāpanaḥ
    kalā kāṣṭhā lavo mātrā muhūrto 'haḥ kṣapāḥ kṣaṇāḥ
139 viśvakṣetraṃ prajā bījaṃ liṅgam ādyas tv aninditaḥ
    sadasad vyaktam avyaktaṃ pitā mātā pitāmahaḥ
140 svargadvāraṃ prajā dvāraṃ mokṣadvāraṃ triviṣṭapam
    nirvāṇaṃ hlādanaṃ caiva brahmalokaḥ parā gatiḥ
141 devāsuravinirmātā devāsuraparāyaṇaḥ
    devāsuragurur devo devāsuranamaskṛtaḥ
142 devāsuramahāmātro devāsuragaṇāśrayaḥ
    devāsuragaṇādhyakṣo devāsuragaṇāgraṇīḥ
143 devātidevo devarṣir devāsuravarapradaḥ
    devāsureśvaro devo devāsuramaheśvaraḥ
144 sarvadevamayo 'cintyo devatātmātma saṃbhavaḥ
    udbhidas trikramo vaidyo virajo virajo'mbaraḥ
145 īḍyo hastī suravyāghro deva siṃho nararṣabhaḥ
    vibudhāgra varaḥ śreṣṭhaḥ sarvadevottamottamaḥ
146 prayuktaḥ śobhano varja īśānaḥ prabhur avyayaḥ
    guruḥ kānto nijaḥ sargaḥ pavitraḥ sarvavāhanaḥ
147 śṛṅgī śṛṅgapriyo babhrū rājarājo nirāmayaḥ
    abhirāmaḥ suragaṇo virāmaḥ sarvasādhanaḥ
148 lalāṭākṣo viśvadeho hariṇo brahma varcasaḥ
    sthāvarāṇāṃ patiś caiva niyamendriyavardhanaḥ
149 siddhārthaḥ sarvabhūtārtho 'cintyaḥ satyavrataḥ śuciḥ
    vratādhipaḥ paraṃ brahma muktānāṃ paramā gatiḥ
150 vimukto muktatejāś ca śrīmāñ śrīvardhano jagat
    yathā pradhānaṃ bhagavān iti bhaktyā stuto mayā
151 yaṃ na brahmādayo devā viduryaṃ na maharṣayaḥ
    taṃ stavyam arcyaṃ vandyaṃ ca kaḥ stoṣyati jagatpatim
152 bhaktim eva puraskṛtya mayā yajñapatir vasuḥ
    tato 'bhyanujñāṃ prāpyaiva stuto matimatāṃ varaḥ
153 śivam ebhiḥ stuvan devaṃ nāmabhiḥ puṣṭivardhanaiḥ
    nityayuktaḥ śucir bhūtvā prāpnoty ātmānam ātmanā
154 etad dhi paramaṃ brahma svayaṃ gītaṃ svayambhuvā
    ṛṣayaś caiva devāś ca stuvanty etena tatparam
155 stūyamāno mahādevaḥ prīyate cātmanāmabhiḥ
    bhaktānukampī bhagavān ātmasaṃsthān karoti tān
156 tathaiva ca manuṣyeṣu ye manuṣyāḥ pradhānataḥ
    āstikāḥ śraddadhānāś ca bahubhir janmabhiḥ stavaiḥ
157 jāgrataś ca svapantaś ca vrajantaḥ pathi saṃsthitāḥ
    stuvanti stūyamānāś ca tuṣyanti ca ramanti ca
    janma koṭisahasreṣu nānā saṃsārayoniṣu
158 jantor viśuddhapāpasya bhave bhaktiḥ prajāyate
    utpannā ca bhave bhaktir ananyā sarvabhāvataḥ
159 kāraṇaṃ bhāvitaṃ tasya sarvamuktasya sarvataḥ
    etad deveṣu duṣprāpaṃ manuṣyeṣu na labhyate
160 nirvighnā niścalā rudre bhaktir avyabhicāriṇī
    tasyaiva ca prasādena bhaktir utpadyate nṛṇām
    yayā yānti parāṃ siddhiṃ tadbhāvagatacetasaḥ
161 ye sarvabhāvopagatāḥ paratvenābhavan narāḥ
    prapanna vatsalo devaḥ saṃsārāt tān samuddharet
162 evam anye na kurvanti devāḥ saṃsāramocanam
    manuṣyāṇāṃ mahādevād anyatrāpi tapobalāt
163 iti tenendra kalpena bhagavān sad asat patiḥ
    kṛtti vāsāḥ stutaḥ kṛṣṇa taṇḍinā śuddhabuddhinā
164 stavam etaṃ bhagavato brahmā svayam adhārayat
    brahmā provāca śakrāya śakraḥ provāca mṛtyave
165 mṛtyuḥ provāca rudrāṇāṃ rudrebhyas taṇḍim āgamat
    mahatā tapasā prāptas taṇḍinā brahma sadmani
166 taṇḍiḥ provāca śukrāya gautamāyāha bhārgavaḥ
    vaivasvatāya manave gautamaḥ prāha mādhava
167 nārāyaṇāya sādhyāya manur iṣṭāya dhīmate
    yamāya prāha bhagavān sādhyo nārāyaṇo 'cyutaḥ
168 nāciketāya bhagavān āha vaivasvato yamaḥ
    mārkaṇḍeyāya vārṣṇeya nāciketo 'bhyabhāṣata
169 mārkaṇḍeyān mayā prāptaṃ niyamena janārdana
    tavāpy aham amitraghna stavaṃ dadmy adya viśrutam
    svargyam ārogyam āyuṣyaṃ dhanyaṃ balyaṃ tathaiva ca
170 na tasya vighnaṃ kurvanti dānavā yakṣarākṣasāḥ
    piśācā yātudhānāś ca guhyakā bhujagā api
171 yaḥ paṭheta śucir bhūtvā brahma cārī jitendriyaḥ
    abhagna yogo varṣaṃ tu so 'śvamedha phalaṃ

 

SECTION XVII

"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate Rishi Upamanyu, with hands joined together in reverence uttered this abstract of names (applying to Mahadeva), commencing from the beginning.'
"Upamanyu said, 'I shall adore that great Deity who deserves the adorations of all creatures, by uttering those names that are celebrated over all the worlds,--names some of which were uttered by the Grandsire Brahma, some by the Rishis, and some of which occur in the Vedas and the Vedangas. Those names have been applied (unto the great Deity) by persons that are eminent. Those names of him that are, again, true and fraught with success and are capable of accomplishing all the purposes which the utterer may have in view, have been applied unto Mahadeva by Tandi after calling them from the Vedic lore with the aid of his devotion. Indeed, with those names that have been uttered by many well-known persons of righteousness and by ascetics conversant with all the spiritual principles. I shall adore him who is the foremost, who is the first, who leads to heaven, who is ready to confer benefits upon all creatures, and who is auspicious. Those names have been heard everywhere in the universe, having spread from the region of Brahma (where they were originally invented). All of them are fraught with the element of Truth. With those names I shall adore him who is Supreme Brahman, who has been declared (unto the universe) by the Vedas, and who is Eternal. I shall now tell thee, O chief of Yacht's race those names. Do thou hear them with rapt attention. Thou art a devoted worshipper of the Supreme Deity. Do thou worship the illustrious Bhava, distinguishing him above all the deities. And because thou art devoted to him, I shall therefore, recite those names in thy hearing. Mahadeva is Eternal Brahman. Persons endued with Yoga; Yoga's achievements are unable to know in even a hundred years, the glory and puissance of the great Deity in their entirety. Verily, the beginning, middle or end of Mahadeva cannot be apprehended by the very deities. Indeed, when the case is such, who is there O Madhava, that can recite the attributes of Mahadeva in their entirety? For all that, I shall through the grace of that illustrious and supreme Deity of perfect wisdom, extended to me for my devotion to him, recite his attributes as embodied in an abstract of few words and letters. The Supreme Lord is incapable of being adored by any one if he does not grant his permission to the adorer. As regards myself, it is only when I become fortunate enough to receive his permission that I succeed in adoring him. I shall indicate only a few names of that great Deity who is without birth and without destruction, who is the original cause of the universe, who is endued with the highest Soul, and whose origin is unmanifest. Hear, O Krishna, a few names, that were uttered by Brahma himself, of that giver of boons, that adorable deity, that puissant one who has the universe for his form, and who is possessed of supreme wisdom. These names that I shall recite
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are extracted from the ten thousand names that the great Grandsire had uttered in days of yore, as ghee is extracted from curds. As gold represents the essence of rocky mountains, as honey represents the essence of flowers, as Manda represents the extract from ghee, even so have these names been extracted from and represent the essence of those ten thousand names that were uttered by Grandsire Brahma. This abstract of names is capable of cleansing every sin, however heinous. It possesses the same merit that is attached to the four Vedas. It should be comprehended with attention by spiritual aspirants and engraved on the memory. These names fraught with auspiciousness, leading to advancement, destructive of Rakshasas, 1 and great cleansers should be imparted to only him that is devoted to the great Lord, to him that has faith, to him that believes. Unto him that has no faith, him that is an unbeliever, him that has not subjugated his soul, it should never be communicated. That creature, O Krishna, who cherishes malice towards the illustrious Mahadeva who is the original cause of everything, who is the Supreme Soul, and who is the great Lord, has certainly to go to hell with all his ancestors before and all his children after him. This abstract of names that I shall recite to thee is looked upon as Yoga. 2 This is looked upon as the highest object of meditation. This is that which one should constantly recite as Japya. This is equivalent to Knowledge. This is the highest Mystery. If one, even during his last moments, recites it or hears it recited unto him, one succeeds in attaining to the highest end. This is holy. This is auspicious, this is fraught with every kind of benefit. This is the best of all things. Brahma, the Grandsire of all the universe, having in days of old composed it, assigned to it the foremost place among all excellent hymns. From that time, this hymn to the greatness and glory of the high-souled Mahadeva, which is held in the highest esteem by all the deities, has come to be regarded as the king of all hymns. This king of all hymns was first conveyed from the region of Brahman to heaven, the region of the celestials. Tandi then obtained it from heaven. Hence is it known as the hymn composed by Tandi. From heaven Tandi brought it down on Earth. It is the most auspicious of all auspicious things, and is capable of cleansing the heart from all sins however heinous. O thou of mighty arms, I shall recite to thee that best of all hymns. This hymn relates to him who is the Veda of the Vedas, and the most ancient of all ancient objects, to him who is the energy of all energies, and the penance of all penances; to him who is the most tranquil of all creatures endued with tranquillity, and who is the splendour of all splendours; to him who is looked upon as the most restrained of all creatures that are restrained, and him who is the intelligence of all creatures endued with intelligence; to him who is looked upon as the deity of all deities, and the Rishi of all Rishis; to him who is regarded as the sacrifice of all sacrifices and the most auspicious
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of all things fraught with auspiciousness; to him who is the Rudra of all Rudras and the effulgence of all things endued with effulgence; to him who is the Yogin of all Yogins, and the cause of all causes; to him from whom all the worlds start into existence, and unto whom all the worlds return when they cease to exist; to him who is the Soul of all existent creatures, and who is called Hara of immeasurable energy. Hear me recite those thousand and eight names of the great Sarva. Hearing those names, O foremost of all men, thou shalt be crowned with fruition in respect of all thy wishes,--Om! thou art Immobile, thou art Fixed, thou art Puissant, thou art Terrible, thou art Foremost, thou art boon-giving, and thou art Superior. 1 Thou art the Soul of all creatures, thou art celebrated over all creatures, thou art all things, thou art the Creator of all, and thou art Bhava." 2 Thou art the bearer of matted locks on thy head. Thou wearest animal skins for thy vestments. Thou wearest a crest of matted hair on thy head like the peacock. Thou art he who has the whole universe for thy limbs. 3 Thou art the Creator of all things. Thou art Hara in consequence of thy being the destroyer of all things. Thou art he that has eyes resembling those of the gazelle. Thou art the destroyer of all creatures. Thou art the supreme enjoyer of all things. Thou art that Pravritti whence all actions flow. Thou art that Nivritti or abstention from acts. Thou art observant of fasts and vows, thou art Eternal, thou art Unchangeable. Thou art he that residest in crematoria, thou art the possessor of the six well-known attributes of Lordship and the rest, thou residest in the heart of every creature, thou art he that enjoys all things with the senses, thou art the grinder of all sinful creatures. 4 Thou art he that deserves the salutations of all, thou art of great feats, thou art he that has penances for his wealth, thou createst all the elements at thy will, thou concealest thy real nature by putting on the guise of a lunatic. Thou art the Master of all the worlds and of all living creatures. Thou art of immeasurable form, thou art of vast body, thou art of the form of Righteousness, thou art of great fame, thou art of high Soul, thou art the Soul of all creatures, thou hast the universe for thy form. 5 Thou art of vast jaws (for thou swallowest the
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universe when the time comes for the dissolution of all things). Thou art the protector of all the lokas (the worlds). Thou art the soul residing in the inner heart and as such devoid of ahamkara originating from ignorance 1 and is one and undivided; Thou art anandam (gladness). Thou art he whose car is borne by mules. Thou art he that protects Jiva from the thunderbolt of rebirth. Thou art adorable. Thou art obtained by purity and self-restraint and vows. Thou art again the refuge of all kinds of vows and observances including purity and self-restraint. 2 Thou art the celestial artificer that is conversant with every art. Thou art Self-create (for no one has created thee). Thou art the beginning of all creatures and things. Thou art Hiranyagarbha, the Creator of all things. Thou art inexhaustible puissance and felicity. 3 Thou hast a hundred eyes, thou hast eyes of vast power. Thou art Soma. 4 Thou art he that causest all righteous creatures assume shapes of glory for shining in the firmament. Thou art Chandramas, thou art Surya, thou art the planet Saturn, thou art the descending node (of the moon), thou art the ascending node, thou art Mangala (Mars), and thou art Vrihaspati (Jupiter) and Sukra (Venus), thou art Vudha (Mercury) thou art the worshipper of Atri's wife, thou art he who shot his shaft in wrath at Sacrifice when Sacrifice fled away from him in the form of a deer. Thou art sinless. 5 Thou art possessed of penances that have conferred upon thee the power of creating the universe. Thou art possessed of penances that have rendered thee capable of destroying the universe. Thou art high minded (in consequence of thy great liberality towards thy devotees). Thou fulfillest the wishes of all who resign themselves to thee. Thou art the maker of the year (for it is thou
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who settest the wheel of Time revolving, by assuming the form of the sun and the planets). Thou art Mantra (in the form of Pranava and other sacred words and syllables). Thou art the authority for all acts (in the form of the Vedas and the scriptures). Thou art the highest Penance. Thou art devoted to Yoga. Thou art he who merges himself in Brahman (by Yoga-abstraction). Thou art the great seed (being the cause of causes). Thou art the displayer of what is unmanifest in the manifest form in which the universe exists. Thou art possessed of infinite might. Thou art he whose seed is gold. 1 Thou art omniscient, (being as thou art all things and the great knower). Thou art the cause of all things. Thou art he that has the seed of action (viz., ignorance and desire) for the means of sojourning from this world to the other and the other to this. 2 Thou hast ten arms. Thou hast winkless eyes (for thou seest at all times). Thou hast a blue throat (in consequence of thy bearing in thy throat the poison that arose upon churning the ocean and which, if not so borne, was capable of destroying the universe). Thou art the Lord of Uma. Thou art the origin of all the infinite forms that occur in the universe. Thou art he whose superiority is due to thyself. Thou art a hero in might (in consequence of thy having achieved such grand feats as the quick destruction of the triple city of the Asuras). Thou art inert matter (which cannot move unless co-existing with the Soul). Thou art all the tattwas (subjects of enquiry as counted by the Sankhyas). Thou art the ordainer and ruler of the tattwas. Thou art the chief of those beings that wait upon thee and are called Ganas. 3 Thou coverest infinite space. 4 Thou art Kama, the God of Desire. Thou art conversant with Mantras (in the sense of knowledge being thy penance). 5 Thou art the highest Mantra for thou art that philosophy which consists in the ascertainment of the nature and attributes of the soul (and its differences from the Non-soul). Thou art the cause of the universe (since all that exists has sprung from thy Soul). Thou art universal destroyer (for all that ceases to exist becomes merged unto thee who art as
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the unmanifest Brahman). Thou bearest in one of thy hands the calabash, and in another thou holdest the bow; in another hand thou bearest shafts and in another thou bearest a skull. Thou bearest the thunder-bolt. Thou art armed with the hundred-killer. 1 Thou art armed with the sword. Thou wieldest the battle-axe. Thou art armed with the Sula (trident). Thou art adorable. Thou host the sacrificial ladle in one of thy hands. Thou art of beautiful form. Thou art endued with abundant energy. Thou givest in the most liberal measure all that tends to adorn those that are devoted to thee. Thou wearest a turban on thy head. Thou art of beautiful face. Thou art he who swells with splendour and puissance. Thou art he that is humble and modest. Thou art exceedingly tall. Thou art he who has the senses for thy rays. 2 Thou art the greatest of preceptors. Thou art Supreme Brahman (being a state of pure felicitous existence). 3 Thou art he that took the shape of a jackal (for consoling the Brahmana who, when insulted by a wealthy Vaisya, had resolved to commit suicide). Thou art he whose object are all crowned with fruition, of themselves and without waiting for the puissance (derivable from penances). Thou art one who bears a bald head (as the sign of the mendicant order). Thou art one who does good to all creatures. Thou art unborn. Thou hast innumerable forms. Thou bearest all kinds of fragrance on thy person. The matted locks on thy head had sucked up the river Ganga when it first fell from heaven (although they again gave out the waters at the earnest solicitations of king Bhagiratha). Thou art the giver of sovereignty and lordship. 4 Thou art a Brahmacharin without having ever fallen away from the rigid vow of continence. Thou art distinguished for thy sexual continence. Thou always liest on thy back. Thou hast thy abode in Puissance. 5 Thou hast three matted locks on thy head. Thou art he that is clad in rags. Thou art Rudra (in consequence of thy fierceness). Thou art the celestial generalissimo, and thou art all pervading. Thou art he that moves about during the day. Thou art he that moves about in the night. 6 Thou
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art of fierce wrath. Thou art possessed of dazzling effulgence (born of Vedic study and penances). Thou art the slayer of the mighty Asura who had come in the form of an infuriate elephant for destroying thy sacred city of Varanasi. Thou art the slayer of such Daityas as become the oppressors of the universe. Thou art Kala or Time which is the universal destroyer. Thou art the supreme ordainer of the universe. Thou art a mine of excellent accomplishments. Thou art of the form of the lion and the tiger. Thou art he that is clad in the skin of an elephant. Thou art the Yogin who deceives Time by transcending its irresistible influence. Thou art the original sound. 1 Thou art the fruition of all desires. Thou art he that is adored in four ways. 2 Thou art a night-wanderer (like Vetala and others). Thou art he that wanders in the company of spirits. Thou art he that wanders in the company of ghostly beings. Thou art the Supreme Lord of even Indra and the other celestials. Thou art he that hast multiplied himself infinitely in the form of all existent and non-existent things. Thou art the upholder of both Mahat and all the innumerable combinations of the five primal elements. Thou art the primeval Ignorance or Tamas that is known by the name of Rahu. Thou art without measure and hence infinite. Thou art the supreme End that is attained by the Emancipate. Thou art fond of dancing. Thou art he that is always engaged in dancing. Thou art he that causes others to dance. Thou art the friend of the universe. Thou art he whose aspect is calm and mild. Thou art endued with penances puissant enough to create and destroy the universe. Thou art he who binds all creatures with the bonds of thy illusion. Thou art he that transcends destruction. Thou art he who dwells on the mount Kailasa. Thou transcendest all bonds and art unattached in respect of all things, like Space. Thou art possessed of a thousand arms. Thou art victory. Thou art that perseverance which is the cause of success or victory. Thou art without idleness or procrastination that interferes with persevering activity. Thou art dauntless. Thou art fear, Thou art he who put a stop to Vali's sacrifice. 3 Thou fulfillest the desires of all thy devotees. Thou art the destroyer of Daksha's sacrifice. Thou art amiable. Thou art slightly amiable. Thou art exceedingly fierce and robbest all creatures of their energy. Thou art the slayer of the Asura Vala. Thou art always cheerful. Thou art of the form of wealth which is coveted by all. Thou hast never been vanquished. 4 There is none more adorable than thou. Thou art he who
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utters deep roars (in the form of Ocean). Thou art that which is so deep that no one can measure it (because thou art of the form of space). Thou art he whose puissance and the might of whose companions and of the bull have never been measured by anybody. Thou art the tree of the world (whose roots extend upwards and branches hang downwards). Thou art the banian. 1 Thou art he that sleeps on a human leaf when the universe, after dissolution, becomes one infinite expanse of water. Thou art he that shows compassion to all worshippers assuming as thou listest, the form of Hari or Hara or Ganesa or Arka or Agni or Wind, etc. Thou art possessed of teeth that are exceedingly sharp (since thou art competent to chew innumerable worlds even as one munches nuts and swallows them speedily). Thou art of vast dimensions in respect of thy forms. Thou art possessed of a mouth that is hast enough to swallow the universe at once. Thou art he whose troops are adored everywhere. 2 Thou art he who dispelled all the fears of the deities when the prince of elephants had to be captured. Thou art the seed of the universe. Thou art he who has for his vehicle the same bull that forms again the device on his banner in battle. Thou hast Agni for thy soul. Thou art Surya who has green steeds yoked unto his car. Thou art the friend of Jiva. Thou art he that is conversant with the proper time for the accomplishment of all religious acts. Thou art he unto whom Vishnu paid his adorations (for obtaining his celebrated discus). Thou art the sacrifice being in the form of Vishnu. Thou art the ocean. Thou art the Barabanala Mare's head that ranges within the ocean, ceaselessly vomitting fire and drinking the saline waters as if they were sacrificial butter. Thou art Wind, the friend of Agni. Thou art of tranquil soul like the ocean when at rest and unstirred by the mildest breeze. Thou art Agni that drinks the libations of clarified butter poured in sacrifices with the aid of Mantras. Thou art he whom it is difficult to approach. Thou art he whose effulgence spreads over the infinite universe. Thou art ever skilful in battle. Thou art well conversant with the time when one should engage in battle so that victory may be achieved. Thou art that science which treats of the motions of heavenly bodies. 3 Thou art of the form of success or victory. Thou art he whose body is Time (for thy body is never subject to destruction). Thou art a householder for thou wearest a tuft of hair on thy head Thou art a Sanyasin for thy head is bald. Thou wearest matted locks on thy head (being, as thou art, a Vanaprastha). 4 Thou art distinguished for
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thy fiery rays (for the effulgent path by which the righteous proceed is identical with thee). Thou art he that appears in the firmament in the heart encased in the body of every creature. 1 Thou art he who enters into the cranium (brain) of every creature. Thou bearest the wrinkles of age. Thou bearest the bamboo flute. Thou hast also the tabour. Thou bearest the musical instrument called Tali. Thou hast the wooden vessel used for husking grain. Thou art he who covers that illusion which covers Yama. 2 Thou art an astrologer inasmuch as thy understanding is always directed towards the motion of the wheel of time which is made up of the luminaries in the firmament. Thou art Jiva whose understanding is directed to things that are the result of the attributes of Sattwa, Rajas, and Tamas. Thou art that in which all things merge when dissolution overtakes them. Thou art stable and fixed, there being nothing in thee that is subject to change or mutation of any kind. Thou art the Lord of all creatures. Thy arms extend all over the vast universe. Thou art displayed in innumerable forms that are but fractions of thyself. Thou pervadest all things. 3 Thou art he that has no mouth (for thou enjoyest not the objects of thy own creation). Thou art he who frees thy creatures from the bonds of the world. Thou art easily attainable. 4 Thou art he that manifested himself with a golden mail. 5 Thou art he that appears in the phallic emblem. 'Thou art he that wanders in the forests in quest of fowls and animals. Thou art he that wanders over the Earth. Thou art, he that is omnipresent. Thou art the blare that is produced by all the trumpets blown in the three worlds. Thou art he that has all creatures for his relatives. 6 Thou art of the form of a snake (for thou art identical with the mighty Naga named Sesha). Thou art he that lives in mountain caves (like Jaigishavya), or any other Yogin. Thou art identical with Guha (the celestial generalissimo). Thou wearest garlands of flowers. Thou art he who enjoys the happiness that springs from the possession of worldly objects. 7 Thou art he from whom all creatures have derived
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their three states of birth, existence, and destruction. Thou art he that upholds all things that exist or occur in the three stages of time viz., the Past, the Present, and the Future. Thou art he that frees creatures from the effects of all acts belonging to previous lives as well as those accomplished in the present life and from all the bonds due to Ignorance and Desire. Thou art he who is the binder or Asura chiefs. Thou art he who is the slayer of foes in battle. 1 Thou art that which is attainable by knowledge alone. Thou art Durvasas. Thou art he who is waited upon and adored by all the righteous. Thou art he who causes the fall of even Brahma and the others. Thou art he that gives unto all creatures the just share of joy and grief that each deserves according to his own acts. Thou art he that is incomparable. Thou art well conversant with the shares that are given and appropriated in sacrifices. 2 Thou residest in every place. Thou wanderest everywhere. Thou art he that has mean vestments. 3 Thou art Vasava. Thou art immortal. Thou art identical with the Himavat mountains. Thou art the maker of pure gold. Thou art without acts. Thou upholdest in thyself the fruits of all acts. Thou art the foremost of all creatures that are regarded as upholders. 4 Thou art he that has bloody eyes. Thou art he that has eyes whose vision extends over the infinite universe. Thou art he that has a car whose wheels are ever victorious. Thou art he that is possessed of vast learning. Thou art he that accepts thy devotees for thy servants. Thou art he that restrains and subjugates thy senses. Thou art he that acts. Thou wearest clothes whose warp and woof are made of snakes. Thou art Supreme. Thou art he who is the lowest of the celestials. 5 Thou art he that is well-grown. Thou ownest the musical instrument called Kahala. Thou art the giver of every wish. Thou art the embodiment of grace in all the three stages of Time, viz., the Past, the Present, and the Future. Thou art possessed of might that is always well spent. Thou art he who had assumed the form of Valarama (the elder brother of Krishna). Thou art the foremost of all colleted things, being Emancipation or the highest of all ends to which creatures attain. Thou art the giver of all things. Thy face is turned towards all directions, Thou art he from whom diverse creatures have sprung even as all forms have sprung from space or are modifications or that primal element. Thou art
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he who falls into the pit called body. 1 Thou art he that is helpless (for, falling into the pit constituted by the body, thou canst not transcend the sorrow that is thy portion). Thou residest in the firmament of the heart. Thou art exceedingly fierce in form. Thou art the Deity called Ansu. Thou art the companion of Ansu and art called Aditya. Thou art possessed of innumerable rays. Thou art endued with dazzling effulgence. Thou hast the speed of the Wind. 2 Thou art possessed of speed that is greater than that of the Wind. Thou art possessed of the speed of the mind. Thou art Nishachara as thou enjoyest all things, being invested with Ignorance. 3 Thou dwellest in every body. Thou dwellest with Prosperity as thy companion. Thou art he that imparts knowledge and instruction. Thou art he who imparts instruction in utter silence. Thou art he that observes the vow of taciturnity (for thou instructest in silence). Thou art he who passes out of the body, looking at the soul. 4 Thou art he that is well adored. Thou art the giver of thousands (since the lord of all the treasures derived those treasures of his from thee). Thou art the prince of birds, (being Garuda the son of Vinata and Kasyapa). Thou art the friend that renders aid. Thou art possessed of exceeding effulgence (for thy splendour is like that of a million suns risen together). Thou art the Master of all created beings. Thou art he who provokes the appetites. Thou art the deity of Desire. Thou art of the form of lovely women that are coveted by all. Thou art the tree of the world. Thou art the Lord of Treasures. Thou art the giver of fame. Thou art the Deity that distributes unto all creatures the fruits (in the form of joys and griefs) of their acts. Thou art thyself those fruits which thou distributest. Thou art the most ancient (having existed from a time when there was no other existent thing). Thou art competent to cover with a single footstep of thine all the three worlds. Thou art Vamana (the dwarf) who deceived the Asura chief Vali (and depriving him of his sovereignty restored it unto Indra). Thou art the Yogin crowned with success (like Sanatkumara and others). Thou art a great Rishi (like Vasishtha and others). Thou art one whose objects are always crowned with success (like Rishava or Dattatreya). Thou art a Sanyasin (like Yajnavalkya and others). Thou art he that is adorned with the marks of the mendicant order. Thou art he that is without such marks. 5 Thou art he that transcends the usages of the mendicant order. Thou art he that assures all creatures from every sort of fear. Thou art
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without any passions thyself (so that glory and humiliation are alike to thee). Thou art he that is called the celestial generalissimo. Thou art that Visakha who took his rise from the body of the celestial generalissimo when Indra hurled his thunder-bolt at him. Thou art conversant with the sixty tattwas or heads of enquiry in the universe. Thou art the Lord of the senses (for these achieve their respective functions guided by thee). Thou art he that is armed with the thunder-bolt (and that rives the mountains). Thou art infinite. Thou art the stupefier of Daitya ranks in the field of battle. Thou art he that moves his car in circles among his own ranks and that makes similar circles among the ranks of his foes and who conies back safe and sound after devastating then. Thou art he that is conversant with the lowest depth of the world's ocean (in consequence of thy knowledge of Brahman). Thou art he called Madhu (who has founded the race in which Krishna has taken his birth). Thou hast eyes whose colour resembles that of honey. Thou art he that has taken birth after Vrihaspati. 1 Thou art he that does the acts which Adhyaryus have to do in sacrifices. Thou art he who is always adored by persons whatever their modes of life. Thou art devoted to Brahman. Thou wanderest amongst the habitations of men in the world (in consequence of thy being a mendicant). Thou art he that pervadest all beings. Thou art he that is conversant with truth. Thou knowest and guidest every heart. Thou art he that overspreads the whole universe. Thou art he that collects or stores the good and bad acts of all creatures in order to award them the fruits thereof Thou art he that lives during even the night that follows the universal dissolution. Thou art the protector wielding the bow called Pinaka. Thou residest in even the Daityas that are the marks at which shootest thy arrows. Thou art the author of prosperity. Thou art the mighty ape Hanuman that aided Vishnu in the incarnation of Rama in his expedition against Ravana. Thou art the lord of those Ganas that are thy associates, Thou art each member of those diverse Ganas. Thou art he that gladdens all creatures. Thou art the enhancer of the joys of all. 2 Thou takest away the sovereignty and prosperity of even such high beings as Indra and others. Thou art the universal slayer in the form of Death. Thou art he that resides in the four and sixty Kalas. Thou art very great. Thou art the Grandsire (being the sire of the great sire of all). Thou art the supreme phallic emblem that is adored by both deities and Asuras. Thou art of agreeable and beautiful features. Thou art he who presides over the variety of evidences and tendencies for action and non-action. Thou art the lord of vision. Thou art the Lord of Yoga (in consequence of thy withdrawing all the senses into the heart and combining them together in that place). Thou art
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he that upholds the Krita and the other ages (by causing them to run ceaselessly). Thou art the Lord of seeds (in consequence of thy being the giver of the fruits of all acts good and bad). Thou art the original cause of such seeds. Thou actest in the ways that have been pointed out in the scriptures beginning with those that treat of the Soul. Thou art he in whom reside might and the other attributes. Thou art the Mahabharata and other histories of the kind. Thou art the treatises called Mimansa. Thou art Gautama (the founder of the science of dialectics). Thou art the author of the great treatise on Grammar that has been named after the Moon. Thou art he who chastises his foes. Thou art he whom none can chastise. Thou art he who is sincere in respect of all his religious acts and observances. Thou art he that becomes obedient to those that are devoted to thee. Thou art he that is capable of reducing others to subjection. Thou art he who foments quarrels among the deities and the Asuras. Thou art he who has created the four and ten worlds (beginning with Bhu). Thou art the protector and cherisher of all Beings commencing from Brahma and ending with the lowest forms of vegetable life (like grass and straw). Thou art the Creator of even the five original elements. Thou art he that never enjoys anything (for thou art always unattached). Thou art free from deterioration. Thou art the highest form of felicity. Thou art a deity proud of his might. Thou art Sakra. Thou art the chastisement that is spoken of in treatises on morality and is inflicted on offenders. Thou art of the form of that tyranny which prevails over the world. Thou art of pure Soul. Thou art stainless (being above faults of every kind). Thou art worthy of adoration. Thou art the world that appears and disappears ceaselessly. Thou art he whose grace is of the largest measure. Thou art he that has good dreams. Thou art a mirror in which the universe is reflected. Thou art he that has subjugated all internal and external foes. Thou art the maker of the Vedas. Thou art the maker of those declarations that are contained in the Tantras and the Puranas and that are embodied in language that is human. 1 Thou art possessed of great learning. Thou art the grinder of foes in battle. Thou art he that resides in the awful clouds that appear at the time of the universal dissolution. Thou art most terrible (in consequence of the dissolution of the universe that thou bringest about). Thou art he who succeeds in bringing all persons and all things into thy subjection. Thou art the great Destroyer. Thou art he that has fire for his energy. Thou art he whose energy is mightier than fire. Thou art the Yuga-fire that consumes all things. Thou art he that is capable of being gratified by means of sacrificial libations. Thou art water and other liquids that are poured in sacrifices with the aid of Mantras. Thou art in the form of the Deity of Righteousness, the distributor of the fruits that attach to acts good and bad. Thou art the giver of felicity. Thou art always endued with effulgence. Thou art of the form of fire. Thou art of the complexion of the emerald. Thou art
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always present in the phallic emblem. Thou art the source of blessedness. Thou art incapable of being baffled by anything in the prosecution of your objects. Thou art the giver of blessings. Thou art of the form of blessedness. Thou art he unto whom is given a share of sacrificial offerings. Thou art he who distributes unto each his share of that is offered in sacrifices. Thou art endued with great speed. Thou art he that is dissociated from all things. Thou art he that is possessed of the mightiest limb. Thou art he that is employed in the act of generation. Thou art of a dark complexion, (being of the form of Vishnu). Thou art of a white complexion (being of the form of Samva, the son of Krishna). Thou art the senses of all embodied creatures. Thou art possessed of vast feet. Thou hast vast hands. Thou art of vast body. Thou art endued with wide extending fame. Thou hast a vast head. 1 Thou art of vast measurements. Thou art of vast vision. Thou art the home of the darkness of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed of vast years. Thou hast vast lips. Thou art he that has vast cheeks. Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck. Thou art he that tears the bond of body. 2 Thou hast a vast chest. Thou hast a vast bosom. Thou art the inner soul which resides in all creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable worlds hang down like fruits hanging down from a tree. Thou art he who stretches his lips at the time of the universal dissolution for swallowing the universe. Thou art the ocean of milk. Thou hast vast teeth. Thou hast vast jaws. Thou hast a vast bristle. 3 Thou hast hair of infinite length. Thou hast a vast stomach. Thou hast matted locks of vast length. Thou art ever cheerful. Thou art of the form of grace. Thou art of the form of belief. Thou art he that has mountains for his bow (or weapons in battle). Thou art he that is full of affection to all creatures like a parent towards his offspring. Thou art he that has no affection. Thou art unvanquished. Thou art exceedingly devoted to (Yoga) contemplation. 4 Thou art of the form of the tree of the world. 5 Thou art he that is indicated by the tree of the world. 6 Thou art never satiated when eating (because of thy being of the form of fire, for of all elements, fire is never satiated with the quantity offered it for consumption).
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[paragraph continues] Thou art he that has the Wind for thy vehicle for going from place to place (in consequence of thy identity with fire). Thou art he that rangest over hills and little eminences. Thou art he that has his residence on the mountains of Meru. Thou art the chief of the celestials. Thou hast the Atharvans for thy head. Thou hast the Samans for thy mouth. Thou hast the thousand Richs for thy immeasurable eyes. Thou hast the Yajushes for thy feet and hands. 1 Thou art the Upanishads. Thou art the entire body of rituals (occurring in the scriptures). Thou art all that is mobile. Thou art he whose solicitations are never unfulfilled. Thou art he who is always inclined to grace. Thou art he that is of beautiful form. Thou art of the form of the good that one does to another. Thou art that which is dear. Thou art he that always advances towards thy devotees (in proportion as these advance for meeting thee). Thou art gold and other precious metals that are held dear by all. Thy effulgence is like that of burnished gold. Thou art the navel (of the universe). Thou art he that makes the fruits of sacrifices grow (for the benefit of those that perform sacrifices to thy glory). Thou art of the form of that faith and devotion which the righteous have in respect of sacrifices. Thou art the artificer of the universe. Thou art all that is immobile (in the form of mountains and other inert objects). Thou art the two and ten stages of life through which a person passes. 2 Thou art he that causes fright (by assuming the intermediate states between the ten enumerated). Thou art the beginning of all things. Thou art he that unites Jiva with Supreme Brahman through Yoga. Thou art identifiable with that Yoga which causes such a union between Jiva and Supreme Brahman. Thou art unmanifest (being the deepest stupefaction). Thou art the presiding deity of the fourth age (in consequence of thy identity with lust and wrath and cupidity and other evil passions that flow from that deity). 3 Thou art eternal Time (because of thy being of the form of that ceaseless succession of birth and death that goes on in the universe). Thou art of the form of the Tortoise. 4 Thou art worshipped by the Destroyer himself. Thou livest in the midst of associates. Thou admittest thy devotees as members of thy Gana. Thou
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hast Brahma himself for the driver of thy car. Thou sleepest on ashes. 1 Thou protectest the universe with ashes. 2 Thou art he whose body is made of ashes. 3 Thou art the tree that grants the fruition of all wishes. Thou art of the form of those that constitute thy Gana. Thou art the protector of the four and ten regions. Thou transcendent all the regions. Thou art full, (there being no deficiency). Thou art adored by all creatures. Thou art white (being pure and stainless). Thou art he that has his body, speech and mind perfectly stainless. Thou art he who has attained to that purity of existence which is called Emancipation. Thou art he who is incapable of being stained by impurity of any kind. Thou art he who has been attained to by the great preceptors of old. Thou residest in the form of Righteousness or duly in the four modes of life. Thou art that Righteousness which is of the form of rites and sacrifices. Thou art of the form of that skill which is possessed by the celestial artificer of the universe. Thou art he who is adored as the primeval form of the universe. Thou art of vast arms. Thy lips are of a coppery hue. Thou art of the form of the vast waters that are contained in the Ocean. Thou art exceedingly stable and fixed (being of the form of mountains and hills). Thou art Kapila. Thou art brown. Thou art all the hues whose mixture produces white. Thou art the period of life. Thou art ancient. Thou art recent. Thou art a Gandharva. Thou art the mother of the celestials in the form of Aditi (or the mother of all things, in the form of Earth). Thou art Garuda, the prince of birds, born of Vinata by Kasyapa, otherwise called Tarkshya. Thou art capable of being comprehended with ease. Thou art of excellent and agreeable speech. Thou art he that is armed with the battle-axe. Thou art he that is desirous of victory. Thou art he that assists others in the accomplishment of their designs. 4 Thou art an excellent friend. 5 Thou art he that bears a Vina made of two hollow gourds. Thou art of terrible wrath (which thou displayest at the time of the universal dissolution). Thou ownest for thy offspring, beings higher than men and deities (viz., Brahma and Vishnu). Thou art of the form of that Vishnu who floats on the waters after the universal dissolution. Thou devourest all things with great ferocity. Thou art he that procreates offspring. Thou art family and race, continuing from generation to generation.
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[paragraph continues] Thou art the blare that a bamboo flute gives out. Thou art faultless. Thou art he every limb of whose body is beautiful. Thou art full of illusion. Thou dost good to others without expecting any return. Thou art Wind. Thou art Fire. Thou art the bonds of the worlds which bind Jiva. Thou art the creator of those bonds. Thou art the tearer of such bonds. Thou art he that dwells with even the Daityas (who are the foes of all sacrifices). Thou dwellest with those that are the foes of all acts (and that have abandoned all acts). Thou art of large teeth, and thou art of mighty weapons. Thou art he that has been greatly censured. Thou art he that stupefied the Rishis dwelling in the Daruka forest. Thou art he that did good unto even thy detractors, viz., those Rishis residing in the Daruka forest. Thou art he who dispels all fears and who dispelling all the fears of those Rishis gave them Emancipation. Thou art he that has no wealth (in consequence of his inability to procure even his necessary wearing apparel). Thou art the lord of the celestials. Thou art the greatest of the gods (in consequence of thy being adored by even Indra and others that are regarded as the highest of the celestials). Thou art an object of adoration with even Vishnu. Thou art the slayer of those that are the foes of the deities. Thou art he that resides (in the form of the snake Sesha) in the nethermost region. 1 Thou art invisible but capable of being comprehended, even as the wind which though invisible is perceived by every body. Thou art he whose knowledge extends to the roots of everything and unto whom all things, even in their inner nature, are known. Thou art the object that is enjoyed by him that enjoys it. Thou art he among the eleven Rudras who is called Ajaikapat. Thou art the sovereign of the entire universe. Thou art of the form of all Jivas in the universe (in consequence of thy being covered by the three well-known attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject to those three attributes. Thou art he that transcends all attributes and is a state of pure existence which is incapable of being described with the aid of any adjective that language can yield. Thou art the prince of physicians called Dhanwantari. Thou art a comet (in consequence of the calamities that flow from thee unto the sinful). Thou art the celestial generalissimo called Skanda. Thou art the king of the Yakshas, called Kuvera, who is thy inseparable associate and who is the Lord of all treasures in the world. Thou art Dhatri. Thou art Sakra. Thou art Vishnu. Thou art Mitra. Thou art Tashtri (the celestial artificer). Thou art the Pole Star. Thou art he that upholds all things. Thou art he called Prabhava amongst the Vasus. Thou art the wind which is capable of going everywhere (being the Sutra-atma that connects all things in the universe with a thread). Thou art Aryaman. Thou art Savitri. Thou art Ravi. Thou art that ancient king of great celebrity known by the name of Ushangu. Thou art he who protects all creatures in diverse ways. Thou art Mandhatri (because of thy competence to gratify all creatures). Thou art he from whom all creatures start into life. Thou art he who exists in diverse
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form. Thou art he who causes the diverse hues to exist in the universe. Thou art he who upholds all desires and all attributes (because of these flowing from thee). Thou art he who has the lotus on thy navel. 1 Thou art he within whose womb are innumerable mighty creatures. Thou art of face as beautiful as the moon. Thou art wind. Thou art fire. Thou art possessed of exceeding might. Thou art endued with tranquillity of soul. Thou art old. Thou art he that is known with the aid of Righteousness. 2 Thou art Lakshmi. Thou art the maker of the field of those actions (by which persons adore the supreme Deity). Thou art he who lives in the field of action. Thou art the soul of the field of action. Thou art the medicine or provoker of the attributes of sovereignty and the others. 3 All things lie in thee (for, as the Srutis declare, all things becomes one in thee, thyself being of the nature of that unconsciousness which exhibits itself in dreamless slumber). Thou art the lord of all creatures endued with life-breaths. Thou art the god of the gods. Thou art he who is attached to felicity. Thou art Sat (in the form of cause). Thou art Asat (in the form of effect). Thou art he who possesses the best of all things. Thou art he who resides on the mountains of Kailasa. Thou art he who repairs to the mountains of Himavat. Thou washest away all things besides thee like a mighty current washing away trees and other objects standing on its banks. Thou art the maker of Pushkara and other large lakes and pieces of natural water. Thou art possessed of knowledge of infinite kinds. Thou art the giver of infinite blessings. Thou art a merchant (who conveys the goods of this country to that country and brings the goods of that country to this for the convenience of human beings). Thou art a carpenter. Thou art the tree (of the world that supplies the timber for thy axe). Thou art the tree called Vakula (Mimusops Elengi, Linn.) Thou art the sandal-wood tree (Santalum album, Linn.). Thou art the tree called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). Thou art he whose neck is very strong. Thou art he whose shoulder joint is vast. Thou art not restless (but endued with steadiness in all thy acts and in respect of all thy faculties). Thou art the principal herbs and plants with their produce (in the form of rice and wheat and the other varieties of grain). Thou art he that grants success upon others in respect of the objects upon which they bestow their heart. Thou art all the correct conclusions in respect of both the Vedas and Grammar. 4 Thou art he who utters leonine roars. Thou art endued with leonine fangs. Thou ridest on the back of a lion for performing thy journeys. Thou ownest
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a car that is drawn by a lion. Thou art he called the truth of truth. 1 Thou art he whose dish or plate is constituted by the Destroyer of the universe. 2 Thou art always engaged in seeking the good of the worlds. Thou art he who rescues all creatures from distress (and leads them to the felicity of Emancipation). Thou art the bird called Saranga. Thou art a new (Young) swan. Thou art he who is displayed in beauty in consequence of the crest thou bearest on thy head (like the cock or the peacock). Thou art he who protects the place where assemblies of the wise sit for dispensing justice. Thou art the abode of all creatures. Thou art the cherisher of all creatures. Thou art Day and Night (which are the constituent elements of Eternity). Thou art he that is without fault and therefore, never censured. Thou art the upholder of all creatures. Thou art the refuge of all creatures. Thou art without birth. Thou art existent. Thou art ever fruitful. Thou art endued with Dharana and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou art the giver of food. Thou art he who upholds the life-breaths of living creatures. Thou art endued with patience. Thou art possessed of intelligence. Thou art endued with exertion and cleverness. Thou art honoured by all. Thou art the giver of the fruits of Righteousness and sin. Thou art the cherisher of the senses (for the senses succeed in performing their respective functions in consequence of thee that presidest over them). Thou art the lord of all the luminaries. Thou art all collections of objects. Thou art he whose vestments are made of cowhides. Thou art he who dispels the grief of his devotees. Thou hast a golden arm. Thou art he who protects the bodies of Yogins who seek to enter their own selves. Thou art he who has reduced to nothingness all his foes. 3 Thou art he the measure of whose gladness is very great. Thou art he who achieved victory over the deity of desire that is irresistible. Thou art he who has subjugated his senses. Thou art the note called Gandhara in the musical octave. Thou art he who has an excellent and beautiful home (in consequence of its being placed upon the delightful mountains of Kailasa). Thou art he who is ever attached to penances. Thou art of the form of cheerfulness and contentment. Thou art he called vast or infinite. 4 Thou art he in whose honour the foremost of hymns has been composed. Thou art he whose dancing is characterised by vast strides and large leaps. Thou art he who is adored with reverence by the diverse tribes of Apsaras. Thou art he who owns a vast standard (bearing the device of the bull). Thou art the mountains of Meru. Thou art he who roves among all the summits
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of that great mountain. Thou art so mobile that it is very difficult to seize thee. Thou art capable of being explained by preceptors to disciples, although thou art incapable of being described in words. Thou art of the form of that instruction which preceptors impart to disciples. Thou art he that can perceive all agreeable scents simultaneously or at the same instant of time. Thou art of the form of the porched gates of cities and palaces. Thou art of the form of the moats and ditches that surround fortified towns and give the victory to the besieged garrison. Thou art the Wind. Thou art of the form of fortified cities and towns encompassed by walls and moats. Thou art the prince of all winged creatures, (being, as thou art, of the form of Garuda). Thou art he who multiplies the creation by union with the opposite sexes. Thou art the first of all in respect of virtues and knowledge. Thou art superior to even him who is the first of all in virtues and knowledge. Thou transcendest all the virtue and knowledge. Thou art eternal and immutable as also dependent on thyself. Thou art the master and protector of the deities and Asuras. Thou art the master and protector of all creatures. Thou art he who wears a coat of mail. Thou art he whose arms are competent to grind all foes. Thou art an object of adoration with even him who is called Suparvan in heaven. 1 Thou art he who grants the power of bearing or upholding all things. 2 Thou art thyself capable of bearing all things. Thou art fixed and steady (without being at all unstable). Thou art white or pure (being, as thou art, without any stain or blot). Thou bearest the trident that is competent to destroy (all things). 3 Thou art the grantor of bodies or physical forms unto those that constantly revolve in the universe of birth and death. Thou art more valuable than wealth. Thou art the conduct or way of the righteous (in the form of goodness and courtesy). Thou art he who had torn the head of Brahma after due deliberation (and not impelled by mere wrath). Thou art he who is marked with all those auspicious marks that are spoken of in the sciences of palmistry and phrenology and other branches of knowledge treating of the physical frame as the indicator of mental peculiarities. Thou art that wooden bar which is called the Aksha of a car and, therefore, art thou he who is attached to the car represented by the body. Thou art attached to all things (in consequence of thy pervading all things as their soul). Thou art endued with very great might, being as thou art a hero of heroes. Thou art the Veda. Thou art the Smritis, the Itihasas, the Puranas, and other scriptures. Thou art the illustrious deity of every sacred shrine. Thou art he who has the Earth for his car. Thou art the inert elements that enter into
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the composition of every creature. Thou art he who imparts life into every combination of those inert element. Thou art the Pranava and other sacred Mantras that instil life into dead matter. Thou art he that casts tranquil glances. Thou art exceedingly harsh (in consequence of thy being the destroyer of all things). Thou art he in whom are innumerable precious attributes and possessions. Thou hast a body that is red. Thou art he who has all the vast oceans as so many ponds filled for thy drinking. 1 Thou art the root of the tree of the world. Thou art exceedingly beautiful and shinest with surpassing grandeur. Thou art of the form of ambrosia or nectar. Thou art both cause and effect. Thou art an ocean of penances (being as thou art a great Yogin). Thou art he that desirous of ascending to the highest state of existence. Thou art he that has already attained to that state. Thou art he who is distinguished for the purity of his conduct and acts and observances. Thou art he who possessed of great fame (in consequence of the Righteousness of his behaviour). Thou art the ornament of armies (being as thou art of the form of prowess and courage), Thou art he who is adorned with celestial ornaments. Thou art Yoga. Thou art he from whom flow eternal time measured by Yugas and Kalpas. Thou art he who conveys all creatures from place. 2 Thou art of the form of Righteousness and sin and their intermixture (such as are displayed in the successive Yugas). Thou art great and formless. Thou art he who slew the mighty Asura that had approached against the sacred city of Varanasi in the form of an infuriate elephant of vast proportions. Thou art of the form of death. Thou givest to all creatures such fruition of their wishes as accords with their merits. Thou art approachable. Thou art conversant with all things that are beyond the ken of the senses. Thou art conversant with the Tattwas (and therefore, thoroughly fixed). Thou art he who incessantly shines in beauty. Thou wearest garlands that stretch down from thy neck to the feet. Thou art that Hara who has the Moon for his beautiful eye. Thou art the salt ocean of vast expanse. Thou art the first three Yugas (viz., Krita, Treta, and Dwapara). Thou art he whose appearance is always fraught with advantage to others. Thou art he who has three eyes (in the form of the scriptures, the preceptor, and meditation). Thou art he whose forms are exceedingly subtile (being as thou art the subtile forms of the primal elements). Thou art he whose ears are bored for wearing jewelled Kundalas. Thou art the bearer of matted locks. Thou art the point (in the alphabet) which indicates the nasal sound. Thou art the two dots i.e., Visarga (in the Sanskrit alphabet which indicate the sound of the aspirated H). Thou art possessed of an excellent face. Thou art the shaft that is shot by the warrior for encompassing the destruction of his foe. Thou art all the weapons that are used by warriors. Thou art endued with patience capable
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of bearing all things. Thou art he whose knowledge has arisen from the cessation of all physical and mental functions. 1 Thou art he who has become displayed as Truth in consequence of the cessation of all other faculties. Thou art that note which, arising from the region called Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with the mighty bow (called Pinaka). Thou art he who is the understanding and the desires that exist in all creatures, besides being the supreme upholder of all beings. Thou art he from whom all acts flow. Thou art that wind which rises at the time of the universal dissolution and which is capable of churning the entire universe even as the staff in the hands of the dairy-maid churns the milk in the milkpot. Thou art he that is full. Thou art he that sees all things. Thou art the sound that arises from slapping one palm against another. Thou art he the palm of whose hand serves as the dish or plate whence to take his food. Thou art he who is possessed of an adamantine body. Thou art exceedingly great. Thou art of the form of an umbrella. Thou art he who has an excellent umbrella. Thou art well-known to be identical with all creatures. Thou art he who having put forth three feet covered all the universe with two and wanted space for the remaining one. Thou art he whose head is bald. Thou art he whose form is exceedingly ugly and fierce. Thou art he who has undergone infinite modifications and become all things in the universe. Thou art he who bears the well-known badge of Sanyasa, viz., the stick. Thou art he who has a Kunda. Thou art he who is incapable of being attained to by means of acts. Thou art he who is identical with the green-eyed king of beasts (viz., the lion). Thou art of the form of all the points of the compass. Thou art he who is armed with the thunder. Thou art he who has a hundred tongues. Thou art he who has a thousand feet and thousand heads. 2 Thou art the lord and chief of the celestials. Thou art he that is made up of all the gods. Thou art the great Master or preceptor. Thou art he who has a thousand arms. Thou art he who is competent to obtain the fruition of every wish. Thou art he whose protection is sought by every one. Thou art he who is the creator of all the worlds. Thou art he who is the great cleanser of all from every kind of sin, in the form of shrines and sacred waters. Thou art he who has three high Mantras. 3 Thou art the youngest son of Aditi and Kasyapa, (being in the form of the dwarf who is otherwise known by the name of Upendra and who beguiled the Asura Vali of his lordship of the three worlds and restored it to the chief of the celestials). Thou art both black and tawny (being of the form which is known as Hari-Hara). Thou art the maker of
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the Brahmana's rod. 1 Thou art armed with the hundred-killer, the noose, and the dart. Thou art he that took his birth within the primeval lotus.
Thou art he who is endued with a vast womb. Thou art he who has the Vedas in his womb. Thou art he who takes his rise from that infinite waste of waters which succeeds the dissolution of the universe. Thou art he who is endued with rays of effulgent light. Thou art the creator of the Vedas. Thou art he who studies the Vedas. Thou art he who is conversant with the meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of all persons devoted to Brahman. Thou art of infinite forms. Thou art the bearer of innumerable bodies. Thou art endued with irresistible prowess. 2 Thou art the soul or nature that transcends the three universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of all Jivas. Thou art endued with the speed of the wind. Thou art possessed of the fleetness of the mind. Thou art always smeared with sandal-paste. Thou art the end of the stalk of the primeval lotus. 3 Thou art he who brought the celestial cow Surabhi down from a superior station to an inferior one by denouncing a curse upon her. 4 Thou art that Brahma who was unable to see thy end. Thou art adorned with a large wreath of Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art the wielder of the bow called Pinaka. Thou art the master of that knowledge which treats of Brahman. 5 Thou art he who has subjugated his senses by the aid of thy knowledge of Brahman. Thou art he who bearest Ganga on thy head. 6 Thou art the husband of Uma, the daughter of Himavat. Thou art mighty (in consequence of thy having assumed the form of the vast Boar for raising the submerged Earth). Thou art he who protects the universe by assuming diverse incarnations. Thou art worthy of adoration. Thou art that primeval Being with the equine head who recited the Vedas with a thundering voice. Thou art he whose grace is very great. Thou art the
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great subjugator. Thou art he who has slain all his foes (in the form of passions). Thou art both white and tawny (being as thou art half male and half female). 1 Thou art possessed of a body whose complexion is like that of gold. 2 Thou art he that is of the form of pure joy, (being, as thou art, above the five sheathes which the Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul. Thou art the foundation upon which rests that Ignorance which is called Pradhana and which, consisting of the three attributes of Sattwa, Rajas, and Tamas is the cause whence the universe has sprung. Thou art he whose faces are turned to every direction. 3 Thou art he who has three eyes (in the forms of the Sun, the Moon, and Fire). Thou art he who is superior to all creatures (in consequence of thy righteousness whose measure is the greatest). Thou art the soul of all mobile beings. Thou art of the form of the subtile soul (which is incapable of being perceived). Thou art the giver of immortality in the form of Emancipation as the fruit of all acts of righteousness achieved by creatures without the desire of fruits. 4 Thou art the preceptor of even those that are the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is endued with innumerable rays of light, who brings forth the universe, and who is of the form of that Soma which is drunk in sacrifices. Thou art Vyasa, the author of the Puranas and other sacred histories. Thou art the creations of Vyasa's brain (because of thy being identical with the Puranas and other sacred histories) both abridged and unabridged. Thou art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou art the Month. Thou art the Fortnight. Thou art those sacred Days that end or conclude these periods. Thou art the Kalas. Thou art the Kashthas. Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days and Nights. Thou art the Kshanas. 5 Thou art the soil upon which the tree of the universe stands. Thou art the seed of all creatures [being of the form of that Unmanifest Chaitanya (consciousness) endued with Maya or illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the sprout of Jiva, (being of the form of Consciousness which springs up after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou art Manifest (being seizable by the senses). Thou art the Father. Thou art the Mother. Thou art the Grandfather. Thou art the door to Heaven (because of thy identity with Penances). Thou art the door of the generation of all creatures (because of thy identity with desire). Thou art the door of
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[paragraph continues] Emancipation (because of thy identity with the absence of Desire which alone can lead to the merging into Brahman). Thou art those acts of righteousness which lead to the felicity of heaven. Thou art Nirvana (or that cessation of individual or separate existence which is Emancipation). Thou art the gladdener (who gives all kinds of joy to every creature). Thou art that region of Truth (to which they that are foremost in righteousness attain). Thou art superior to even that region of Truth which is attainable by the righteous. Thou art he who is the creator of both the deities and the Asuras. Thou art he who is the refuge of both the deities and the Asuras. Thou art the preceptor of both the deities and the Asuras (being as thou art of the form of both Vrihaspati and Sukra). Thou art he who is ever victorious. Thou art he who is ever worshipped by the deities and the Asuras. Thou art he who guides the deities and the Asuras even as the Mahamatra guides the elephant. Thou art the refuge of all the deities and the Asuras. Thou art he who is the chief of both the deities and the Asuras (being as thou art of the form of both India and Virochana). Thou art he who is the leader in battle of both the deities and the Asuras (being as thou art of the form of Karttikeya and Kesi, the leaders of the celestial and the Daitya armies). Thou art he who transcends the senses and shines by himself. Thou art of the form of the celestial Rishis like Narada and others. Thou art the grantor of boons unto the deities and Asuras (in the form of Brahman and Rudra). Thou art he who rules the hearts of the deities and the Asuras. Thou art he into whom the universe enters (when it is dissolved). Thus art the refuge of even him who is the ruler of the hearts of both the deities and the Asuras. Thou art he whose body is made up of all the deities. 1 Thou art he who has no Being superior to thee of whom to think. Thou art he who is the inner soul of the deities. Thou art he who has sprung from his own self. Thou art of the form of immobile things. Thou art he who covers the three worlds with three steps of his. Thou art possessed of great learning. Thou art stainless. Thou art he who is freed from the quality of Rajas. Thou art he who transcends destruction. Thou art he in whose honour hymns should be sung. Thou art the master of the irresistible elephant represented by Time. Thou art of the form of that lord of Tigers who is worshipped in the country of the Kalingas. 2 Thou art he who is called the lion among the deities (in consequence of the pre-eminence of thy prowess). Thou art he who is the foremost of men. Thou art endued with great wisdom. Thou art he who first takes a share of the offerings in sacrifice. Thou art imperceptible. Thou art the sum-total of all the deities. Thou art he in whom penances predominate. Thou art always in excellent Yoga. Thou art auspicious. Thou art armed with the thunder-bolt. Thou art the source whence the weapons called Prasas have taken their origin. Thou art he
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whom thy devotees attain to in diverse ways. Thou art Guha (the celestial generalissimo). Thou art the supreme limit of felicity. 1 Thou art identical with thy creation. Thou art he who rescues thy creatures from death (by granting them Emancipation). Thou art the cleanser of all including Brahma himself. Thou art of the form of bulls and other horned animals. Thou art he who is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera, the chief of the Yakshas. Thou art complete faultlessness. Thou art he who inspires gladness. Thou art all the celestials united together. Thou art the cessation of all things. Thou art all the duties that appertain to all the modes of life. Thou art he who has an eye on his forehead. Thou art he who sports with the universe as his marble ball. Thou art of the form of deer. Thou art endued with the energy that is of the form of knowledge and penance. Thou art the lord of all immobile things (in the form of Himavat and Meru). Thou art he who has subjugated his senses by various regulations and vows. Thou art he whose objects have all been fulfilled. Thou art identical with Emancipation. Thou art different from him whom we worship. Thou hast truth for thy penances. Thou art of a pure heart. Thou art he who presides over all vows and fasts (in consequence of thy being the giver of their fruits). Thou art the highest (being of the form of Turiya). Thou art Brahman. Thou art the highest refuge of the devotees. Thou art he who transcends all bonds (being Emancipate). Thou art freed from the linga body. Thou art endued with every kind of prosperity. Thou art he who enhances the prosperity of thy devotees. Thou art that which is incessantly undergoing changes.'
"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by reciting his names in the order of their importance. Who is there that can hymn the praises of the lord of the universe, that great Lord of all who deserves our adorations and worship and reverence, whom the very gods with Brahma at their head are unable to praise and whom the Rishis also fail to sing? Aided, however, by my devotion to him, and having received his permission, I have praised that Lord of sacrifices, that Deity of supreme puissance, that foremost of all creatures endued with intelligence. By praising with these names that enhance one's auspiciousness of the great lord of blessedness, a worshipper of devoted soul and pure heart succeeds in attaining to his own self. These names constitute a hymn that furnishes the best means of attaining to Brahman. With the aid of this hymn one is sure to succeed in attaining to Emancipation. Rishis and the deities all praise the highest deity by uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes gratified with those that hymn his praises so. The illustrious deity is always full of compassion towards his devotees. Endued with omnipotence, he it is that gives Emancipation to those that worship him. So also, they among men that are foremost, that are possessed of faith and devotion hear and recite for others
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and utter with reverence the praises of that highest and eternal Lord viz. Isana, in all their successive lives and adore him in thought, word, and deed, and adoring him thus at all times, viz. when they are lying or seated or walking or awake or opening the eyelids or shutting them, and thinking of him repeatedly, become objects of reverence with all their fellowmen and derive great gratification and exceeding joy. When a creature becomes cleansed of all his sins in course of millions of births in diverse orders of being, it is then that devotion springs up in his heart for Mahadeva. It is through good luck alone that undivided devotion to Bhava who is the original cause (of the universe) fully springs up in the heart of one that is conversant with every mode of worshipping that great Deity. 1 Such stainless and pure devotion to Rudra, that has singleness of purpose and that is simply irresistible in its course, is seldom to be found among even the deities, and never among men. It is through the grace of Rudra that such devotion arises in the hearts of human beings. In consequence of such devotion, men, identifying themselves wholly with Mahadeva, succeed in attaining to the highest success. The illustrious Deity who is always inclined to extend his grace towards them that seek him with humility, and throw themselves with their whole soul upon him rescues them from the world. Except the great Deity who frees creatures from rebirth, all other gods constantly nullify the penances of men, for men have no other source of puissance that is as great as these. 2 It was even thus Tandi of tranquil soul, resembling Indra himself in splendour, praised the illustrious Lord of all existent and non-existent things,--that great Deity clad in animal skins. Indeed, Brahma had sung this hymn in the presence of Sankara. Thou art a Brahmana (being conversant with Brahman and devoted to those that are conversant with Brahman). Thou shalt, therefore, comprehend it well. This is cleansing, and washes away all sins. This confers Yoga and Emancipation and heaven and contentment. He who recites this hymn with undivided devotion to Sankara succeeds in attaining to that high end which is theirs that are devoted to the doctrines of the Sankhya philosophy. That worshipper who recites this hymn daily for one year with singleness of devotion succeeds in obtaining the end that he desires. This hymn is a great mystery. It formerly resided in the breast of Brahma the Creator. Brahma imparted it unto Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras. From the Rudras Tandi got it. Indeed Tandi acquired it in the region of Brahman as the reward of his severe austerities. Tandi communicated it to Sukra, and Sukra of Bhrigu's race communicated it
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to Gautama. Gautama in his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu communicated it unto Narayana of great intelligence, numbered among the Sadhyas and held exceedingly dear by him. The illustrious Narayana, numbered among the Sadhyas and possessed of glory that knows no diminution, communicated it to Yama. Vaivaswat Yama communicated it to Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of my vows and fasts. To thee, O slayer of foes, I communicate that hymn unheard by others. This hymn leads to heaven. It dispels disease and bestows long life. This is worthy of the highest praise, and is consistent with the Vedas.'
"Krishna continued, 'That person, O Partha, who recites this hymn with a pure heart observing the vow of Brahmacharyya, and with his senses under control, regularly for one whole year, succeeds in obtaining the fruits of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and Yatudhanas and Guhyakas and snakes can do no injury to him.'"

 

 

Book 13
Chapter 18

 

 

 

1 [v]
      mahāyogī tataḥ prāha kṛṣṇadvaipāyano muniḥ
      paṭhasva putra bhadraṃ te prīyatāṃ te maheśvaraḥ
  2 purā putra mayā merau tapyatā paramaṃ tapaḥ
      putra hetor mahārāja stava eṣo 'nukīrtitaḥ
  3 labdhavān asmi tān kāmān ahaṃ vai pāṇḍunandana
      tathā tvam api śarvād dhi sarvān kāmān avāpsyasi
  4 catuḥ śīrṣas tataḥ prāha śakrasya dayitaḥ sakhā
      ālambayāna ity eva viśrutaḥ karuṇātmakaḥ
  5 mayā gokarṇam āsādya tapas taptvā śataṃ samāḥ
      ayonijānāṃ dāntānāṃ dharmajñānāṃ suvarcasām
  6 ajarāṇām aduḥkhānāṃ śatavarṣa sahasriṇām
      labdhaṃ putraśataṃ śarvāt purā pāṇḍunṛpātmaja
  7 vālmīkiś cāpi bhagavān yudhiṣṭhiram abhāṣata
      vivāde sāmni munibhir brahmaghno vai bhavān iti
      uktaḥ kṣaṇena cāviṣṭas tenādharmeṇa bhārata
  8 so 'ham īśānam anagham astauṣaṃ śaraṇaṃ gataḥ
      muktaś cāsmy avaśaḥ pāpāt tato duḥkhavināśanaḥ
      āha māṃ tripuraghno vai yaśas te 'gryaṃ bhaviṣyati
  9 jāmadagnyaś ca kaunteyam āha dharmabhṛtāṃ varaḥ
      ṛṣimadhye sthitas tāta tapann iva vibhāvasuḥ
  10 pitṛvipra vadhenāham ārto vai pāṇḍavāgraja
     śucir bhūtvā mahādevaṃ gatavāñ śaraṇaṃ nṛpa
 11 nāmabhiś cāstuvaṃ devaṃ tatas tuṣṭo 'bhavad bhavaḥ
     paraśuṃ ca dadau devo divyāny astrāṇi caiva me
 12 pāpaṃ na bhavitā te 'dya ajeyaś ca bhaviṣyasi
     na te prabhavitā mṛtyur yaśasvī ca bhaviṣyasi
 13 āha māṃ bhagavān evaṃ śikhaṇḍī śiva vigrahaḥ
     yad avāptaṃ ca me sarvaṃ prasādāt tasya dhīmataḥ
 14 asito devalaś caiva prāha pāṇḍusutaṃ nṛpam
     śāpāc chakrasya kaunteya cito dharmo 'naśan mama
     tan me dharmaṃ yaśaś cāgryam āyuś caivādadad bhavaḥ
 15 ṛṣir gṛtsamado nāma śakrasya dayitaḥ sakhā
     prāhājamīḍhaṃ bhagavān bṛhaspatisamadyutiḥ
 16 vasiṣṭho nāma bhagavāṃś cākṣuṣasya manoḥ sutaḥ
     śatakrator acintyasya satre varṣasahasrike
     vartamāne 'bravīd vākyaṃ sāmni hy uccārite mayā
 17 rathantaraṃ dvijaśreṣṭha na samyag iti vartate
     samīkṣasva punar buddhyā harṣaṃ tyaktvā dvijottama
     ayajña vāhinaṃ pāpam akārṣīs tvaṃ sudurmate
 18 evam uktvā mahākrodhāt prāha ruṣṭaḥ punar vacaḥ
     prajñayā rahito duḥkhī nityaṃ bhīto vanecaraḥ
     daśavarṣasahasrāṇi daśāṣṭau ca śatāni ca
 19 naṣṭapānīya yavase mṛgair anyaiś ca varjite
     ayajñīya drume deśe rurusiṃhaniṣevite
     bhavitā tvaṃ mṛgaḥ krūro mahāduḥkhasamanvitaḥ
 20 tasya vākyasya nidhane pārtha jāto hy ahaṃ mṛgaḥ
     tato māṃ śaraṇaṃ prāptaṃ prāha yogī maheśvaraḥ
 21 ajaraś cāmaraś caiva bhavitā duḥkhavarjitaḥ
     sāmyaṃ samas tu te saukhyaṃ yuvayor vardhatāṃ kratuḥ
 22 anugrahān evam eṣa karoti bhavagān vibhuḥ
     paraṃ dhātā vidhātā ca sukhaduḥkhe ca sarvadā
 23 acintya eṣa bhagavān karmaṇā manasā girā
     na me tāta yudhi śreṣṭha vidyayā paṇḍitaḥ samaḥ
 24 [jaigīsavya]
     mamāṣṭa guṇam aiśvaryaṃ dattaṃ bhagavatā purā
     yatnenālpena balinā vārāṇasyāṃ yudhiṣṭhira
 25 [gārgya]
     catuḥṣaṣṭyaṅgam adadāt kālajñānaṃ mamādbhutam
     sarasvatyās taṭe tuṣṭo mano yajñena pāṇṭava
 26 tulyaṃ mama sahasraṃ tu sutānāṃ brahmavādinām
     āyuś caiva saputrasya saṃvatsaraśatāyutam
 27 [parāṣara]
     prasādyāhaṃ purā śarvaṃ manasācintayaṃ nṛpa
     mahātapā mahātejā mahāyogī mahāyaśāḥ
     veda vyāsaḥ śriyāvāso brahmaṇyaḥ karuṇātmakaḥ
 28 api nāmepṣitaḥ putro mama syād vai maheśvarāt
     iti matvā hṛdi mataṃ prāha māṃ surasattamaḥ
 29 mayi saṃbhavatas tasya phalāt kṛṣṇo bhaviṣyati
     sāvarṇasya manoḥ sarge saptarṣiś ca bhaviṣyati
 30 vedānāṃ ca sa vai vyastā kuruvaṃśakaras tathā
     itihāsasya kartā ca putras te jagato hitaḥ
 31 bhaviṣyati mahendrasya dayitaḥ sa mahāmuniḥ
     ajaraś cāmaraś caiva parāśara sutas tava
 32 evam uktvā sa bhagavāṃs tatraivāntaradhīyata
     yudhiṣṭhira mahāyogī vīryavān akṣato 'vyayaḥ
 33 [māṇḍavya]
     acauraś caura śaṅkāyāṃ śūle bhinno hy ahaṃ yadā
     tatrasthena stuto devaḥ prāha māṃ vai maheśvaraḥ
 34 mokṣaṃ prāpsyasi śullāc ca jīviṣyasi samārbudam
     rujā śūlakṛtā caiva na te vipra bhaviṣyati
     ādhibhir vyādhibhiś caiva varjitas tvaṃ bhaviṣyasi
 35 pādāc caturthāt saṃbhūta ātmā yasmān mune tava
     tvaṃ bhaviṣyasy anupamo janma vai saphalaṃ kuru
 36 tīrthābhiṣekaṃ saphalaṃ tvam avighnena cāpsyasi
     svargaṃ caivākṣayaṃ vipra vidadhāmi tavorjitam
 37 evam uktvā tu bhagavān vareṇyo vṛṣavāhanaḥ
     maheśvaro mahārāja kṛtti vāsā mahādyutiḥ
     sagaṇo daivataśreṣṭhas tatraivāntaradhīyata
 38 [gālava]
     viśvāmitrābhyanujñāto hy ahaṃ pitaram āgataḥ
     abravīn māṃ tato mātā duḥkhitā rudatī bhṛśam
 39 kauśikenābhyanujñātaṃ putraṃ veda vibhūṣitam
     na tāta taruṇaṃ dāntaṃ pitā tvāṃ paśyate 'nagha
 40 śrutvā jananyā vacanaṃ nirāśo guru darśane
     niyatātmā mahādevam apaśyaṃ so 'bravīc ca mām
 41 pitā mātā ca te tvaṃ ca putra mṛtyuvivarjitāḥ
     bhaviṣyatha viśa kṣipraṃ draṣṭāsi pitaraṃ kṣaye
 42 anujñāto bhagavatā gṛhaṃ gatvā yudhiṣṭhira
     apaśyaṃ pitaraṃ tāta iṣṭiṃ kṛtvā viniḥsṛtam
 43 upaspṛśya gṛhītvedhmaṃ kuśāṃś ca śaraṇād gurūn
     tān visṛjya ca māṃ prāha pitā sāsrāvilekṣaṇaḥ
 44 praṇamantaṃ pariṣvajya mūrdhni cāghrāya pāṇḍava
     diṣṭyā dṛṣṭo 'si me putrakṛtavidya ihāgataḥ
 45 [v]
     etāny atyadbhutāny eva karmāṇy atha mahātmanaḥ
     proktāni munibhiḥ śrutvā vismayām āsa pāṇḍavaḥ
 46 tataḥ kṛṣṇo 'bravīd vākyaṃ punar matimatāṃ varaḥ
     yudhiṣṭhiraṃ dharmanityaṃ puruhūtam iveśvaraḥ
 47 ādityacandrāv anilānalau ca; dyaur bhūmir āpo vasavo 'tha viśve
     dhātāryamā śukravṛhaspatī ca; rudrāḥ sa sādhyā varuṇo vittagopaḥ
 48 brahmā śakro māruto brahmasatyaṃ; vedā yajñā dakṣiṇā veda vāhāḥ
     somo yaṣṭā yac ca havyaṃ haviś ca; rakṣā dīkṣāniyamā ye ca ke cit
 49 svāhā vaṣaḍ brāhmaṇāḥ saurabheyā; dharmaṃ cakraṃ kālacakraṃ caraṃ ca
     yaśo damo buddhimatī sthitiś ca; śubhāśubhaṃ munayaś caiva sapta
 50 agryā buddhir manasā darśane ca; sparśe siddhiḥ karmaṇāṃ yā ca siddhiḥ
     gaṇā devānām ūṣmapāḥ somapāś ca; lekhāḥ suyāmās tuṣitā brahma kāyāḥ
 51 ābhāsvarā gandhapā dṛṣṭipāś ca; vācā viruddhāś ca mano viruddhāḥ
     śuddhāś ca nirvāṇaratāś ca devāḥ; sparśāśanā darśapā ājyapāś ca
 52 cintā gatā ye ca deveṣu mukhyā; ye cāpy anye devatāś cājamīḍha
     suparṇagandharvapiśācadānavā; yakṣās tathā pannagāś cāraṇāś ca
 53 sūkṣmaṃ sthūlaṃ mṛdu yac cāpy asūkṣmaṃ; sukhaṃ duḥkhaṃ sukhaduḥkhāntaraṃ ca
     sāṃkhyaṃ yogaṃ yat parāṇāṃ paraṃ ca; śarvāj jātaṃ viddhi yat kīrtitaṃ me
 54 tat saṃbhūtā bhūtakṛto vareṇyāḥ; sarve devā bhuvanasyāsya gopāḥ
     āviśyemāṃ dharaṇīṃ ye 'bhyarakṣan; purātanīṃ tasya devasya sṛṣṭim
 55 vicinvantaṃ manasā toṣṭuvīmi; kiṃ cit tattvaṃ prāṇahetor nato 'smi
     dadātu devaḥ sa varān iheṣṭān; abhiṣṭuto naḥ prabhur avyayaḥ sadā
 56 imaṃ stavaṃ saṃniyamyendriyāṇi; śucir bhūtvā yaḥ puruṣaḥ paṭheta
     abhagna yogo niyato 'bdam ekaṃ; sa prāpnuyād aśvamedhe phalaṃ yat
 57 vedān kṛtsnān brāhmaṇaḥ prāpnuyāc ca; jayed rājā pṛthivīṃ cāpi kṛtsnām
     vaiśyo lābhaṃ prāpnuyān naipuṇaṃ ca; śūdro gatiṃ pretya tathā sukhaṃ ca
 58 stavarājam imaṃ kṛtvā rudrāya dadhire manaḥ
     sarvadoṣāpahaṃ puṇyaṃ pavitraṃ ca yaśasvinam
 59 yāvanty asya śarīreṣu romakūpāṇi bhārata
     tāvad varṣasahasrāṇi svarge vasati mānavaḥ

 

SECTION XVIII

"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin, viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do thou recite this hymn consisting of the thousand and eight names of Mahadeva, and let Maheswara be gratified with thee. In former days, O son, I was engaged in the practice of severe austerities on the breast of the mountains of Meru from desire of obtaining a son. It is this very hymn that was recited by me. As the reward of this, I obtained the fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting this same hymn, obtain from Sarva the fruition of all thy wishes.--After this, Kapila, the Rishi who promulgated the doctrines that go by the name of Sankhya, and who is honoured by the gods themselves, said,--I adore Bhava with great devotion for many lives together. The illustrious Deity at last became gratified with me and gave me knowledge that is capable of aiding the acquirer in getting over rebirth.--After this, the Rishi named Charusirsha, that dear friend of Sakra and known otherwise under the name of Alamvana's son and who is filled with compassion, said,--I, in former days, repaired to the mountains of Gokarna and sat myself to practise severe penances for a hundred years. As the reward of those penances, I obtained from Sarva, O son of king Pandu, a hundred sons, all of whom were born without the intervention of woman, of well-restrained soul, conversant with righteousness, possessed of great splendour, free from disease and sorrow, and endued with lives extending over a
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hundred thousand years--Then the illustrious Valmiki, addressing Yudhishthira, said,--Once upon a time, in course of a dialectical disputation, certain ascetics that were possessors of the homa fire denounced me as one guilty of Brahmanicide. As soon as they had denounced me as such, the sin of Brahmanicide, O Bharata, possessed me. I then, for cleansing myself, sought the protection of the sinless Isana who is irresistible in energy. I become cleansed of all my sins. That dispeller of all sorrows, viz., the destroyer of the triple city of the Asuras, said unto me,--Thy fame shall be great in the world--Then Jamadagni's son, that foremost of all righteous persons, shining like the Sun with blazing splendour in the midst of that conclave of Rishis, said unto the son of Kunti these words;--I was afflicted with the sin, O eldest son of Pandu, of Brahmanicide for having slain my brothers who were all learned Brahmanas. For purifying myself, I sought the protection, O king, of Mahadeva. I hymned the praises of the great Deity by reciting his names. At this, Bhava became gratified with me and gave me a battle-axe and many other celestial weapons. And he said unto me,--Thou shalt be freed from sin and thou shalt be invincible in battle; Death himself shall not succeed in overcoming thee for thou shalt be freed from disease.--Even thus did the illustrious and crested Deity of auspicious form said unto me. Through the grace of that Deity of supreme intelligence I obtained all that He had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my adorations to Bhava with the desire of becoming a Brahmana Through the grace of that great Deity I succeeded in obtaining the high status of a Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala, addressing the royal son of Pandu, said,--In former days, O son of Kunti, through the curse of Sakra, all my merit due to the acts of righteousness I had performed, was destroyed. The puissant Mahadeva it was who kindly gave me back that merit together with great fame and a long life.--The illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the celestial preceptor Vrihaspati himself in splendour, addressing Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in days of yore, performed a sacrifice extending over a thousand years. While that sacrifice was going on, I was engaged by Sakra in reciting the Samans. Varishtha, the son of that Manu who sprung from the eyes of Brahma, came to that sacrifice and addressing me, said.--O foremost of regenerate persons, the Rathantara is not being recited properly by thee. O best of Brahmanas, cease to earn demerit by reading so faultily, and with the aid of thy understanding do thou read the Samans correctly. O thou of wicked understanding, why dost thou perpetrate such sin that is destructive of sacrifice.--Having said these words, the Rishi Varishtha, who was very wrathful, gave way to that passion and addressing me once more, said,--Be thou an animal divested of intelligence, subject to grief, ever filled with fear, and a denizen of trackless forests destitute of both wind and water and abandoned by other animals. Do thou thus pass ten thousand years
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with ten and eight hundred years in addition. That forest in which thou shalt have to pass this period will be destitute of all holy trees and will, besides, be the haunt of Rurus and lions. Verily, thou shalt have to become a cruel deer plunged in excess of grief.--As soon as he had said these words, O son of Pritha, I immediately became transformed into a deer. I then sought the protection of Maheswara. The great Deity said unto me,--Thou shalt be freed from disease of every kind, and besides immortality shall be thine. Grief shall never afflict thee. Thy friendship with Indra shall remain unchanged, and let the sacrifices of both Indra and thyself Increase. The illustrious and puissant Mahadeva favours all creatures in this way. He is always the great dispenser and ordainer in the matter of the happiness and sorrow of all living creatures. That illustrious Deity is incapable of being comprehended in thought, word, or deed. O son, O thou that are the best of warriors (through the grace of Mahadeva), there is none that is equal to me in learning.--After this, Vasudeva, that foremost of all intelligent men, once more said,--Mahadeva of golden eyes was gratified by me with my penances. Gratified with me, O Yudhishthira, the illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace, become dearer to all persons than wealth which is coveted by all. Thou shalt be invincible in battle. Thy energy shall be equal to that of Fire. Thousands of other boons Mahadeva gave unto me on that occasion. In a former incarnation I adored Mahadeva on the Manimantha mountain for millions of years. Gratified with me, the illustrious Deity said unto me these words:--Blessed be thou, do thou solicit boons as thou wishest. Bowing unto him with a bend of my head, I said these words,--If the puissant Mahadeva has been gratified with me, then let my devotion to him be unchanged, O Isana! Even this is the boon that I solicit.--The great God said unto me,--Be it so--and disappeared there and then.'
"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the puissant Mahadeva searching me out, conferred upon me the eight attributes of sovereignty.'"
"Garga said,--'O son of Pandu, gratified with me in consequence of mental sacrifice which I had performed, the great God bestowed upon me, on the banks of the sacred stream Saraswati, that wonderful science, viz., the knowledge of Time with its four and sixty branches. He also, bestowed upon me, a thousand sons, all possessed of equal merit and fully conversant with the Vedas. Through his grace, their periods of life as also that of mine have become extended to ten millions of years.'"
"Parasara said,--'In former times I gratified Sarva, O king. I then cherished the desire of obtaining a son that would be possessed of great ascetic merit, endued with superior energy, and addressed to high Yoga, that would earn world-wide fame, arrange the Vedas, and become the home of prosperity, that would be devoted to the Vedas and the Brahmanas and be distinguished for compassion. Even such a son was desired by me from Maheswara. Knowing that this was the wish of my
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heart, that foremost of Deities said unto me.--Through the fruition of that object of thine which thou wishest to obtain from me, thou shalt have a son of the name of Krishna. In that creation which shall be known after the name of Savarni-Manu, that son of thine shall be reckoned among the seven Rishis. He shall arrange the Vedas, and be the propagator of Kuru's race. He shall, besides, be the author of the ancient histories and do good to the universe. Endued with severe penances, he shall, again, be the dear friend of Sakra. Freed from diseases of every kind, that son of thine, O Parasara, shall besides, be immortal.--Having said these words, the great Deity disappeared there and then. Even such is the good, O Yudhishthira, that I have obtained from that indestructible and immutable God, endued with the highest penances and supreme energy.'
"Mandavya said,--'In former times though not a thief and yet wrongly suspected of theft, I was impaled (under the orders of a king). I then adored the illustrious Mahadeva who said unto me,--Thou shalt soon be freed from impalement and live for millions of years. The pangs due to impalement shall not be thine. Thou shalt also be freed from every kind of affliction and disease. And since, O ascetic, this body of thine hath sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without any obstruction, be able to bathe in all the sacred waters of the Earth. And after the dissolution of thy body, I shall, O learned Brahmana, ordain that thou shall enjoy the pure felicity of heaven for unending Time.--Having said these words unto me, the adorable Deity having the bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in animal skin, O king, disappeared there and then with all his associates.'
"Galava said, Formerly I studied at the feet of my preceptor Viswamitra. Obtaining his permission I set out for home with the object of seeing my father. My mother (having become a widow), was filled with sorrow and weeping bitterly, said unto me,--Alas, thy father will never see his son who, adorned with Vedic knowledge, has been permitted by his preceptor to come home and who, possessed of all the graces of youth, is endued with self-restraint.--Hearing these words of my mother, I became filled with despair in respect of again beholding my sire. I then paid my adoration with a rapt soul to Maheswara who, gratified with me, showed himself to me and said,--Thy sire, thy mother, and thyself, O son, shall all be freed from death. Go quickly and enter thy abode; thou shall behold thy sire there.--Having obtained the permission of the illustrious Deity, I then repaired to my home, O Yudhishthira, and beheld my father, O son, coming out after having finished his daily sacrifice. And he came out, bearing in his hands a quantity of Homa-fuel and Kusa grass and some fallen fruits. And he seemed to have already taken his daily food, for he had washed himself properly. Throwing down those things from his hand, my father, with eyes bathed in tears (of joy), raised me, for I had prostrated myself at his feet.
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[paragraph continues] Embracing me he smelt my head, O son of Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast come back, having acquired knowledge from the preceptor.'
"Vaisampayana continued, 'Hearing these marvellous and most wonderful feats of the illustrious Mahadeva recited by the ascetics, the son of Pandu became amazed. Then Krishna, that foremost of all intelligent persons, spoke once more unto Yudhishthira, that ocean of righteousness, like Vishnu speaking unto Puruhuta.'
"Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the Sun, said unto me,--Those sinful men that are stained with unrighteous deeds, do not succeed in attaining to Isana. Their dispositions being stained by the attributes of Rajas and Tamas, they can never approach the Supreme Deity. It is only those regenerate persons who are of cleansed souls that succeed in attaining to the Supreme Deity. Even if a person lives in the enjoyment of every pleasure and luxury, yet if he be devoted to the Supreme Deity, he comes to be regarded as the equal of forest recluses of cleansed souls. If Rudra be gratified with a person, he can confer upon him the states of ether Brahma or of Kesava or of Sakra with all the deities under him, or the sovereignty of the three worlds. Those men, O sire, who worship Bhava even mentally, succeed in freeing themselves from all sins and attain to a residence in heaven with all the gods. A person who raises houses to the ground and destroys tanks and lakes indeed, who devastates the whole universe, does not become stained with sin, if he adores and worships the illustrious Deity of three eyes. A person that is destitute of every auspicious indication and that is stained by every sin, has all his sins destroyed by meditating upon Siva. Even worm and insects and birds, O Kesava, that devote themselves to Mahadeva, are enabled to rove in perfect fearlessness. Even this is my settled conviction that those men who devote themselves to Mahadeva become certainly emancipated from rebirth. After this, Krishna again addressed Yudhishthira the son of Dharma in the following words.
"Vishnu said, O Great King, 'Aditya, Chandra, Wind, Fire, Heaven, Earth, the Vasus, the Viswedevas, Dhatri, Aryyaman, Sukra, Vrihaspati, the Rudras, the Saddhyas, Varuna, Brahma, Sakra, Maruts, the Upanishads that deal with knowledge of Brahman, Truth, the Vedas, the Sacrifices, Sacrificial Presents, Brahmanas reciting the Vedas, Soma, Sacrificer, the shares of the deities in sacrificial offerings or clarified butter poured in sacrifices, Raksha, Diksha, all kinds of restraints in the form of vows and fasts and rigid observances, Swaha, Vashat, the Brahmanas, the celestial cow, the foremost acts of righteousness, the wheel of Time, Strength, Fame, Self-restraint, the Steadiness of all persons endued with intelligence, all acts of goodness and the reverse, the seven Rishis, Understanding of the foremost order, all kinds of excellent touch, the success of all (religious) acts, the diverse tribes of the deities, those beings that drink heat, those that are drinkers of Soma, Clouds, Suyamas, Rishitas, all creatures having Mantras for their bodies, Abhasuras, those beings that live upon scents
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only, those that live upon vision only, those that restrain their speech, those that restrain their minds, those that are pure, those that are capable of assuming diverse forms through Yoga-puissance, those deities that live on touch (as their food), those deities that subsist on vision and those that subsist upon the butter poured in sacrifices, those beings that are competent to create by fiats of their will the objects they require, they that are regarded as the foremost ones among the deities, and all the other deities, O descendant of Ajamila, the Suparnas, the Gandharvas, the Pisachas, the Danavas, Yakshas, the Charanas, the snakes, all that is gross and all that is exceedingly subtile, all that is soft and all that is not subtile, all sorrows and all joys, all sorrows that come after joy and all joy that comes after sorrow, the Sankhya philosophy, Yoga, and that which transcends objects which are regarded as foremost and very superior,--all adorable things, all the deities, and all the protectors of the universe who entering into the physical forces sustain and uphold this ancient creation of that illustrious Deity,--have sprung from that Creator of all creatures. All this that I have mentioned is grosser than that which the wise think of with the aid of Penances. Indeed, that subtile Brahma is the cause of life. I bow my head in reverence to it. Let that immutable and indestructible Master, always adored by us, grant us desirable boons. That person who, subjugating his senses and purifying himself, recites this hymn, without interruption in respect of his vow, for one month, succeeds in obtaining the merit that is attached to a Horse-sacrifice. By reciting this hymn the Brahmana succeeds in acquiring all the Vedas; the Kshatriya becomes crowned with victory, O son of Pritha; the Vaisya becomes successful in obtaining wealth and cleverness; and the Sudra, in winning happiness here and a good end hereafter. Persons of great fame, by reciting this prince of hymns that is competent to cleanse every sin and that is highly sacred and purifying, set their hearts on Rudra. A man by reciting this prince of hymns succeeds in living in heaven for as many years as there are pores in his body.'"

 

 

Book 13
Chapter 19

 

 

 

1 [y]
      yad idaṃ sahadharmeti procyate bharatarṣabha
      pāṇigrahaṇa kāle tu strīṇām etat kathaṃ smṛtam
  2 ārṣa eṣa bhaved dharmaḥ prājāpatyo 'tha vāsuraḥ
      yad etat sahadharmeti pūrvam uktaṃ maharṣibhiḥ
  3 saṃdehaḥ sumahān eṣa viruddha iti me matiḥ
      iha yaḥ sahadharmo vai pretyāyaṃ vihitaḥ kva nu
  4 svarge mṛtānāṃ bhavati sahadharmaḥ pitāmaha
      pūrvam ekas tu mriyate kva caikas tiṣṭhate vada
  5 nānā karmaphalopetā nānā karma nivāsinaḥ
      nānā nirayaniṣṭhāntā mānuṣā bahavo yadā
  6 anṛtāḥ striya ity evaṃ sūtrakāro vyavasyati
      yadānṛtāḥ striyās tāta sahadharmaḥ kutaḥ smṛtaḥ
  7 anṛtāḥ striya ity evaṃ vedeṣv api hi paṭhyate
      dharmo 'yaṃ paurvikī saṃjñā upacāraḥ kriyāvidhiḥ
  8 gahvaraṃ pratibhāty etna mama cintayato 'niśam
      niḥ saṃdeham idaṃ sarvaṃ pitāmaha yathā śrutiḥ
  9 yad etad yādṛśaṃ caitad yathā caitat pravartitam
      nikhilena mahāprājña bhavān etad bravītu me
  10 [bh]
     atāpy udāharantīmam itihāsaṃ purātanam
     aṣṭāvakrasya saṃvādaṃ diśayā saha bhārata
 11 niveṣṭu kāmas tu purā aṣṭāvakro mahātapāḥ
     ṛṣer atha vadānyasya kanyāṃ vavre mahātmanaḥ
 12 suprabhāṃ nāma vai nāmnā rūpeṇāpratimāṃ bhuvi
     guṇaprabarhāṃ śīlena sādhvīṃ cāritraśobhanām
 13 sā tasya dṛṣṭvaiva mano jahāra śubhalocanā
     vanarājī yathā citrā vasante kusumācitā
 14 ṛṣis tam āha deyā me sutā tubhyaṃ śṛṇuṣva me
     gaccha tāvad diśaṃ puṇyām uttarāṃ drakṣyase tataḥ
 15 [a]
     kiṃ draṣṭavyaṃ mayā tatra vaktum arhati me bhavān
     tathedānīṃ mayā kāryaṃ yathā vakṣyati māṃ bhavān
 16 [v]
     dhanadaṃ samatikramya himavantaṃ tathaiva ca
     rudrasyāyatanaṃ dṛṣṭvā siddhacāraṇasevitam
 17 prahṛṣṭaiḥ pārṣadair juṣṭaṃ nṛtyadbhir vividhānanaiḥ
     divyāṅgarāgaiḥ paiśācair vanyair nānāvidhair tathā
 18 pāṇitālasatālaiś ca śamyā tālaiḥ samais tathā
     saṃprahṛṣṭaiḥ pranṛtyadbhiḥ śarvas tatra niṣevyate
 19 iṣṭaṃ kila girau sthānaṃ tad divyam anuśuśruma
     nityaṃ saṃnihito devas tathā pāriṣadāḥ śubhāḥ
 20 tatra devyā tapas taptaṃ śaṃkarārthaṃ suduścaram
     atas tad iṣṭaṃ devasya tathomāyā iti śrutiḥ
 21 tatra kūpo mahān pārśve devasyottaratas tathā
     ṛtavaḥ kālarātriś ca ye divyā ye ca mānuṣāḥ
 22 sarve devam upāsante rūpiṇaḥ kila tatra ha
     tad atikramya bhavanaṃ tvayā yātavyam eva hi
 23 tato nīlaṃ valoddeśaṃ drakṣyase meghasaṃnibham
     ramaṇīyaṃ manogrāhi tatra drakṣyasi vai striyam
 24 tapasviṇīṃ mahābhāgāṃ vṛddhāṃ dīkṣām anuṣṭhitām
     draṣṭavyā sā tvayā tatra saṃpūjyā caiva yatnataḥ
 25 tāṃ dṛṣṭvā vinivṛttas tvaṃ tataḥ pāṇiṃ grahīṣyasi
     yady eṣa samayaḥ satyaḥ sādhyatāṃ tatra gamyatām

SECTION XIX

"Yudhishthira said, 'I ask, O chief of Bharata's race, what is the origin of the saying, about discharging all duties jointly at the time of a person's taking the hand of his spouse in marriage? Is that saying in respect of discharging all duties together, due only to what is laid down by the great Rishis in days of yore, or does it refer to the duty of begetting offspring from religious motives, or has it reference to only the carnal pleasure that is expected from such union? I he doubt that fills my mind in this respect is very great. What is spoken of as joint duties by the sages is in my
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consideration incorrect. That which is called in this world the union for practising all duties together ceases with death and is not to be seen to subsist hereafter. This union for practising all duties together leads to heaven. But heaven, O grandsire, is attained to by persons that are dead. Of a married couple it is seen that only one dies at a time. Where does the other then remain? Do tell me this. Men attain to diverse kinds of fruits by practising diverse kinds of duties. The occupations again, to which men betake themselves are of diverse kinds. Diverse, again, are the hells to which they go in consequence of such diversity of duties and acts. Women, in particular, the Rishis have said, are false in behaviour. When human beings are such, and when women in particular have been declared in the ordinances to be false, how, O sire, can there be a union between the sexes for purposes of practising all duties together? In the very Vedas one may read that women are false. The word 'Duty', as used in the Vedas, seems to have been coined in the first instance for general application (so that it is applied to practices that have no merit in them). Hence the application of that word to the rites of marriage is, instead of being correct, only a form of speech forcibly applied where application it has none. 1 The subject seems to me to be inexplicable although I reflect upon it incessantly. O grandsire, O thou of great wisdom, it behoveth thee to expound this to me in detail, clearly and according to what has been laid down in the Sruti. In fact, do thou explain to me what its characteristics are, and the way in which it has come to pass!' 2
"Bhishma said, 'In this connection is cited the old narrative of the discourse between Ashtavakra and the lady known by the name of Disa. In days of yore Ashtavakra of severe penances, desirous of marriage, begged the high-souled Rishi Vadanya of his daughter. The name by which the damsel was known was Suprabha. In beauty she was unrivalled on Earth. In virtues, dignity, conduct, and manners, she was superior to all the girls. By a glance alone that girl of beautiful eyes had robbed him of his heart even as a delightful grove in spring, adorned with flowers, robs the spectator of his heart. The Rishi addressed Ashtavakra and said,--Yes, I shall bestow my daughter on thee. Listen, however, to me. Make a journey to the sacred North. Thou
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wilt see many things there!' 1
"Ashtavakra said, 'It behoveth thee to tell me what I shall see in that region. Indeed, I am ready to execute whatever command may be laid upon me by thee.'"
"Vadanya said, 'Passing over the dominions of the lord of Treasures thou will cross the Himavat mountains. Thou wilt then behold the plateau on which Rudra resides. It is inhabited by Siddhas and Charanas. It abounds with the associates of Mahadeva, frolicsome and fond of dance and possessed of diverse forms. It is peopled with also many Pisachas, O master, of diverse forms and all daubed with fragrant powders of diverse hues, and dancing with joyous hearts in accompaniment with instruments of different kinds made of brass. Surrounded by these who move with electric rapidity in the mazes of the dance or refrain at times altogether from forward or backward or transverse motion of every kind, Mahadeva dwells there. That delightful spot on the mountains, we have heard, is the favourite abode of the great Deity. It is said that that great god as also his associates are always present there. It was there that the goddess Uma practised the severest austerities for the sake of (obtaining for her lord) the three-eyed Deity. Hence, it is said, that spot is much liked by both Mahadeva and Uma. In days of yore there, on the heights of the Mahaparswa, which are situate to the north of the mountains sacred to Mahadeva, the sessions, and the last Night, and many deities, and many human beings also (of the foremost order), in their embodied forms, had adored Mahadeva. 2 Thou shalt cross that region also in thy northward journey. Thou will then see a beautiful and charming forest blue of hue and resembling a mass of clouds. There, in that forest, thou wilt behold a beautiful female ascetic looking like Sree herself. Venerable in age and highly blessed, she is in the observance of the Diksha. Beholding her there thou shouldst duly worship her with reverence. Returning to this place after having beheld her, thou wilt take the hand of my daughter in marriage. If thou wanteth to make this agreement, proceed then on thy journey and do what I command thee.'"
"Ashtavakra said, 'So be it. I shall do thy bidding. Verily, I shall proceed to that region which thou speakest of, O thou of righteous soul. On thy side, let thy words, accord with truth.'"
"Bhishma continued, "The illustrious Ashtavakra set out on his journey. He proceeded more and more towards the north and at last reached the Himavat mountains peopled by Siddhas and Charanas. 3 Arrived at the Himavat mountains, that foremost of Brahamanas then came upon the sacred river Vahuda whose waters produce great merit. He bathed in one of the delightful Tirthas of that river, which was free from mud, and
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gratified the deities with oblations of water. His ablutions being over, he spread a quantity of Kusa grass and laid himself down upon it for resting awhile at his ease. 1 Passing the night in this way, the Brahmana rose with the day. He once more performed his ablutions in the sacred waters of the Vahuda and then ignited his homa fire and worshipped it with the aid of many foremost of Vedic mantras. 2 He then worshipped with due rites both Rudra and his spouse Uma, and rested for some more time by the side of that lake in the course of the Vahuda whose shores he had reached. Refreshed by such rest, he set out from that region and then proceeded towards Kailasa. He then beheld a gate of gold that seemed to blaze with beauty. He saw also the Mandakini and the Nalini of the high-souled Kuvera, the Lord of Treasures. 3 Beholding the Rishi arrived there, all the Rakshasas having Manibhadra for their head, who were engaged in protecting that lake abounding with beautiful lotuses, came out in a body for welcoming and honouring the illustrious traveller. The Rishi worshipped in return those Rakshasas of terrible prowess and asked them to report, without delay, his arrival unto the Lord of Treasures. Requested by him to do this, those Rakshasas, O king, said unto him,--King Vaisravana, without waiting for the news from us, is coming of his own accord to thy presence. The illustrious Lord of Treasures is well acquainted with the object of this thy journey. Behold him,--that blessed Master,--who blazes with his own energy. Then king Vaisravana, approaching the faultless Ashtavakra, duly enquired about his welfare. The usual enquiries of politeness being over, the Lord of Treasures then addressed the regenerate Rishi, saying,--Welcome art thou here. Do tell me what it is thou seekest at my hands. Inform me of it. I shall, O regenerate one, accomplish whatever thou mayst bid me to accomplish. Do thou enter my abode as pleases thee, O foremost of Brahamanas. Duly entertained by me, and after thy business is accomplished, thou mayst go without any obstacles being placed in thy way.--Having said these words, Kuvera took the hand of that foremost of Brahmanas and led him into his palace. He offered him his own seat as also water to wash his feet and the Arghya made of the usual ingredients. After the two had taken their seats, the Yakshas of Kuvera headed by Manibhadra, and many Gandharvas and Kinnaras, also sat down before them. After all of them had taken their seats, the Lord of Treasures said these words,--Understanding what thy pleasure is, the diverse tribes of Apsaras will commence their dance. It is meet that I should entertain thee with hospitality and that thou shouldst be served with proper ministrations.
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[paragraph continues] Thus addressed, the ascetic Ashtavakra said, in a sweet voice, Let the dance proceed. Then Urvara and Misrakesi, and Rambha and Urvasi, and Alumvusha and Ghritachi, and Chitra and Chitrangada and Ruchi, and Manohara and Sukesi and Sumukhi and Hasini and Prabha, and Vidyuta, and Prasami and Danta and Vidyota and Rati,--these and many other beautiful Apsaras began to dance. The Gandharvas played on diverse kinds of musical instruments. After such excellent music and dance had commenced, the Rishi Ashtavakra of severe penances unconsciously passed a full celestial year there in the abode of king Vaisravana. 1 Then king Vaisravana said unto the Rishi,--O learned Brahmana, behold, a little more than a year has passed away since thy arrival here. This music and dance, especially known by the name of Gandharva, is a stealer of the heart (and of time). Do thou act as thou wishes or let this go on if that be thy pleasure. Thou art my guest and, therefore, worthy of adoration. This is my house. Givest thou thy commands. We are all bound to thee. The illustrious Ashtavakra, thus addressed by king Vaisravana, replied unto him, with a pleased heart, saying,--I have been duly honoured by thee. I desire now, O Lord of Treasures, to go hence. Indeed, I am highly pleased. All this befits thee, O Lord of Treasures. Through thy grace, O illustrious one, and agreeably to the command of the high-souled Rishi Vadanya, I shall now proceed to my journey's end. Let growth and prosperity be thine.--Having said these words, the illustrious Rishi set out of Kuvera's abode and proceeded northwards. He crossed the Kailasa and the Mandara as also the golden mountains. Beyond those high and great mountains is situated that excellent region where Mahadeva, dressed as an humble ascetic, has taken up his residence. He circumambulated the spot, with concentrated mind, bending his head in reverence the while. Descending then on the Earth, he considered himself sanctified for having obtained a sight of that holy spot which is the abode of Mahadeva. Having circumambulated that mountain thrice, the Rishi, with face turned towards the north, proceeded with a joyous heart. He then beheld another forest that was very delightful in aspect. It was adorned with the fruits and roots of every season, and it resounded with the music of winged warblers numbering by thousands. There were many delightful groves throughout the forest. The illustrious Rishi then beheld a charming hermitage. The Rishi saw also many golden hills decked with gems and possessed of diverse forms. In the begemmed soil he saw many lakes and tanks also. And he saw diverse other objects that were exceedingly delightful. Beholding these things, the mind of that Rishi of cleansed soul became filled with joy. He then saw a beautiful mansion made of gold and adorned with gems of many kinds. Of wonderful structure, that mansion surpassed the place of Kuvera himself in every respect. Around it there were many hills and mounts of jewels and gems. Many beautiful cars and many heaps of diverse kinds of jewels also were visible in that
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place. The Rishi beheld there the river Mandakini whose waters were strewn with many Mandara flowers. Many gems also were seen there that were self-luminous, and the soil all around was decked with diamonds of diverse species. The palatial mansion which the Rishi saw contained many chambers whose arches were embellished with various kinds of stones. Those chambers were adorned also with nets of pearls interspersed with jewels and gems of different species. Diverse kinds of beautiful objects capable of stealing the heart and the eye, surrounded that palace. That delightful retreat was inhabited by numerous Rishis. Beholding these beautiful sights all around, the Rishi began to think where he would take shelter. Proceeding then to the gate of the mansion, he uttered these words:--Let those that live here know that a guest has come (desirous of shelter). Hearing the voice of the Rishi, a number of maidens came out together from that palace. They were seven in number, O King, of different styles of beauty, all of them were exceedingly charming. Every one of those maidens upon whom the Rishi cast his eyes, stole his heart. The sage could not, with even his best efforts, control his mind. Indeed, at the sight of those maidens of very superior beauty, his heart lost all its tranquillity. Seeing himself yielding to such influences, the Rishi made a vigorous effort and possessed as he was of great wisdom he at last succeeded in controlling himself. Those damsels then addressed the Rishi, saying,--Let the illustrious one enter. Filled with curiosity in respect of those exceedingly beautiful damsels as also of that palatial mansion, the regenerate Rishi entered as he was bidden. Entering the mansion he beheld an old lady, with indications of decrepitude, attired in white robes and adorned with every kind of ornament. The Rishi blessed her, saying,--Good be to you.--The old lady returned his good wishes in proper form. Rising up, she offered a seat to the Rishi. Having taken his seat, Ashtavakra said,--Let all the damsels go to their respective quarters. Only let one stay here. Let that one remain here who is possessed of wisdom and who has tranquillity of heart. Indeed, let all the others go away at their will.--Thus addressed, all those damsels circumambulated the Rishi and then left the chamber. Only that aged lady remained there. The day quickly passed and night came. The Rishi seated on a splendid bed, addressed the old lady, saying,--O blessed lady, the night is deepening. Do thou address thyself to sleep. Their conversation being thus put a stop to by the Rishi, the old lady laid herself down on an excellent bed of great splendour. Soon after, she rose from her bed and pretending to tremble with cold, she left it for going to the bed of the Rishi. The illustrious Ashtavakra welcomed her with courtesy. The lady however, stretching her arms, tenderly embraced the Rishi, O foremost of men. Beholding the Rishi quite unmoved and as inanimate as a piece of wood, she became very sorry and began to converse with him. There is no pleasure, save that which waits upon Kama (desire), which women can derive from a person of the other sex. I am now under the influence of desire. I seek thee for that reason.
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[paragraph continues] Do thou seek me in return. Be cheerful, O learned Rishi, and unite thyself with me. Do thou embrace me, O learned one, for I desire thee greatly. O thou of righteous soul, even this union with me is the excellent and desirable reward of those severe penances which thou hast undergone. At the first sight I have become disposed to seek thee. Do thou also seek me. All this wealth, and everything else of value that thou seest here are mine. Do thou verily become the lord of all this along with my person and heart. I shall gratify every wish of thine. Do thou sport with me, therefore, in these delightful forest, O Brahmana, that are capable of granting every wish. I shall yield thee complete obedience in everything, and thou shall sport with me according to thy pleasure. All objects of desire that are human or that appertain to heaven shall be enjoyed by us. There is no pleasure more agreeable to women (than that which is derivable from the companionship of a person of the other sex). Verily, congress with a person of the opposite sex is the most delicious fruit of joy that we can reap. When urged by the god of desire, women become very capricious. At such times they do not feel any pain, even if they walk over a desert of burning sand.'"
"Ashtavakra said, 'O blessed lady, I never approach one that is another's spouse. One's congress with another man's wife is condemned by persons conversant with the scriptures on morality. I am an utter stranger to enjoyments of every kind. O blessed lady, know that I have become desirous of wedlock for obtaining offspring. I swear by truth itself. Through the aid of offspring righteously obtained, I shall proceed to those regions of felicity which cannot be attained without such aid. O good lady, know what is consistent with morality, and knowing it, desist from thy efforts.'"
"The lady said, 'The very deities of wind and fire and water, or the other celestials, O regenerate one, are not so agreeable to women as the deity of desire. Verily, women are exceedingly fond of sexual congress. Among a thousand women, or, perhaps, among hundreds of thousands, sometimes only one may be found that is devoted to her husband. When under the influence of desire, they care not for family or father or mother or brother or husband or sons or husband's brother (but pursue the way that desire points out). Verily, in pursuit of what they consider happiness, they destroy the family (to which they belong by birth or marriage) even as many queenly rivers eat away the banks that contain them. The Creator himself had said this, quickly marking the faults of women.'" 1
"Bhishma continued, 'The Rishi, bent upon finding out the faults of women, then addressed that lady, saying,--Cease to speak to me in this
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strain. Yearning springs from liking. Tell me what (else) I am to do. 1--That lady then said in return,--O illustrious one, thou shalt see according to time and place (as do whether I have anything agreeable in me). Do thou only live here (for some time). O highly blessed one, and I shall regard myself amply rewarded.--Thus addressed by her, the regenerate Rishi, O Yudhishthira, expressed his resolution to comply with her request, saying,--Verily, I shall dwell with thee in this place as long as I can venture to do so.--The Rishi then, beholding that lady afflicted with decrepitude, began to reflect earnestly on the matter. He seemed to be even tortured by his thoughts. The eyes of that foremost of Brahmanas failed to derive any delight from those parts of that lady's person whereupon they were cast. On the other hand, his glances seemed to be dispelled by the ugliness of those particular limbs.--This lady is certainly the goddess of this palace. Has she been made ugly through some curse. It is not proper that I should hastily ascertain the cause of this.--Reflecting upon this in the secrecy of his heart, and curious to know the reason, the Rishi passed the rest of that day in an anxious state. The lady then addressed him, saying,--O illustrious one, behold the aspect of the Sun reddened by the evening clouds. What service shall I do unto thee.--The Rishi addressed her, saying,--.'Fetch water for my ablutions. Having bathed, I shall say my evening prayers, restraining my tongue and the senses.'"

Book 13
Chapter 20

 

 

 

1 tathāstu sādhayiṣyāmi tatra yāsyāmy asaṃśayam
      yatra tvaṃ vadase sādho bhavān bhavatu satyavāk
  2 [bh]
      tato 'gacchat sa bhagavān uttarām uttamāṃ diśam
      himavantaṃ giriśreṣṭhaṃ siddhacāraṇasevitam
  3 sa gatvā dvija śārdūlo himavantaṃ mahāgirim
      abhyagacchan nadīṃ puṇyāṃ bāhudāṃ dharmadāyinīm
  4 aśoke vimale tīrthe snātvā tarpya ca devatāḥ
      tatra vāsāya śayane kauśye sukham uvāsa ha
  5 tato rātryāṃ vyatītāyāṃ prātar utthāya sa dvijaḥ
      snātvā prāduścakārāgniṃ hutvā caiva vidhānatha
  6 rudrāṇī kūpam āsādya hrade tatra samāśvasat
      viśrāntaśc ca samutthāya kailāsam abhito yayau
  7 so 'paśyat kāñcanadvāraṃ dīpyamānam iva śriyā
      mandākinīṃ ca nalinīṃ dhanadasya mahātmanaḥ
  8 atha te rākṣasāḥ sarve ye 'bhirakṣanti padminīm
      pratyutthitā bhagavantaṃ maṇibhadra purogamāḥ
  9 sa tān pratyarcayām āsa rākṣasān bhīmavikramān
      nivedayata māṃ kṣipraṃ dhanadāyeti cābravīt
  10 te rākṣasās tadā rājan bhagavantam athābruvan
     asau vaiśvaraṇo rājā svayam āyāti te 'ntikam
 11 vidito bhagavān asya kāryam āgamane ca yat
     paśyainaṃ tvaṃ mahābhāgaṃ jvalantam iva tejasā
 12 tato vaiśravaṇo 'bhyetya aṣṭāvakram aninditam
     vidhivat kuśalaṃ pṛṣṭvā tato brahmarṣim abravīt
 13 sukhaṃ prāpto bhavān kac cit kiṃ vā mattaś cikīrṣasi
     brūhi sarvaṃ kariṣyāmi yan māṃ tvaṃ vakṣyasi dvija
 14 bhavanaṃ praviśa tvaṃ me yathā kāmadvijottama
     satkṛtaḥ kṛtakāryaś ca bhavān yāsyaty avighnataḥ
 15 prāviśad bhavanaṃ svaṃ vai gṛhītvā taṃ dvijottamam
     āsanaṃ svaṃ dadau caiva pādyam arghyaṃ tathaiva ca
 16 athopaviṣṭayos tatra maṇibhadra purogamāḥ
     niṣedus tatra kauberā yakṣagandharvarākṣasāḥ
 17 tatas teṣāṃ niṣaṇṇānāṃ dhanado vākyam abravīt
     bhavac chandaṃ samājñāya nṛtyerann apsarogaṇāḥ
 18 ātithyaṃ paramaṃ kāryaṃ śuśrūṣā bhavatas tathā
     saṃvartatām ity uvāca munir madhurayā girā
 19 athorvarā miśrakeśī rambhā caivorvaśī tathā
     alambusā ghṛtācī ca citrā citrāṅgadā ruciḥ
 20 manoharā sukeśī ca sumukhī hāsinī prabhā
     vidyutā praśamā dāntā vidyotā ratir eva ca
 21 etāś cānyāś ca vai bahvyaḥ pranṛttāpsarasaḥ śubhāḥ
     avādayaṃś ca gandharvā vādyāni vividhāni ca
 22 atha pravṛtte gandharve divye ṛṣir upāvasat
     divyaṃ saṃvatsaraṃ tatra raman vai sumahātapāḥ
 23 tato vaiśravaṇo rājā bhagavantam uvāca ha
     sāgraḥ saṃvatsaro yātas tava vipreha paśyataḥ
 24 hāryo 'yaṃ viṣayo brahman gāndharvo nāma nāmataḥ
     chandato vartatāṃ vipra yathā vadati vā bhavān
 25 atithiḥ pūjanīyas tvam idaṃ ca bhavato gṛham
     sarvam ājñāpyatām āśu paravanto vayaṃ tvayi
 26 atha vaiśravaṇaṃ prīto bhagavān pratyabhāṣata
     arcito 'smi yathānyāyaṃ gamiṣyāmi dhaneśvara
 27 prīto 'smi sadṛśaṃ caiva tava sarvaṃ dhanādhipa
     tava prasādād bhagavan maharṣeś ca mahātmanaḥ
     niyogād adya yāsyāmi vṛddhimān ṛddhimān bhava
 28 atha niṣkramya bhagavān prayayāv uttarā mukhaḥ
     kailāsaṃ mandaraṃ haimaṃ sarvān anucacāra ha
 29 tān atītya mahāśailān kairātaṃ sthānam uttamam
     pradakṣiṇaṃ tataś cakre prayataḥ śirasā naman
     dharaṇīm avatīryātha pūtātmāsau tadābhavat
 30 sa taṃ pradakṣiṇaṃ kṛtvā triḥ śailaṃ cottarā mukhaḥ
     samena bhūmibhāgena yayau prītipuraskṛtaḥ
 31 tato 'paraṃ vanoddeśaṃ ramaṇīyam apaśyata
     sarvartubhir mūlaphalaiḥ pakṣibhiś ca samanvitam
     ramaṇīyair vanoddeśais tatra tatra vibhūṣitam
 32 tatrāśramapadaṃ divyaṃ dadarśa bhavagān atha
     śailāṃś ca vividhākārān kāñcanān ratnabhūṣitān
     maṇibhūmau niviṣṭāś ca puṣkariṇyas tathaiva ca
 33 anyāny api suramyāṇi dadarśa subahūny atha
     bhṛśaṃ tasya mano reme maharṣer bhāvitātmanaḥ
 34 sa tatra kāñcanaṃ divyaṃ sarvaratnamayaṃ gṛham
     dadarśādbhutasaṃkāśaṃ dhanadasya gṛhād varam
 35 mahānto yatra vividhāḥ prāsādāḥ parvatopamāḥ
     vimānāni ca ramyāṇi ratnāni vividhāni ca
 36 mandārapuṣpaiḥ saṃkīrṇā tathā mandākinī nadī
     svayaṃprabhāś ca maṇayo vajrair bhūmiś ca bhūṣitā
 37 nānāvidhaiś ca bhavanair vicitramaṇitoraṇaiḥ
     muktājālaparikṣiptair maṇiratnavibhūṣitaiḥ
     mano dṛṣṭiharai ramyaiḥ sarvataḥ saṃvṛtaṃ śubhaiḥ
 38 ṛṣiḥ samantato 'paśyat tatra tatra manoramam
     tato 'bhavat tasya cintā kva me vāso bhaved iti
 39 atha dvāraṃ samabhito gatvā sthitvā tato 'bravīt
     atithiṃ mām anuprāptam anujānantu ye 'tra vai
 40 atha kanyā parivṛtā gṛhāt tasmād viniḥsṛtāḥ
     nānārūpāḥ sapta vibho kanyā sarvā manoharāḥ
 41 yāṃ yām apaśyat kanyāṃ sa sā sā tasya mano 'harat
     nāśaknuvad dhārayituṃ mano 'thāsyāvasīdati
 42 tato dhṛtiḥ samutpannā tasya viprasya dhīmataḥ
     atha taṃ pramadāḥ prāhur bhagavān praviśatv iti
 43 sa ca tāsāṃ surūpāṇāṃ tasyaiva bhavanasya ca
 44 kautūhalasamāviṣṭaḥ praviveśa gṛhaṃ dvijaḥ
     tatrāpaśyaj jarā yuktām arajo 'mbaradhāriṇīm
     vṛddhāṃ paryaṅkam āsīnāṃ sarvābharaṇabhūṣitām
 45 svastīti cātha tenoktā sā strī pratyavadat tadā
     pratyutthāya ca taṃ vipram āsyatām ity uvāca ha
 46 [a]
     sarvāḥ svān ālayān yāntu ekā mām upatiṣṭhatu
     suprajñātā supraśāntā śeṣā gacchantu cchandataḥ
 47 tataḥ pradakṣiṇīkṛtya kanyās tās tam ṛṣiṃ tadā
     nirākrāman gṛhāt tasmāt sā vṛddhātha vyatiṣṭhata
 48 atha tāṃ saṃviśan prāha śayane bhāsvare tadā
     tvayāpi supyatāṃ bhadre rajanī hy ativartate
 49 saṃlāpāt tena vipreṇa tathā sā tatra bhāṣitā
     dvitīye śayane divye saṃviveśa mahāprabhe
 50 atha sā vepamānāṅgī nimittaṃ śītajaṃ tadā
     vyapadiśya maharṣer vai śayanaṃ cādhyarohata
 51 svāgataṃ svāgatenāstu bhagavāṃs tām abhāṣata
     sopāgūhad bhujābhyāṃ tu ṛṣiṃ prītyā nararṣabha
 52 nirvikāram ṛṣiṃ cāpi kāṣṭhakuḍyopamaṃ tadā
     duḥkhitā prekṣya saṃjalpam akārṣīd ṛṣiṇā saha
 53 brahman na kāmakāro 'sti strīṇāṃ puruṣato dhṛtiḥ
     kāmena mohitā cāhaṃ tvāṃ bhajantīṃ bhajasva mām
 54 prahṛṣṭo bhava viprarṣe samāgaccha mayā saha
     upagūha ca māṃ vipra kāmārtāhaṃ bhṛśaṃ tvayi
 55 etad dhi tava dharmātmaṃs tapasaḥ pūjyate phalam
     prārthitaṃ darśanād eva bhajamānāṃ bhajasva mām
 56 sadya cedaṃ vanaṃ cedaṃ yac cānyad api paśyasi
     prabhutvaṃ tava sarvatra mayi caiva na saṃśayaḥ
 57 sarvān kāmān vidhāsyāmi ramasva sahito mayā
     ramaṇīye vane vipra sarvakāmaphalaprade
 58 tvadvaśāhaṃ bhaviṣyāmi raṃsyase ca mayā saha
     sarvān kāmān upāśnāno ye divyā ye ca mānuṣāḥ
 59 nātaḥ paraṃ hi nārīṇāṃ kāryaṃ kiṃ cana vidyate
     yathā puruṣasaṃsargaḥ param etad dhi naḥ phalam
 60 ātmachandena vartante nāryo manmatha coditāḥ
     na ca dahyanti gacchantyaḥ sutaptair api pāṃsubhiḥ
 61 [a]
     paradārān ahaṃ bhadre na gaccheyaṃ kathaṃ cana
     dūṣitaṃ dharmaśāstreṣu paradārābhimarśanam
 62 bhadre niveṣṭu kāmaṃ māṃ viddhi satyena vai śape
     viṣayeṣv anabhijño 'haṃ dharmārthaṃ kila saṃtatiḥ
 63 evaṃ lokān gamiṣyāmi putrair iti na saṃśayaḥ
     bhadre dharmaṃ vijānīṣva jñātvā coparamasva ha
 64 [strī]
     nānilo 'gnir na varuṇo na cānye tridaśā dvija
     priyāḥ strīṇāṃ yathā kāmo ratiśīlā hi yoṣitaḥ
 65 sahasraikā yatā nārī prāpnotīha kadā cana
     tathā śatasahasreṣu yadi kā cit pativratā
 66 naitā jānanti pitaraṃ na kulaṃ na ca mātaram
     na bhrātṝn na ca bhartāraṃ na putrān na ca devarān
 67 līlāyantyaḥ kulaṃ ghnanti kulānīva sarid varāḥ
     doṣāṃś ca mandān mandāsu prajāpatir abhāṣata
 68 [bh]
     tataḥ sa ṛṣir ekāgras tāṃ striyaṃ pratyabhāṣata
     āsyatāṃ ruciraṃ chandaḥ kiṃ vā kāryaṃ bravīhi me
 69 sā strī provāca bhagavan drakṣyase deśakālataḥ
     vasa tāvan mahāprājña kṛtakṛtyo gamiṣyasi
 70 brahmarṣis tām athovāca sa tatheti yudhiṣṭhira
     vatsye 'haṃ yāvad utsāho bhavatyā nātra saṃśayaḥ
 71 atharṣir abhisaṃprekṣya striyaṃ tāṃ jarayānvitām
     cintāṃ paramikāṃ bheje saṃtapta iva cābhavat
 72 yad yad aṅgaṃ hi so 'paśyat tasyā viprarṣabhas tadā
     nāramat tatra tatrāsya dṛṣṭī rūpaparājitā
 73 devateyaṃ gṛhasyāsya śāpān nūnaṃ virūpitā
     asyāś ca kāraṇaṃ vettuṃ na yuktaṃ sahasā mayā
 74 iti cintā viṣaktasya tam arthaṃ jñātum icchataḥ
     vyagamat tad ahaḥ śeṣaṃ manasā vyākulena tu
 75 atha sā strī tadovāca bhagavan paśya vai raveḥ
     rūpaṃ saṃdhyābhrasaṃyuktaṃ kim upasthāpyatāṃ tava
 76 sa uvāca tadā tāṃ strīṃ snānodakam ihānaya
     upāsiṣye tataḥ saṃdhyāṃ vāgyato niyatendriyaḥ

SECTION XX

"Bhishma said, 'Thus commanded, the lady said,--Be it so. She then brought oil (for rubbing the Rishi's body therewith) and a piece of cloth for his wear during the ablutions. Permitted by the ascetic, she rubbed every part of his body with the fragrant oil she had brought for him. Gently was the Rishi rubbed, and when the process of rubbing was over, he proceeded to the room set apart for the performance of ablutions. There he sat upon a new and excellent seat of great splendour. 2 After the Rishi had taken his seat upon it, the old lady began to wash his person with her own soft hands whose touch was exceedingly agreeable. One after another in due order, the lady rendered the most agreeable services to the Rishi in the matter of his ablutions. Between the lukewarm water with
p. 113
which he was washed, and the soft hands that were employed in washing him, the Rishi of rigid vows failed to understand that the whole night had passed away in the process. Rising from the bath the Rishi became highly surprised. He saw the Sun risen above the horizon on the East. He was amazed at this and asked himself,--Was it really so or was it an error of the understanding?--The Rishi then duly worshipped the god of a thousand rays. This done, he asked the lady as to what he should do. The old lady prepared some food for the Rishi that was as delicious to the taste as Amrita itself. In consequence of the delicious character of that food the Rishi could not take much. In taking that little, however, the day passed away and evening came. The old lady then asked the Rishi to go to bed and sleep. An excellent bed was assigned to the Rishi and another was occupied by herself. The Rishi and the old lady occupied different beds at first but when it was midnight, the lady left her own bed for coming to that of the Rishi.'
"Ashtavakra said, 'O blessed lady, my mind turns away from sexual congress with one who is the spouse of another. Leave my bed, O good lady. Blessed be thou, do thou desist from this of thy own accord.' 1
"Bhishma continued, 'Thus dissuaded by that Brahmana with the aid of his self-restraint, the lady answered him, saying,--I am my own mistress. In accepting me thou wilt incur no sin.'
"Ashtavakra said, 'Women can never be their own mistresses. This is the opinion of the Creator himself, viz., that a woman never deserves to be independent.'
"The lady said, 'O learned Brahmana, I am tortured by desire. Mark my devotion to thee. Thou incurrest sin by refusing to accost me lovingly.'
"Ashtavakra said, 'Diverse faults, drag away the man that acts as he likes. As regards myself, I am able to control my inclinations by self-restraint. O good lady, do thou return to thy own bed.'
"The lady said, 'I bow to thee, bending my head. It behoves thee to show me thy grace. O sinless one, I prostrate myself before thee, do thou become my refuge. If indeed, thou seest such sin in congress with one that is not thy spouse, I yield myself unto thee. Do thou, O regenerate one, accept my hand in marriage. Thou wilt incur no sin. I tell thee truly. Know that I am my own mistress. If there by any sin in this, let it be mine alone. My heart is devoted to thee. I am my own mistress. Do thou accept me.'
"Ashtavakra said, 'How is it, O good lady, that thou art thy own mistress. Tell me the reason of this. There is not a single woman in the three worlds that deserves to be regarded as the mistress of her own self. The father protects her while she is a maiden. The husband protects her while she is in youth. Sons protect her when she is aged. Women can never be independent as long as they live!'
p. 114
"The lady said, 'I have since my maidenhood, adopted the vow of Brahmacharyya. Do not doubt it. I am still a maid. Do thou make me thy wife. O Brahmana, do not kill this devotion of mine to thee.'
"Ashtavakra said, 'As thou art inclined to me, so I am inclined to thee. There is this question, however, that should be settled. Is it true that by yielding to my inclinations I shall not be regarded as acting in opposition to what the Rishi (Vadanya) wishes. This is very wonderful. Will this lead to what is beneficial? Here is a maiden adorned with excellent ornaments and robes. She is exceedingly beautiful. Why did decrepitude cover her beauty so long? At present she looks like a beautiful maiden. There is no knowing what form she may take hereafter. 1 I shall never swerve from that restraint which I have over desire and the other passions or from contentment with what I have already got. Such swerving does not seem to be good. I shall keep myself united with truth!' 2

 

 

 

Book 13
Chapter 21

 

 

 

 

1 [bh]
      atha sā strī tam uktvā tu vipram evaṃ bhavatv iti
      tailaṃ divyam upādāya snānaśāṭīm upānayat
  2 anujñātā ca muninā sā strī tena mahātmanā
      athāsya tailenāṅgāni sarvāṇy evābhyamṛkṣayat
  3 śanaiś cotsāditas tatra snānaśālām upāgamat
      bhadrāsanaṃ tataś citram ṛṣir anvāviśan navam
  4 athopaviṣṭaś ca yadā tasmin bhadrāsane tadā
      snāpayām āsa śanakais tam ṛṣiṃ sukhahastavat
      divyaṃ ca vidhivac cakre sopacāraṃ munes tadā
  5 sa tena susukhoṣṇena tasyā hastasukhena ca
      vyatītāṃ rajanīṃ kṛtsnāṃ nājānāt sa mahāvrataḥ
  6 tata utthāya sa munis tadā paramavismitaḥ
      pūrvasyāṃ diśi sūryaṃ ca so 'paśyad uditaṃ divi
  7 tasya buddhir iyaṃ kiṃ nu mohas tattvam idaṃ bhavet
      athopāsya sahasrāṃśuṃ kiṃ karomīty uvāca tām
  8 sā cāmṛtarasaprakhyam ṛṣer annam upāharat
      tasya svādutayānnasya na prabhūtaṃ cakāra saḥ
      vyagamac cāpy ahaḥ śeṣaṃ tataḥ saṃdhyāgamat punaḥ
  9 atha strī bhagavantaṃ sā supyatām ity acodayat
      tatrai vai śayane divye tasya tasyāś ca kalpite
  10 [a]
     na bhadre paradāreṣu mano me saṃprasajjati
     uttiṣṭha bhadre bhadraṃ te svapa vai viramasva ca
 11 [bh]
     sā tadā tena vipreṇa tathā dhṛtyā nivartitā
     svatantrāsmīty uvācainaṃ na dharmac chalam asti te
 12 [a]
     nāsti svatantratā strīṇām asvatantrā hi yoṣitaḥ
     prajāpatimataṃ hy etan na strī svātantryam arhati
 13 [strī]
     bādhate maithunaṃ vipra mama bhaktiṃ ca paśya vai
     adharmaṃ prāpsyase vipra yan māṃ tvaṃ nābhinandasi
 14 [a]
     haranti doṣajātāni naraṃ jātaṃ yathecchakam
     prabhavāmi sadā dhṛtyā bhadre svaṃ śayanaṃ vraja
 15 [strī]
     śirasā praṇame vipra prasādaṃ kartum arhasi
     bhūmau nipatamānāyāḥ śaraṇaṃ bhava me 'nagha
 16 yadi vā doṣajātaṃ tvaṃ paradāreṣu paśyasi
     ātmānaṃ sparśayāmy adya pāṇiṃ gṛhṇīṣva me dvija
 17 na doṣo bhavitā caiva satyenaitad bravīmy aham
     svatantrāṃ māṃ vijānīhi yo 'dharmaḥ so 'stu vai mayi
 18 [a]
     svatantrā tvaṃ kathaṃ bhadre brūhi kāraṇam atra vai
     nāsti loke hi kā cit strī yā vai svātantryam arhati
 19 pitā rakṣati kaumāre bhartā rakṣati yauvane
     putrāś ca sthavirī bhāve na strī svātantryam arhati
 20 [strī]
     kaumāraṃ brahmacaryaṃ me kanyaivāsmi na saṃśayaḥ
     kuru mā vimatiṃ vipra śraddhāṃ vijahi mā mama
 21 [a]
     yathā mama tathā tubhyaṃ yathā tava tathā mama
     jijñāseyam ṛṣes tasya vighnaḥ satyaṃ nu kiṃ bhavet
 22 āścaryaṃ paramaṃ hīdaṃ kiṃ nu śreyo hi me bhavet
     divyābharaṇavastrā hi kanyeyaṃ mām upasthitā
 23 kiṃ tv asyāḥ paramaṃ rūpaṃ jīrṇam āsīt kathaṃ punaḥ
     kanyā rūpam ihādyaiva kim ihātrottaraṃ bhavet
 24 yathā praraṃ śaktidhṛter na vyutthāsye kathaṃ cana
     na rocaye hi vyutthānaṃ dhṛtyaivaṃ sādhayāmy aham

SECTION XX

"Bhishma said, 'Thus commanded, the lady said,--Be it so. She then brought oil (for rubbing the Rishi's body therewith) and a piece of cloth for his wear during the ablutions. Permitted by the ascetic, she rubbed every part of his body with the fragrant oil she had brought for him. Gently was the Rishi rubbed, and when the process of rubbing was over, he proceeded to the room set apart for the performance of ablutions. There he sat upon a new and excellent seat of great splendour. 2 After the Rishi had taken his seat upon it, the old lady began to wash his person with her own soft hands whose touch was exceedingly agreeable. One after another in due order, the lady rendered the most agreeable services to the Rishi in the matter of his ablutions. Between the lukewarm water with
p. 113
which he was washed, and the soft hands that were employed in washing him, the Rishi of rigid vows failed to understand that the whole night had passed away in the process. Rising from the bath the Rishi became highly surprised. He saw the Sun risen above the horizon on the East. He was amazed at this and asked himself,--Was it really so or was it an error of the understanding?--The Rishi then duly worshipped the god of a thousand rays. This done, he asked the lady as to what he should do. The old lady prepared some food for the Rishi that was as delicious to the taste as Amrita itself. In consequence of the delicious character of that food the Rishi could not take much. In taking that little, however, the day passed away and evening came. The old lady then asked the Rishi to go to bed and sleep. An excellent bed was assigned to the Rishi and another was occupied by herself. The Rishi and the old lady occupied different beds at first but when it was midnight, the lady left her own bed for coming to that of the Rishi.'
"Ashtavakra said, 'O blessed lady, my mind turns away from sexual congress with one who is the spouse of another. Leave my bed, O good lady. Blessed be thou, do thou desist from this of thy own accord.' 1
"Bhishma continued, 'Thus dissuaded by that Brahmana with the aid of his self-restraint, the lady answered him, saying,--I am my own mistress. In accepting me thou wilt incur no sin.'
"Ashtavakra said, 'Women can never be their own mistresses. This is the opinion of the Creator himself, viz., that a woman never deserves to be independent.'
"The lady said, 'O learned Brahmana, I am tortured by desire. Mark my devotion to thee. Thou incurrest sin by refusing to accost me lovingly.'
"Ashtavakra said, 'Diverse faults, drag away the man that acts as he likes. As regards myself, I am able to control my inclinations by self-restraint. O good lady, do thou return to thy own bed.'
"The lady said, 'I bow to thee, bending my head. It behoves thee to show me thy grace. O sinless one, I prostrate myself before thee, do thou become my refuge. If indeed, thou seest such sin in congress with one that is not thy spouse, I yield myself unto thee. Do thou, O regenerate one, accept my hand in marriage. Thou wilt incur no sin. I tell thee truly. Know that I am my own mistress. If there by any sin in this, let it be mine alone. My heart is devoted to thee. I am my own mistress. Do thou accept me.'
"Ashtavakra said, 'How is it, O good lady, that thou art thy own mistress. Tell me the reason of this. There is not a single woman in the three worlds that deserves to be regarded as the mistress of her own self. The father protects her while she is a maiden. The husband protects her while she is in youth. Sons protect her when she is aged. Women can never be independent as long as they live!'
p. 114
"The lady said, 'I have since my maidenhood, adopted the vow of Brahmacharyya. Do not doubt it. I am still a maid. Do thou make me thy wife. O Brahmana, do not kill this devotion of mine to thee.'
"Ashtavakra said, 'As thou art inclined to me, so I am inclined to thee. There is this question, however, that should be settled. Is it true that by yielding to my inclinations I shall not be regarded as acting in opposition to what the Rishi (Vadanya) wishes. This is very wonderful. Will this lead to what is beneficial? Here is a maiden adorned with excellent ornaments and robes. She is exceedingly beautiful. Why did decrepitude cover her beauty so long? At present she looks like a beautiful maiden. There is no knowing what form she may take hereafter. 1 I shall never swerve from that restraint which I have over desire and the other passions or from contentment with what I have already got. Such swerving does not seem to be good. I shall keep myself united with truth!' 2

 

 

Book 13
Chapter 22

 

1 [y]
      na bibheti kathaṃ sā strī śāpasya paramadyuteḥ
      kathaṃ nivṛtto bhagavāṃs tad bhavān prabravītu me
  2 [bh]
      aṣṭāvakro 'nvapṛcchat tāṃ rūpaṃ vikuruṣe katham
      na cānṛtaṃ te vaktavyaṃ brūhi brāhmaṇa kāmyayā
  3 [strī]
      dyāvāpṛthivī mātraiṣā kāmyā brāhmaṇasattama
      śṛṇuṣvāvahitaḥ sarvaṃ yad idaṃ satyavikrama
  4 uttarāṃ māṃ diśaṃ viddhi dṛṣṭaṃ strīcāpalaṃ ca te
      avyutthānena te lokā jitāḥ satyaparākrama
  5 jijñāseyaṃ prayuktā me sthirī kartuṃ tavānagha
      sthavirāṇām api strīṇāṃ bādhate maithuna jvaraḥ
  6 tuṣṭaḥ pitā mahas te 'dya tathā devāḥ sa vāsavāḥ
      sa tva yena ca kāryeṇa saṃprāpto bhagavān iha
  7 preṣitas tena vipreṇa kanyāpitrā dvijarṣabha
      tavopadeśaṃ kartuṃ vai tac ca sarvaṃ kṛtaṃ mayā
  8 kṣemī gamiṣyasi gṛhāñ śramaś ca na bhaviṣyati
      kanyāṃ prāpsyasi tāṃ vipra putriṇī ca bhaviṣyati
  9 kāmyayā pṛṣṭavāṃs tvaṃ māṃ tato vyāhṛtam uttaram
      anatikramaṇīyaiṣā kṛtsnair lokais tribhiḥ sadā
  10 gacchasva sukṛtaṃ kṛtvā kiṃ vānyac chrotum icchasi
     yāvad bravīmi viprarṣe aṣṭāvakra yathātatham
 11 ṛṣiṇā prasāditā cāsmi tava hetor dvijarṣabha
     tasya saṃmānanārthaṃ me tvayi vākyaṃ prabhāṣitam
 12 śrutvā tu vacanaṃ tasyāḥ sa vipraḥ prāñjaliḥ sthitaḥ
     anujñātas tayā cāpi svagṛhaṃ punar āvrajat
 13 gṛham āgamya viśrāntaḥ svajanaṃ pratipūjya ca
     abhyagacchata taṃ vipraṃ nyāyataḥ kurunandana
 14 pṛṣṭaś ca tena vipreṇa dṛṣṭaṃ tv etan nidarśanam
     prāha vipraṃ tadā vipraḥ suprītenāntar ātmanā
 15 bhavatāham anujñātaḥ prathito gandhamādanam
     tasya cottarato deśe dṛṣṭaṃ tad daivataṃ mahat
 16 tayā cāham anujñāto bhavāṃś cāpi prakīrtitaḥ
     śrāvitaś cāpi tad vākyaṃ gṛham abhyāgataḥ prabho
 17 tam uvāca tato vipraḥ pratigṛhṇīṣva me sutām
     nakṣatratithi saṃyoge pātraṃ hi maramaṃ bhavān
 18 [bh]
     aṣṭāvakras tathety uktvā pratigṛhya ca tāṃ prabho
     kanyāṃ paramadharmātmā prītimāṃś cābhavat tadā
 19 kanyāṃ tāṃ pratigṛhyaiva bhāryāṃ paramaśobhanām
     uvāsa muditas tatra āśrame sve gatajvaraḥ

 

SECTION XXII

"Yudhishthira said, 'Whom do the eternal Brahmanas strictly observing religious rites call a proper object of gifts? Is a Brahmana that bears the symbols of the order of life he follows to be regarded as such or one who does not bear such indications is to be so regarded?' 1
p. 116
"Bhishma said, 'O monarch, it has been said that gifts should be made unto a Brahmana that adheres to the duties of his own order, whether, he bears the indications of a Brahmachari or not, for both are faultless, viz., he that bears such indications and he that is divested of them.'
"Yudhishthira said, 'What fault does an uncleansed person incur, if he makes gifts of sacrificial butter or food with great devotion unto persons of the regenerate order?'
"Bhishma said, 'Even one that is most destitute of self-restraint becomes, without doubt, cleansed by devotion. Such a man, O thou of great splendour, becomes cleansed in respect of every act (and not with reference to gift alone).'
"Yudhishthira said, 'It has been said that a Brahmana that is sought to be employed in an act having reference to the deities, should never be examined. The learned, however, say that with respect to such acts as have reference to the Pitris, the Brahmana that is sought to be employed, should be examined (in the matter of both his conduct and competence).'
"Bhishma said, 'As regards acts that have reference to the deities, these fructify not in consequence of the Brahmana that is employed in doing the rites but through the grace of the deities themselves. Without doubt, those persons that perform sacrifice obtain the merit attached to those acts, through the grace of the deities. 1 The Brahmanas, O chief of the Bharatas, are always devoted of Brahman. The Rishi Markandeya, one of the greatest Rishis endued with intelligence in all the worlds, said this in days of yore.'
"Yudhishthira said, 'Why, O grandsire, are there five viz., he that is a stranger, he that is endued with learning (connected with the duties of his order), he that is connected by marriage, he that is endued with penances, and he that adheres to the performance of sacrifices, regarded as proper persons?' 2
"Bhishma said, 'The first three, viz., strangers, relatives, and ascetics, when possessed of these attributes, viz., purity of birth, devotion to religious acts, learning, compassion, modesty, sincerity, and truthfulness, are regarded as proper persons. The other two, viz., men of learning and those devoted to sacrifices, when endued with five of these attributes, viz., purity of birth, compassion, modesty, sincerity, truthfulness, are also regarded as proper persons. Listen now to me, O son of Pritha, as I recite to thee the opinions of these four persons of mighty energy, viz., the goddess Earth, the Rishi Kasyapa, Agni (the deity of fire) and the ascetic Markandeya.'
"The Earth said, 'As a clod of mud, when thrown into the great ocean quickly dissolves away, even so every kind of sin disappears in the three
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high attributes viz., officiation at sacrifices, teaching and receiving of gifts. 1
"Kasyapa said, 'The Vedas with their six branches, the Sankhya philosophy, the Puranas, and high birth, these fail to rescue a regenerate person if he falls away from good conduct.' 2
"Agni said, 'That Brahmana who, engaged in study and regarding himself learned, seeks with the aid of his learning to destroy the reputation of others, falls away from righteousness, and comes to be regarded as dissociated from truth. Verily regions of felicity herein-after are never attained to by such a person of destructive genius.'
"Markandeya said, 'If a thousand Horse-sacrifices and Truth were weighed in the balance, I do not know whether the former would weigh even half as heavy as the latter.'
"Bhishma continued, 'Having spoken these words, those four persons, each of whom is endued with immeasurable energy, viz., the goddess Earth, Kasyapa, Agni, and Bhrigu's son armed with weapons, quickly went away.'
"Yudhishthira said, 'If Brahmanas observant of the vow of Brahmacharyya in this world solicit the offerings one makes (unto one's deceased ancestors in Sraddhas) I ask, can the Sraddha be regarded well-performed, if the performer actually makes over those offerings unto such Brahmanas.
"Bhishma said, 'If, having practised the vow of Brahmacharyya for the prescribed period (of twelve years) and acquired proficiency in the Vedas and their branches, a Brahmana himself solicits the offering made in Sraddhas and eats the same, he is regarded to fall away from his vow. The Sraddha, however, is not regarded as stained in any way.'
"Yudhishthira said, 'The wise have said that duty of righteousness has many ends and numerous doors. Tell me, O grandsire, what however are the settled conclusions in this matter.' 3
Bhishma said, 'Abstention from injury to others, truthfulness, the absence of wrath (forgiveness), compassion, self-restraint, and sincerity or candour, O monarch, are the indications of Righteousness. There are persons who wander over the earth, praising righteousness but without practising what they preach and engaged all the while in sin. O king, He who gives unto such persons gold or gems or steeds, has to sink in hell and to subsist there for ten years, eating the while the faeces of such persons as live upon the flesh of dead kine and buffalos, of men called Pukkasas, of others that live in the outskirts of cities and villages, and of men that publish, under the influence of wrath and folly, the acts and the ommissions
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of others. 1 Those foolish men who do give unto a Brahmana observant of the vow of Brahmacharyya the offerings made in Sraddhas (unto one's deceased ancestors), have to go, O monarch into regions of great misery.'
"Yudhishthira said, 'Tell me, O grandsire, what is superior to Brahmacharyya? What is the highest indication of virtue? What is the highest kind of purity?'
"Bhishma said,--'I tell thee, O son, that abstention from honey and meat is even superior to Brahmacharyya. Righteousness consists in keeping within boundaries or in self-restraint, the best indication of Righteousness is Renunciation (which is also the highest kind of purity). 2
"Yudhishthira said, 'In what time should one practise Righteousness? In what time should wealth be sought? In what time should pleasure be enjoyed? O grandsire, do tell me this.'
"Bhishma said,--'One should earn wealth in the first part of one's life. Then should one earn Righteousness, and then enjoy pleasure. One should not, however, attach oneself to any of these. One should regard the Brahmanas, worship one's preceptor and seniors, show compassion for all creatures, be of mild disposition and agreeable speech. To utter false-hood in a court of justice, to behave deceitfully towards the king, to act falsely towards preceptors and seniors, are regarded as equivalent (in heinousness) to Brahmanicide. One should never do an act of violence to the king's person. Nor should one ever strike a cow. Both these offences are equivalent to the sin of foeticide. One should never abandon one's (homa) fire. One should also never cast off one's study of the Vedas. One should never assail a Brahmana by words or acts. All these offences are equivalent to Brahmanicide.'
"Yudhishthira said,--'What kind of Brahmanas should be regarded as good? By making presents unto (what kind of) Brahmanas one may acquire great merit? What kind of Brahmanas are they whom one should feed? Tell me all this, O grandsire!'
"Bhishma said, 'Those Brahmanas that are freed from wrath, that are devoted to acts of righteousness, that are firm in Truth, and that practise
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self-restraint are regarded as good. By making gifts unto them one acquires great merit. One wins great merit by making presents unto such Brahmanas as are free from pride, capable of bearing everything, firm in the pursuit of their objects, endued with mastery over their senses, devoted to the good of all creatures, and disposed to be friendly towards all. One earns great merit by making gifts unto such Brahmanas as are free from cupidity, as are pure of heart and conduct, possessed of learning and modesty, truthful in speech and observant of their own duties as laid down in the scriptures. The Rishis have declared that Brahmana to be a deserving object of gifts who studies the four Vedas with all their branches and is devoted to the six well-known duties (laid down in the scriptures). One acquires great merit by making gifts unto Brahmanas possessed of such qualifications. The man who makes gifts unto a deserving Brahmana multiplies his merit a thousand-fold. A single righteous Brahmana possessed of wisdom and Vedic lore, observant of the duties laid down in the scriptures, distinguished by purity of behaviour, is competent to rescue a whole race. 1 One should make gifts of kine and horses and wealth and food and other kinds of articles unto a Brahmana that is possessed of such qualifications. By making such gifts unto such persons one earns great happiness in the next world. As I have already told thee even one such Brahmana is fully competent to rescue the entire race to which the giver belongs. What need I say, therefore, O dear son, of the merit of making gifts unto many Brahmanas of such qualifications? In making gifts, therefore one should always select the object to whom the gifts are to be made. Hearing of a Brahmana possessed of proper qualifications and regarded with respect by all good people, one should invite him even if he resides at a distance and welcome him when he arrives and one should worship him by all means in his power.'"

 

Book 13
Chapter 23

 

 

 

1 [y]
      kim āhur bharataśreṣṭha pātraṃ viprāḥ sanātanam
      brāhmaṇaṃ liṅginaṃ caiva brāhmaṇaṃ vāpy aliṅginam
  2 [bh]
      svavṛttim abhipannāya liṅgine vetarāya vā
      deyam āhur mahārāja ubhāv etau tapasvinau
  3 [y]
      śraddhayā parayā pūto yaḥ prayacched dvijātaye
      havyaṃ kavyaṃ tathā dānaṃ ko doṣaḥ syāt pitāmaha
  4 [bh]
      śraddhā pūto naras tāta durdānto 'pi na saṃśayaḥ
      pūto bhavati sarvatra kiṃ punas tvaṃ mahīpate
  5 [y]
      na brāhmaṇaṃ parīkṣeta daiveṣu satataṃ naraḥ
      kavya pradāne tu budhāḥ parīkṣyaṃ brāhmaṇaṃ viduḥ
  6 [bh]
      na brāhmaṇaḥ sādhayate havyaṃ daivāt prasidhyati
      devaprasādād ijyante yajamānā na saṃśayaḥ
  7 brāhmaṇā bharataśreṣṭha satataṃ brahmavādinaḥ
      mārkaṇḍeyaḥ purā prāha iha lokeṣu buddhimān
  8 [y]
      apūrvo 'py atha vā vidvān saṃbandhī vātha yo bhavet
      tapasvī yajñaśīlo vā kathaṃ pātraṃ bhavet tu saḥ
  9 [bh]
      kulīnaḥ karma kṛd vaidyas tathā cāpy ānṛśaṃsyavān
      hrīmān ṛjuḥ satyavādī pātraṃ pūrve ca te trayaḥ
  10 tatredaṃ śṛṇu me pārtha caturṇāṃ tejasāṃ matam
     pṛthivyāḥ kāśyapasyāgner mārkaṇḍeyasya caiva hi
 11 [pṛthivī]
     yathā mahārṇave kṣiptaḥ kṣipraṃ loṣṭo vinaśyati
     tathā duścaritaṃ sarvaṃ trayy āvṛttyā vinaśyati
 12 [k]
     sarve ca vedāḥ saha ṣadbhir aṅgaiḥ; sāṃkhyaṃ purāṇaṃ ca kule ca janma
     naitāni sarvāṇi gatir bhavanti; śīlavyapetasya narasya rājan
 13 [agni]
     adhīyānaḥ paṇḍitaṃ manyamāno; yo vidyayā hanti yaśaḥ pareṣām
     brahman sa tenācarate brahmahatyāṃ; lokās tasya hy antavanto bhavanti
 14 [m]
     aśvamedha sahasraṃ ca satyaṃ ca tulayā dhṛtam
     nābhijānāmi yady asya satyasyārdham avāpnuyāt
 15 [bh]
     ity uktvā te jagmur āśu catvāro 'mitatejasaḥ
     pṛthivī kāśyapo 'gniś ca prakṛṣṭāyuś ca bhārgavaḥ
 16 [y]
     yad idaṃ brāhmaṇā loke vratino bhuñjate haviḥ
     bhuktaṃ brāhmaṇa kāmāya kathaṃ tat sukṛtaṃ bhavet
 17 [bh]
     ādiṣṭino ye rājendra brāhmaṇā vedapāragāḥ
     bhuñjate brahma kāmāya vrataluptā bhavanti te
 18 [y]
     anekāntaṃ bahu dvāraṃ dharmam āhur manīṣiṇaḥ
     kiṃ niścitaṃ bhavet tatra tan me brūhi pitāmaha
 19 [bh]
     ahiṃsā satyam akrodha ānṛśaṃsyaṃ damas tathā
     ārjavaṃ caiva rājendra niścitaṃ dharmalakṣaṇam
 20 ye tu dharmaṃ praśaṃsantaś caranti pṛthivīm imām
     anācarantas tad dharmaṃ saṃkare niratāḥ prabho
 21 tebhyo ratnaṃ hiraṇyaṃ vā gām aśvān vā dadāti yaḥ
     daśavarṣāṇi viṣṭhāṃ sa bhuṅkte nirayam āśritaḥ
 22 medānāṃ pulkasānāṃ ca tathaivāntāvasāyinām
     kṛtaṃ karmākṛtaṃ cāpi rāgamohena jalpatām
 23 vaiśvadevaṃ ca ye mūḍhā viprāya brahmacāriṇe
     dadatīha na rājendra te lokān bhuñjate 'śubhān
 24 [y]
     kiṃ paraṃ brahmacaryasya kiṃ paraṃ dharmalakṣaṇam
     kiṃ ca śreṣṭhatamaṃ śaucaṃ tan me brūhi pitāmaha
 25 [bh]
     brahmacaryaṃ paraṃ tāta madhu māṃsasya varjanam
     maryādāyāṃ sthito dharmaḥ śamaḥ śaucasya lakṣaṇam
 26 [y]
     kasmān kāle cared dharmaṃ kasmin kāle 'rtham ācaret
     kasiṃ kāle sukhī ca syāt tan me brūhi pitāmaha
 27 [bh]
     kālyam arthaṃ niṣeveta tato dharmam anantaram
     paścāt kāmaṃ niṣeveta na ca gacchet prasaṅgitām
 28 brāhmaṇāṃś cābhimanyeta gurūṃś cāpy abhipūjayet
     sarvabhūtānulomaś ca mṛdu śīlaḥ priyaṃvadaḥ
 29 adhikāre yad anṛtaṃ rājagāmi ca paiśunam
     puroś cālīka karaṇaṃ samaṃ tad brahmahatyayā
 30 praharen na narendreṣu na gāṃ hanyāt tathaiva ca
     bhrūṇa hatyā samaṃ caitad ubhayaṃ yo niṣevate
 31 nāgniṃ parityajej jātu na ca vedān parityajet
     na ca brāhmaṇam ākrośet samaṃ tad brahmahatyayā
 32 [y]
     kīdṛśāḥ sādhavo viprāḥ kebhyo dattaṃ mahāphalam
     kīdṛśānāṃ ca bhoktavyaṃ tan me brūhi pitāmaha
 33 [bh]
     akrodhanā dharmaparāḥ satyanityā dame ratāḥ
     tādṛśāḥ sādhavo viprās tebhyo dattaṃ mahāphalam
 34 amāninaḥ sarvasahā dṛṣṭārthā vijitendriyāḥ
     sarvabhūtahitā maitrās tebhyo dattaṃ mahāphalam
 35 alubdhāḥ śucayo vaidyā hrīmantaḥ satyavādinaḥ
     svakarmaniratā ye ca tebhyo dattaṃ mahāphalam
 36 sāṅgāṃś ca caturo vedān yo 'dhīyīta dvijarśabhaḥ
     ṣadbhyo nivṛttaḥ karmabhyas taṃ pātram ṛṣayo viduḥ
 37 ye tv evaṃguṇajātīyās tebhyo dattaṃ mahāphalam
     sahasraguṇam āpnoti guṇārhāya pradāyakaḥ
 38 prajñā śrutābhyāṃ vṛttena śīlena ca samanvitaḥ
     tārayeta kulaṃ kṛtsnam eko 'pīha dvijarṣabhaḥ
 39 gām aśvaṃ vittam annaṃ vā tad vidhe pratipādayet
     dravyāṇi cānyani tathā pretya bhāve na śocati
 40 tārayeta kulaṃ kṛtsnam eko 'pīha dvijottamaḥ
     kim aṅgapunar ekaṃ vai tasmāt pātraṃ samācaret
 41 niśamya ca guṇopetaṃ brāhmaṇaṃ sādhu saṃmatam
     dūrād ānāyayet kṛtye sarvataś cābhipūjayet

 

SECTION XXIII

"Yudhishthira said, 'I desire thee, O grandsire, to tell me what the ordinances are that have been laid down by the acts touching the deities and the (deceased) ancestors on occasions of Sraddhas.'
"Bhishma said, 'Having purified oneself (by baths and other purificatory acts) and then going through the well-known auspicious rites, one should carefully do all act relating to the deities in the forenoon, and all acts relating to the Pitris in the afternoon. What is given to men should be given in the midday with affection and regard. That gift which is made
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untimely is appropriated by Rakshasas. 1 Gifts of articles that have been leapt over by any one, o been licked or sucked, that are not given peacefully, that have been seen by women that are impure in consequence of their season having come, do not produce any merit. Such gifts are regarded as the portion belonging to the Rakshasas. Gifts of articles that have been proclaimed before many people or from which a portion has been eaten by a Sudra, or that have been seen or licked by a dog, form portions of Rakshasas. Food which is mixed with hair or in which there are worms, or which has been stained with spittle or saliva or which has been gazed at by a dog or into which tear-drops have fallen or which has been trodden upon should be known as forming the portion of Rakshasa. Food that has been eaten by a person incompetent to utter the syllable Om, or that has been eaten by a person bearing arms, O Bharata, or that has been eaten by a wicked person should be known to form the portion of Rakshasas. 2 The food that is eaten by a person from which a portion has already been eaten by another, or which is eaten without a part thereof having been offered to deities and guests and children, is appropriated by Rakshasas. Such stained food, if offered to the deities and Pitris is never accepted by them but is appropriated by Rakshasas. The food offered by the three regenerate classes in Sraddhas, in which Mantras are either not uttered or uttered incorrectly and in which the ordinances laid down in the scriptures are not complied with, if distributed to guests and other people, is appropriated by Rakshasas. The food that is distributed to guests without having been previously dedicated to the deities or the Pitris with the aid of libation on the sacred fire, which has been stained in consequence of a portion thereof having been eaten by a person that is wicked or of irreligious behaviour, should be known to form the portion of Rakshasas.'
"'I have told thee what the portions are of the Rakshasas. Listen now to me as I lay down the rules for ascertaining who the Brahmana is that is deserving of gift. 3 All Brahmanas that have been outcasted (on account of the commission of heinous sins), as also Brahmanas that are idiots and out of mind, do not deserve to be invited to Sraddhas in which offerings are made to either the deities or the Pitris. That Brahmana who is afflicted with leucoderma, or he that is destitute of virility, or he that has got leprosy, or he that has got phthisis or he that is labouring under epilepsy (with delusions of the sensorium),
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or he that is blind, should not, O king, be invited. 1 Those Brahmanas that practise the calling of physicians, those that receive regular pay for worshipping the images of deities established by the rich, or live upon the service of the deities, those that are observant of vows from pride or other false motives, and those that sell Soma, do not deserve to be invited. Those Brahmanas that are, by profession, vocalists, or dancers or players or instrumental musicians, or reciters of sacred books, or warriors and athletes, do not, O king, deserve to be invited. Those Brahmanas who pour libations on the sacred fire for Sudras, or who are preceptors of Sudras, or who as servants of Sudra masters, do not deserve to be invited. That Brahmana who is paid for his services as preceptor, or who attends as pupil upon the lectures of some preceptor because of some allowance that is granted to him, does not deserve to be invited, for both of them are regarded as sellers of Vedic lore. That Brahmana who has been once induced to accept the gift of food in a Sraddha at the very outset, as also he who has married a Sudra wife, even if possessed of every kind of knowledge do not deserve to be invited. 2 Those Brahmanas that are destitute of their domestic fire, and they that attend upon corpses, they that are thieves, and they that have otherwise fallen away do not, O king, deserve to be invited. 3 Those Brahmanas whose antecedents are not known or are vile, and they that are Putrika-putras, do not, O king, deserve to be invited on occasions of Sraddhas. 4 That Brahmana who gives loans of money, or he who subsists upon the interest of the loans given by him, or he who lives by sale of living creatures, does not deserve, O king, to be invited. Persons who have been subjugated by their wives, or they who live by becoming the paramours of unchaste women, or they who abstain from their morning and evening prayers do not deserve, O king, to be invited to Sraddhas.'
"'Listen now to me as I mention who the Brahmana is that has been ordained for acts done in honour of the deities and the Pitris. Indeed, I shall tell thee what those merits, are in consequence of which one may become a giver or a recipient of gifts in Sraddhas (notwithstanding the faults mentioned above). 5 Those Brahmanas that are observant of the
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rites and ceremonies laid down in the scriptures, or they that are possessed of merit, or they that are conversant with the Gayatri, or they that are observant of the ordinary duties of Brahmanas, even if they happen to betake themselves to agriculture for a living, are capable, O king, of being invited to Sraddhas. If a Brahmana happens to be wellborn, he deserves to be invited to Sraddhas notwithstanding his profession of arms for fighting the battle of others. 1 That Brahmana, however, O son, who happens to betake himself to trade for a living should be discarded (even if possessed of merit). The Brahmana who pours libations every day on the sacred fire, or who resides in a fixed habitation, who is not a thief and who does the duties of hospitality to guests arrived at his house, deserves, O king, to be invited to Sraddhas. The Brahmana, O chief of Bharata's race, who recites the Savitri morning, noon, and night, or who subsists upon eleemosynary charity, who is observant of the rites and ceremonies laid down in the scriptures for persons of his order, deserves, O king, to be invited to Sraddhas. 2 That Brahmana who having earned wealth in the morning becomes poor in the afternoon, or who poor in the morning becomes wealthy in the evening or who is destitute of malice, or is stained by a minor fault, deserves, O king, to be invited to Sraddhas. That Brahmana who is destitute of pride or sin, who is not given to dry disputation, or who subsists upon alms obtained in his rounds of mendicancy from house to house deserves, O king, to be invited to sacrifices. One who is not observant of vows, or who is addicted to falsehood (in both speech and conduct), who is a thief, or who subsists by the sale of living creatures or by trade in general, becomes worthy of invitation to Sraddhas, O king, if he happens to offer all to the deities first and subsequently drink Soma. That man who having acquired wealth by foul or cruel means subsequently spends it in adoring the deities and discharging the duties of hospitality, becomes worthy, O king, of being invited to Sraddhas. The wealth that one has acquired by the sale of Vedic lore, or which has been earned by a women, or which has been gained by meanness (such as giving false evidence in a court of law), should never be given to Brahmanas or spent in making offerings to the Pitris. That Brahmana, O chief of Bharata's race, who upon the completion of a Sraddha that is performed with his aid, refuses to utter the words 'astu swadha,' incurs the sin of swearing falsely in a suit for land. 3 The time for performing Sraddha, O Yudhishthira, is that
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when one obtains a good Brahmana and curds and ghee and the sacred day of the new moon, and the meat of wild animals such as deer and others. 1 Upon the completion of a Sraddha performed by a Brahmana the word Swadha should be uttered. If performed by a Kshatriya the words that should be uttered are--Let thy Pitris be gratified.--Upon the completion of a Sraddha performed by a Vaisya, O Bharata, the words that should be uttered are--Let everything become inexhaustible.--Similarly, upon the conclusion of a Sraddha performed by a Sudra, the word that should be uttered is Swasti,--In respect of a Brahmana, the declaration regarding Punyaham should be accompanied with the utterance of the syllable Om. In the case of a Kshatriya, such declaration should be without the utterance of syllable Om. In the rites performed by a Vaisya, the words that should be uttered, instead of beings the syllable Om, are,--Let the deities be gratified. 2--Listen now to me as I tell thee the rites that should be performed, one after another, conformably to the ordinances, (in respect of all the orders). All the rites that go by the name of Jatakarma, O Bharata, are indispensable in the case of all the three orders (that are regenerate). All these rites, O Yudhishthira, in the case of both Brahmanas and Kshatriyas as also in that of Vaisyas are to be performed with the aid of mantras. The girdle of a Brahmana should be made of Munja grass. That for one belonging to the royal order should be a bowstring. The Vaisya's girdle should be made of the Valwaji grass. Even this is what has been laid down in the scriptures. Listen now to me as I expound to thee what constitutes the merits and faults of both givers and recipients of gifts. A Brahmana becomes guilty of a dereliction of duty by uttering a falsehood. Such an act on his part is sinful. A Kshatriya incurs four times and a Vaisya eight times the sin that a Brahmana incurs by uttering a falsehood. A Brahmana should not eat elsewhere, having been previously invited by a Brahmana. By eating at the house of the person whose invitation has been posterior in point of time, he becomes inferior and even incurs the sin that attaches to the slaughter of an animal on occasions other than those of sacrifices. 3 So also, if he eats elsewhere after having been invited by a person of the royal order or a Vaisya, he falls away from his position and incurs half the sin that attaches to the slaughter of an animal on occasions other than those of sacrifices. That Brahmana, O king, who eats on occasions of such rites as are performed in honour of the deities or the Pitris by Brahmanas and Kshatriyas and Vaisyas, without having performed his ablutions, incurs the sin of uttering an untruth for a cow. That Brahmana,
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[paragraph continues] O king, who eats on occasions of similar rites performed by persons belonging to the three higher orders, at a time when he is impure in consequence either of a birth or a death among his cognates, through temptation, knowing well that he is impure incurs the same sin. 1 He who lives upon wealth obtained under false pretences like that of sojourns to sacred places or who solicits the giver for wealth pretending that he would spend it in religious acts, incurs, O monarch, the sin of uttering a falsehood. 2 That person, belonging to any of the three higher orders, O Yudhishthira, who at Sraddhas and on other occasions distributes food with the aid of Mantras, unto such Brahmanas as do not study the Vedas and as are not observant of vows, or as have not purified their conduct, certainly incurs sin.'
"Yudhishthira said,--'I desire, O grandsire, to know by giving unto whom the things dedicated to the deities and the Pitris, one may earn the amplest rewards.'
"Bhishma said,--'Do thou, Yudhishthira, feed those Brahmanas whose spouses reverently wait for the remnants of the dishes of their husbands like tillers of the soil waiting in reverence for timely showers of rain. One earn great merit by making gifts unto those Brahmanas that are always observant of pure conduct, O king, that are emaciated through abstention from all luxuries and even full meals, that are devoted to the observances of such vows as lead to the emaciation of the body, and that approach givers with the desire of obtaining gifts. By making gifts unto such Brahmanas as regard conduct in this light of food, as regard conduct in the light of spouses and children, as regard conduct in the light of strength, as regard conduct in the light of their refuge for crossing this world and attaining to felicity in the next, and as solicit wealth only when wealth is absolutely needed, one earns great merit. By making gifts unto those persons, O Yudhishthira, that having lost everything through thieves or oppressors, approach the giver, one acquires great merit. 3 By making gifts unto such Brahmanas as solicit food from the hands of even a poor person of their order who has just got something from others, one earns great merit. By making gifts unto such Brahmanas as have lost their all in times of universal distress and as have been deprived of their spouses on such occasions, and as come to givers with solicitations for alms, one acquires great merit. By making gifts unto such Brahmanas as are observant of vows, and as place themselves
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voluntarily under painful rules and regulations, as are respectful in their conduct to the declaration laid down in the Vedas, and as come to solicit wealth for spending it upon the rites necessary to complete their vows and other observances, one earns great merit. By making gifts unto such Brahmanas as live at a great distance from the practices that are observed by the sinful and the wicked, as are destitute of strength for want of adequate support, and as are very poor in earthly possessions, one earns great merit. By making gifts unto such Brahmanas as have been robbed of all their possessions by powerful men but as are perfectly innocent, and as desire to fill their stomachs any how without, that is, any scruples respecting the quality of the food they take, one earns great merit. By making gifts unto such Brahmanas as beg on behalf of others that are observant of penances and devoted to them and as are satisfied with even small gifts, one earns great merit. Thou hast now, O bull of Bharata's race, heard what the declarations are of the scriptures in respect of the acquisition of great merit by the making of gifts. Listen now to me as I expound what those acts are that lead to hell or heaven. They, O Yudhishthira, that speak an untruth on occasions other than those when such untruth is needed for serving the purpose of the preceptor or for giving the assurance of safety to a person in fear of his life, sink into hell 1. They who ravish other people's spouses, or have sexual congress with them, or assist at such acts of delinquency, sink in hell. They who rob others of their wealth or destroy the wealth and possessions of other people, or proclaim the faults of other people, sink in hell. They who destroy the containers of such pieces of water as are used by cattle for quenching thirst, as injure such buildings as are used for purposes of public meetings, as break down bridges and causeways, and as pull down houses used for purposes of habitation, have to sink to hell. They who beguile and cheat helpless women, or girls, or aged dames, or such women as have been frightened, have to sink to hell. They who destroy the means of other people's living, they who exterminate the habitations of other people, they who rob others of their spouses, they who sow dissensions among friends, and they who destroy the hopes of other people, sink into hell. They who proclaim the faults of others, they who break down bridges or causeways, they who live by following vocations laid down for other people, and they who are ungrateful to friends for services received, have to sink in hell. They who have no faith in the Vedas and show no reverence for them, they who break the
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vows made by themselves or oblige others to break them, and they who fall away from their status through sin, sink in hell. They who betake themselves to improper conduct, they who take exorbitant rates of interest, and they who make unduly large profits on sales, have to sink in hell. They who are given to gambling, they who indulge in wicked acts without any scruple, and they who are given to slaughter of living creatures, have to sink in hell. They who cause the dismissal by masters of servants that are hoping for rewards or are expectant of definite need or are in the enjoyment of wages or salaries or are waiting for returns in respect of valuable services already rendered, have to sink in hell. They who themselves eat without offering portions thereof unto their spouse or their sacred fires or their servants or their guests, and they who abstain from performing the rites laid down in the scriptures for honouring the Pitris and deities, have to sink in hell. They who sell the Vedas, they who find fault with the Vedas, and they who reduce the Vedas into writing, have all to sink in hell. 1 They who are out of the pale of the four well-known modes of life, they who betake themselves to practices interdicted by the Srutis and the scriptures, and they who live by betaking themselves to acts that are wicked or sinful or that do not belong to their order of birth, have to sink in hell. They who live by selling hair, they who subsist by selling poisons, and they who live by selling milk, have to sink in hell. They who put obstacles in the path of Brahmanas and kine and maidens, O Yudhishthira, have to sink in hell. They who sell weapons, they who forge weapons, they who make shafts, and they who make bows, have to sink in hell. 'I hey who obstruct paths and roads with stones and thorns and holes have to sink in hell. They who abandon and cast off preceptors and servants and loyal followers without any offence, O chief of Bharata's race, have to sink in hell. They who set bullocks to work before the animals attain to sufficient age, they who bore the noses of bullocks and other animals for controlling them the better while employed in work, and they who keep animals always tethered, have to sink in hell. Those kings that do not protect their subjects while forcibly taking from them a sixth share of the produce of their fields, and they who, though able and possessed of resources, abstain from making gifts, have to sink in hell. They who abandon and cast off persons that are endued with forgiveness and self-restraint and wisdom, or those with whom they have associated for many years, when these are no longer of services to them, have to sink in hell. Those men who themselves eat without giving portions of the food to children and aged men and servants, have to sink in hell.'
"'All these men enumerated above have to go to hell. Listen now to me, O bull of Bharata's race, as I tell thee who those men are that
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ascend to heaven. The man who transgresses against a Brahmana by impeding the performances of all such acts in which the deities are adored, becomes afflicted with the loss of all his children and animals. (They who do not transgress against Brahmanas by obstructing their religious acts ascend to heaven). Those men, O Yudhishthira, who follow the duties as laid down in the scriptures for them and practise the virtues of charity and self-restraint and truthfulness, ascend to heaven. Those men who having acquired knowledge by rendering obedient services to their preceptors and observing austere penances, become reluctant to accept gifts, succeed in ascending to heaven. Those men through whom other people are relieved and rescued from fear and sin and the impediments that lie in the way of what they wish to accomplish and poverty and the afflictions of disease, succeed in ascending to heaven. Those men who are endued with a forgiving disposition, who are possessed of patience, who are prompt in performing all righteous acts, and who are of auspicious conduct, succeed in ascending to heaven. Those men who abstain from honey and meat, who abstain from sexual congress with the spouses of other people, and who abstain from wines and spirituous liquors, succeed in ascending to heaven. Those men that help in the establishment of retreats for ascetics, who become founders of families, O Bharata, who open up new countries for purposes of habitation, and lay out towns and cities succeed in ascending to heaven. Those men who give away cloths and ornaments, as also food and drink, and who help in marrying others, succeed in ascending to heaven. 1 Those men that have abstained from all kinds of injury or harm to all creatures, who are capable of enduring everything, and who have made themselves the refuge of all creatures, succeed in ascending to heaven. Those men who wait with humility upon their fathers and mothers, who have subjugated their senses, and who are affectionate towards their brothers, succeed in ascending to heaven. Those men that subjugate their senses notwithstanding the fact of their being rich in worldly goods and strong in might and in the enjoyment of youth, succeed in ascending to heaven. Those men that are kind towards even those that offend against them, that are mild of disposition, that have an affection for all who are of mild behaviour, and that contribute to the happiness of others by rendering them every kind of service in humility, succeed in ascending to heaven. Those men that protect thousands of people, that make gifts unto thousands of people, and that rescue thousands of people from distress, succeed in ascending to heaven. Those men who make gifts of gold and of kine, O chief of Bharata's race, as also those of conveyances and animals, succeed in ascending to heaven. Those men who make gifts of such articles as are needed in marriages, as also those of serving men and
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maids, and cloths and robes, succeed in ascending to heaven 1. Those men who make public pleasure-houses and gardens and wells, resting houses and buildings for public meetings and tanks for enabling cattle and men to quench their thirst, and fields for cultivation, O Bharata, succeed in ascending to heaven. 2 Those men who make gifts of houses and fields and populated villages unto persons that solicit them, succeed in ascending to heaven. Those men who having themselves manufactured juicy drinks of sweet taste and seeds and paddy or rice, make gifts of them unto others succeed in ascending to heaven. Those men who being born in families high or low beget hundreds of children and live long lives practising compassion and keeping wrath under complete subjection, succeed in ascending to heaven. I have thus expounded to thee, O Bharata, what the rites are in honour of the deities and the Pitris which are performed by people for the sake of the other world, what the ordinances are in respect of making gifts, and what the views are of the Rishis of former times in respect of both the articles of gift and the manner of giving them.'"

 

 

Book 13
Chapter 24

 

 

 

1 [y]
      śrādha kāle ca daive ca dharme cāpi pitāmaha
      icchāmīha tvayākhyātaṃ vihitaṃ yat surarṣibhiḥ
  2 [bh]
      daivaṃ pūrvāhṇike kuryād aparāhṇe tu paitṛkam
      maṅgalācāra saṃpannaḥ kṛtaśaucaḥ prayatnavān
  3 manuṣyāṇāṃ tu madhyāhne pradadyād upapattitaḥ
      kālahīnaṃ tu yad dānaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ
  4 laṅghitaṃ cāvalīḍhaṃ ca kalipūrvaṃ ca yatkṛtam
      rajasvarābhir dṛṣṭaṃ ca taṃ bhāgaṃ sakṣasāṃ viduḥ
  5 avaghuṣṭaṃ ca yad bhuktam avratena ca bhārata
      parāmṛṣṭaṃ śunā caiva taṃ bhāgaṃ rakṣasāṃ viduḥ
  6 keśakītāvapatitaṃ kṣutaṃ śvabhir avekṣitam
      ruditaṃ cāvadhūtaṃ ca taṃ bhāgaṃ rakṣasāṃ viduḥ
  7 nir oṃkāreṇa yad bhuktaṃ sa śastreṇa ca bhārata
      durātmanā ca yad bhuktaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ
  8 parocchiṣṭaṃ ca yad bhuktaṃ paribhuktaṃ ca yad bhavet
      daive pitrye ca satataṃ taṃ bhāgaṃ rakṣasāṃ viduḥ
  9 garhitaṃ ninditaṃ caiva pariviṣṭaṃ sa manyunā
      daivaṃ vāpy atha vā paitryaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ
  10 mantrahīnaṃ kriyā hīnaṃ yac chrādhaṃ pariviṣyate
     tribhir varṇair naraśreṣṭha taṃ bhāgaṃ rakṣasāṃ viduḥ
 11 ājyāhutiṃ vinā caiva yat kiṃ cit pariviṣyate
     durācāraiś ca yad bhuktaṃ taṃ bhāgaṃ rakṣasāṃ viduḥ
 12 ye bhāgā rakṣasāṃ proktās ta uktā bharatarṣabha
     ata ūrdhvaṃ visargasya parīkṣāṃ brāhmaṇe śṛṇu
 13 yāvantaḥ patitā viprā jaḍonmattās tathaiva ca
     daive vāpy atha vā pitrye rājan nārhanti ketanam
 14 śvitrī kuṣṭhī ca klībaś ca tathā yakṣma hataś ca yaḥ
     apasmārī ca yaś cāndho rājan nārhanti satkṛtim
 15 cikitsakā devalakā vṛthā niyamadhāriṇaḥ
     somavikrayiṇaś caiva śrāddhe nārhanti ketanam
 16 gāyanā nartakāś caiva plavakā vādakās tathā
     kathakā yodhakāś caiva rājan nārhanti ketanam
 17 hotāro vṛṣalānāṃ ca vṛṣalādhyāpakās tathā
     tathā vṛṣala śiṣyāś ca rājan nārhanti ketanam
 18 anuyoktā ca yo vipro anuyuktaś ca bhārata
     nārhatas tāv api śrādhaṃ brahma vikrayiṇau hi tau
 19 agraṇīr yaḥ kṛtaḥ pūrvaṃ varṇāvara parigrahaḥ
     brāhmaṇaḥ sarvavidyo 'pi rājan nārhanti ketanam
 20 anagnayaś ca ye viprā mṛtaniryātakāś ca ye
     stenāś ca patitāś caiva rājan nārhanti ketanam
 21 aparijñāta pūrvāś ca gaṇapūrvāṃś ca bhārata
     putrikā pūrvaputrāś ca śrāddhe nārhanti ketanam
 22 ṛṇa kartā ca yo rājan yaś ca vārdhuṣiko dvijaḥ
     prāṇivikraya vṛttiś ca rājan nārhanti ketanam
 23 strīpūrvāḥ kāṇḍapṛṣṭhāś ca yāvanto bharatarṣabha
     ajapā brāhmaṇāś caiva śrāddhe nārhanti ketanam
 24 śrāddhe daive ca nirdiṣṭā brāhmaṇā bharatarṣabha
     dātuḥ pratigrahītuś ca śṛṇuṣvānugrahaṃ punaḥ
 25 cīrṇa vratā guṇair yuktā bhaveyur ye 'pi karṣakāḥ
     sāvitrījñāḥ kriyāvantas te rājan ketana kṣamāḥ
 26 kṣātradharmiṇam apy ājau ketayet kulajaṃ dvijam
     na tv eva vaṇijaṃ tāta śrāddheṣu parikalpayet
 27 agnihotrī ca yo vipro grāmavāsī ca yo bhavet
     astenaś cātithijñaś ca sa rājan ketana kṣamaḥ
 28 sāvitrīṃ japate yas tu trikālaṃ bharatarṣabha
     khikṣā vṛttiḥ kriyāvāṃś ca sa rājan ketana kṣamaḥ
 29 uditāstamito yaś ca tathaivāstamitoditaḥ
     ahiṃsraś cālpadoṣaś ca sa rājan ketana kṣamaḥ
 30 akalkako hy atarkaś ca brāhmaṇo bharatarṣabha
     sa saṃjño bhaikṣya vṛttiś ca sa rājan ketana kṣamaḥ
 31 avratī kitavaḥ stenaḥ prāṇivikrayy atho vaṇik
     paścāc ca pītavān somaṃ sa rājan ketana kṣamaḥ
 32 arjayitvā dhanaṃ pūrvaṃ dāruṇaiḥ kṛṣikarmabhiḥ
     bhavet sarvātithiḥ paścāt sa rājan ketana kṣamaḥ
 33 brahma vikraya nirdiṣṭaṃ striyā yac cārjitaṃ dhanam
     adeyaṃ pitṛdevebhyo yac ca klaibyād upārjitam
 34 kriyamāṇe 'pavarge tu yo dvijo bharatarṣabha
     na vyāharati yad yuktaṃ tasyādharmo gavānṛtam
 35 śrāddhasya brāhmaṇaḥ kālaḥ prāptaṃ dadhighṛtaṃ tathā
     somakṣayaś ca māṃsaṃ ca yad āraṇyaṃ yudhiṣṭhira
 36 śrāddhāpavarge viprasya svadhā vai svaditā bhavet
     kṣatriyasyāpy atho brūyāt prīyantāṃ pitaras tv iti
 37 apavarge tu vaiśyasya śrāddhakarmaṇi bhārata
     akṣayyam abhidhātavyaṃ svasti śūdrasya bhārata
 38 puṇyāhavācanaṃ daive brāhmaṇasya vidhīyate
     etad eva nir oṃkāraṃ kṣatriyasya vidhīyate
     vaiśyasya caiva vaktavyaṃ prīyantāṃ devatā iti
 39 karmaṇām ānupūrvīṃ ca vidhipūrvakṛtaṃ śṛṇu
     jātakarmādikān sarvāṃs triṣu varṇeṣu bhārata
     brahmakṣatre hi mantroktā vaiśyasya ca yudhiṣṭhira
 40 viprasya raśanā mauñjī maurvī rājanya gāminī
     bālvajīty eva vaiśyasya dharma eṣa yudhiṣṭhira
 41 dātuḥ pratigrahītuś ca dharmādharmāv imau śṛṇu
     brāhmaṇasyānṛte 'dharmaḥ proktaḥ pātaka saṃjñitaḥ
     caturguṇaḥ kṣatriyasya vaiśyasyāṣṭa guṇaḥ smṛtaḥ
 42 nānyatra brāhmaṇo 'śnīyāt pūrvaṃ vipreṇa ketitaḥ
     yavīyān paśuhiṃsāyāṃ tulyadharmo bhavet sa hi
 43 atha rājanyavaiśyābhyāṃ yady aśnīyāt tu ketitaḥ
     yavīyān paśuhiṃsāyāṃ bhāgārdhaṃ samavāpnuyāt
 44 daivaṃ vāpy atha vā pitryaṃ yo 'śnīyād brāhmaṇādiṣu
     asnāto brāhmaṇo rājaṃs tasyādharmo gavānṛtam
 45 āśauco brāhmaṇo rājanyo 'śnīyād brāhmaṇādiṣu
     jñānapūrvam atho lobhāt tasyādharmo gavānṛtam
 46 annenānnaṃ ca yo lipset karmārthaṃ caiva bhārata
     āmantrayati rājendra tasyādharmo 'nṛtaṃ smṛtam
 47 aveda vratacāritrās tribhir varṇair yudhiṣṭhira
     mantravat pariviṣyante teṣv adharmo gavānṛtam
 48 [y]
     pitryaṃ vāpy atha vā daivaṃ dīyate yat pitāmaha
     etad icchāmy ahaṃ śrotuṃ dattaṃ yeṣu mahāphalam
 49 [bh]
     yeṣāṃ dārāḥ pratīkṣante suvṛṣṭim iva karṣakāḥ
     uccheṣa pariśeṣaṃ hi tān bhojaya yudhiṣṭhira
 50 cāritraniyatā rājanye kṛśāḥ kṛśa vṛttayaḥ
     arthinaś copagacchanti teṣu dattaṃ mahāphalam
 51 tad bhaktās tadgṛhā rājaṃs tad dhanās tad apāśrayāḥ
     arthinaś ca bhavanty arthe teṣu dattaṃ mahāphalam
 52 taskarebhyaḥ parebhyo vā ye bhayārtā yudhiṣṭhira
     arthino bhoktum icchanti teṣu dattaṃ mahāphalam
 53 akalkakasya viprasya bhaikṣotkara kṛtātmanaḥ
     baṭavo yasya bhikṣanti tebhyo dattaṃ mahāphalam
 54 hṛtasvā hṛtadārāś ca ye viprā deśasaṃplave
     arthārtham abhigacchanti tebhyo dattaṃ mahāphalam
 55 vratino niyamasthāś ca ye viprāḥ śrutasaṃmmatāḥ
     tat samāpty artham icchanti teṣu dattaṃ mahāphalam
 56 avyutkrāntāś ca dharmeṣu pāṣaṇḍa samayeṣu ca
     kṛśa prāṇāḥ kṛśa dhanās teṣu dattaṃ mahāphalam
 57 kṛtasarvasvaharaṇā nirdoṣāḥ prabhaviṣṇubhiḥ
     spṛhayanti ca bhuktānnaṃ teṣu dattaṃ mahāphalam
 58 tapasvinas tapo niṣṭhās teṣāṃ bhaikṣa carāś ca ye
     arthinaḥ kiṃ cid icchanti teṣu dattaṃ mahāphalam
 59 mahāphalavidhir dāne śrutas te bharatarṣabha
     nirayaṃ yena gacchanti svargaṃ caiva hi tac chṛṇu
 60 gurvarthaṃ vābhayārthaṃ vā varjayitvā yudhiṣṭhira
     ye 'nṛtaṃ kathayanti sma te vai nirayagāminaḥ
 61 paradārābhihartāraḥ paradārābhimarśinaḥ
     paradāraprayoktāras te vai nirayagāminaḥ
 62 ye parasvāpahartāraḥ parasvānāṃ ca nāśakāḥ
     sūcakāś ca pareṣāṃ ye te vai nirayagāminaḥ
 63 prapāṇāṃ ca sabhānāṃ ca saṃkramāṇāṃ ca bhārata
     agārāṇāṃ ca bhettāro narā nirayagāminaḥ
 64 anāthāṃ pramadaṃ bālāṃ vṛddhāṃ bhītāṃ tapasvinām
     vañcayanti narā ye ca te vai nirayagāminaḥ
 65 vṛttic chedaṃ gṛhac chedaṃ dārac chedaṃ ca bhārata
     mitrac chedaṃ tathāśāyās te vai nirayagāminaḥ
 66 sūcakāḥ saṃdhibhettāraḥ paravṛtty upajīvakāḥ
     akṛtajñāś ca mitrāṇāṃ te vai nirayagāminaḥ
 67 pāṣaṇḍā dūṣakāś caiva samayānāṃ ca dūṣakāḥ
     ye pratyavasitāś caiva te vai nirayagāminaḥ
 68 kṛtāśaṃ kṛtanirveśaṃ kṛtabhaktaṃ kṛtaśramam
     bhedair ye vyapakarṣanti te vai nirayagāminaḥ
 69 paryaśnanti ca ye dārān agnibhṛtyātithīṃs tathā
     utsannapitṛdevejyās te vai nirayagāminaḥ
 70 veda vikrayiṇaś caiva vedānāṃ caiva dūṣakāḥ
     vedānāṃ lekhakāś caiva te vai nirayagāminaḥ
 71 cāturāśramya bāhyāś ca śrutibāhyāś ca ye narāḥ
     vikarmabhiś ca jīvanti te vai nirayagāminaḥ
 72 keśavikrayikā rājan viṣavikrayikāś ca ye
     kṣīravikrayikāś caiva te vai nirayagāminaḥ
 73 brāhmaṇānāṃ gavāṃ caiva kanyānāṃ ca yudhiṣṭhira
     ye 'ntaraṃ yānti kāryeṣu te vai nirayagāminaḥ
 74 śastravikrayakāś caiva kartāraś ca yudhiṣṭhira
     śalyānāṃ dhanuṣāṃ caiva te vai nirayagāminaḥ
 75 śalyair vā śaṅkubhir vāpi śvabhrair vā bharatarṣabha
     ye mārgam anurundhanti te vai nirayagāminaḥ
 76 upādhyāyāṃś ca bhṛtyāṃ ca bhaktāṃś ca bharatarṣabha
     ye tyajanty asamarthāṃs tāṃs te vai nirayagāminaḥ
 77 aprāptadamakāś caiva nāsānāṃ vedhakās tathā
     bandhakāś ca paśūnāṃ ye te vai nirayagāminaḥ
 78 agoptāraś chala dravyā baliṣaḍ bhāgatatparāḥ
     samarthāś cāpy adātāras te vai nirayagāminaḥ
 79 kṣāntān dāntāṃs tathā prājñān dīrghakālaṃ sahoṣitān
     tyajanti kṛtakṛtyā ye te vai nirayagāminaḥ
 80 bālānām atha vṛddhānāṃ dāsānāṃ caiva ye narāḥ
     adattvā bhakṣayanty agre te vai nirayagāminaḥ
 81 ete pūrvarṣibhir dṛṣṭāḥ proktā nirayagāminaḥ
     bhāginaḥ svargalokasya vakṣyāmi bharatarṣabha
 82 sarveṣv eva tu kāryeṣu daivapūrveṣu bhārata
     hanti putrān paśūn kṛtsnān brāhmaṇātikramaḥ kṛtaḥ
 83 dānena tapasā caiva satyena ca yudhiṣṭhira
     ye dharmam anuvartante te narāḥ svargagāminaḥ
 84 śuśrūṣābhis tapobhiś ca śrutam ādāya bhārata
     ye pratigraha niḥsnehās te narāḥ svargagāminaḥ
 85 bhayāt pāpāt tathābādhād dāridryād vyādhidharṣaṇāt
     yatkṛte pratimucyante te narāḥ svargagāminaḥ
 86 kṣamāvantaś ca dhīrāś ca dharmakāryeṣu cotthitāḥ
     maṅgalācāra yuktāś ca te narāḥ svargagāminaḥ
 87 nivṛttā madhu māṃsebhyaḥ paradārebhya eva ca
     nivṛttāś caiva madyebhas te narāḥ svargagāminaḥ
 88 āśramāṇāṃ ca kartāraḥ kulānāṃ caiva bhārata
     deśānāṃ nagarāṇāṃ ca te narāḥ svargagāminaḥ
 89 vastrābharaṇa dātāro bhakṣa pānānnadās tathā
     kuṭumbānāṃ ca dātāras te narāḥ svargagāminaḥ
 90 sarvahiṃsā nivṛttāś ca narāḥ sarvasahāś ca ye
     sarvasyāśraya bhūtāś ca te narāḥ svargagāminaḥ
 91 mātaraṃ pitaraṃ caiva śuśrūṣanti jitendriyāḥ
     bhrātṝṇāṃ caiva sa snehās te narāḥ svargagāminaḥ
 92 āḍhyāś ca balavantaś ca yauvanasthāś ca bhārata
     ye vai jitendriyā dhīrās te narāḥ svargagāminaḥ
 93 aparāddheṣu sa snehā mṛdavo mitravatsalāḥ
     ārādhana sukhāś cāpi te narāḥ svargagāminaḥ
 94 sahasrapariveṣṭāras tathaiva ca sahasradāḥ
     trātāraś ca sahasrāṇāṃ puruṣāḥ svargagāminaḥ
 95 suvarṇasya ca dātāro gavāṃ ca bharatarṣabha
     yānānāṃ vāhanānāṃ ca te narāḥ svargagāminaḥ
 96 vaivāhikānāṃ kanyānāṃ preṣyāṇāṃ ca yudhiṣṭhira
     dātāro vāsasāṃ caiva te narāḥ svargagāminaḥ
 97 vihārāvasathodyāna kūpārāma sabhā pradāḥ
     vaprāṇāṃ caiva kartāras te narāḥ svargagāminaḥ
 98 niveśanānāṃ kṣṛtrāṇāṃ vasatīnāṃ ca bhārata
     dātāraḥ prārthitānāṃ ca te narāḥ svargagāminaḥ
 99 rasānām atha bījānāṃ dhānyānāṃ ca yudhiṣṭhira
     svayam utpādya dātāraḥ puruṣāḥ svargagāminaḥ
 100 yasmin kasmin kule jātā bahuputrāḥ śatāyuṣaḥ
    sānukrośā jitakrodhāḥ puruṣāḥ svargagāminaḥ
101 etad uktam amutrārthaṃ daivaṃ pitryaṃ ca bhārata
    dharmādharmau ca dānasya yathāpūrvarṣibhiḥ kṛtau

 

 

SECTION XXIV

"Yudhishthira said, 'O royal son of Bharata's race, it behoveth thee to answer this question of mine truly and in detail. What are those circumstances under which a person may become guilty of Brahmanicide without actually slaying a Brahmana!'
"Bhishma said, 'Formerly, O monarch, I had one day requested Vyasa to explain to me this very subject. I shall now narrate to thee what Vyasa told me on that occasion. Do thou listen to it with undivided attention. Repairing to the presence of Vyasa, I addressed him, saying,--Thou, O great ascetic, art the fourth in descent from Vasishtha. Do thou explain to me this. What are those circumstances under which one becomes guilty of Brahmanicide without actually slaying a Brahmana,--Thus addressed by me, the son of Parasara's loins, O king, well-skilled 'n the science of morality, made me the following answer, at once excellent and fraught with certainty, Thou shouldst know that man as guilty of Brahmanicide who having of his own will invited a Brahmana of righteous conduct to his house for giving him alms subsequently refuses to give anything to him on the pretence of there being nothing in the house. Thou shouldst, O Bharata, know that man as guilty of Brahmanicide who destroys
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the means of living of a Brahmana learned in the Vedas and all their branches, and who is freed from attachments to worldly creatures and goods. Thou shouldst, O king, know that man to be guilty of Brahmanicide, who causes obstructions in the way of thirsty kine while employed in quenching that thirst. Thou shouldst take that man as guilty of Brahmanicide who, without studying the Srutis that have flowed from preceptor to pupil for ages and ages together, finds fault with the Srutis or with those scriptures that have been composed by the Rishis. Thou shouldst know that man as guilty of Brahmanicide who does not bestow upon a suitable bride-groom his daughter possessed of beauty and other excellent accomplishments. Thou shouldst know that foolish and sinful person to be guilty of Brahmanicide who inflicts such grief upon Brahmanas as afflict the very core of their hearts. Thou shouldst know that man to be guilty of Brahmanicide who robs the blind, the lame, and idiots of their all. Thou shouldst know that man to be guilty of Brahmanicide who sets fire to the retreats of ascetics or to woods or to a village or a town.'"

 

Book 13
Chapter 25

 

 

 

 1 [y]
      idaṃ me tattvato rājan vaktum arhasi bhārata
      ahiṃsayitvā keneha brahmahatyā vidhīyate
  2 [bh]
      vyāsam āmantrya rājendra purā yat pṛṣṭavān aham
      tat te 'haṃ saṃpravakṣyāmi tad ihaikamanāḥ śṛṇu
  3 caturthas tvaṃ vasiṣṭhasya tattvam ākhyāhi me mune
      ahiṃsayitvā keneha brahmahatyā vidhīyate
  4 iti pṛṣṭo mahārāja parāśara śarīrajaḥ
      abravīn nipuṇo dharme niḥsaṃśayam anuttamam
  5 brāhmaṇaṃ svayam āhūya bhikṣārthe kṛśa vṛttinam
      brūyān nāstīti yaḥ paścāt taṃ vidyād brahma ghātinam
  6 madhyasthasyeha viprasya yo 'nūcānasya bhārata
      vṛttiṃ harati durbuddhis taṃ vidyād brahma ghātinam
  7 gokulasya tṛṣārtasya jalārthe vasudhādhipa
      utpādayati yo vighnaṃ taṃ vidyād brahma ghātinam
  8 yaḥ pravṛttāṃ śrutiṃ samyak śāstraṃ vā munibhiḥ kṛtam
      dūṣayaty anabhijñāya taṃ vidyād brahma ghātinam
  9 ātmajāṃ rūpasaṃpannāṃ mahatīṃ sadṛśe vare
      na prayacchati yaḥ kanyāṃ taṃ vidyād brahma ghātinam
  10 adharmanirato mūḍho mithyā yo vai dvijātiṣu
     dadyān marmātigaṃ śokaṃ taṃ vidyād brahma ghātinam
 11 cakṣuṣā viprahīnasya paṅgulasya jaḍasya vā
     hareta yo vai sarvasvaṃ taṃ vidyād brahma ghātinam
 12 āśrame vā vane vā yo grāme vā yadi vā pure
     agniṃ samutsṛjen mohāt taṃ vidyād brahma ghātinam

 

SECTION XXV

"Yudhishthira said, 'It has been said that sojourns to sacred waters as fraught with merit; that ablutions in such waters is meritorious; and that listening to the excellence of such waters is also meritorious. I desire to hear thee expatiate on this subject, O grandsire. It behoveth thee, O chief of Bharata's race, to mention to me the sacred waters that exist on this earth. I desire, O thou of great puissance, to hear thee discourse on this topic.'
"Bhishma said, 'O thou of great splendour, the following enumeration of the sacred waters on the Earth was made by Angiras. Blessed be thou, it behoveth thee to listen to it for thou shalt then earn great merit. Once on a time, Gautama of rigid vows, approaching the great and learned Rishi Angiras endued with tranquillity of soul, while he was dwelling in a forest, questioned him, saying,--O illustrious one, I have some doubts regarding the merits attaching to sacred waters and shrines. So I desire to hear thee discourse on that topic. Do thou, therefore, O ascetic, discourse to me. What merits are earned by a person in respect of the next world, by bathing in the sacred waters on the Earth, O thou of great wisdom? Do thou expound to me this truly and according to the ordinance.'
"Angiras said, 'A person by bathing for seven days in succession in the Chandrabhaga or the Vitasta whose waters are always seen to dance in waves, observing a fast the while, is sure to become cleansed of all his sins
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and endued with the merit of an ascetic. 1 The very many rivers that flowing through Kasmira, fall into the great river called Sindhu (Indus). By bathing in these rivers one is sure to become endued with good character and to ascend to heaven after departing from this world. By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and Devika, and Indramarga, and Swarnavindu, one is sure to ascend to heaven being seated on a celestial car, and filled with transports of joy at the adorations of Apsara. By plunging in the waters of Hiranyavindu with a concentrated mind and reverencing that sacred stream, and bathing next at Kusesaya and Devendra, one becomes cleansed of all one's sins. Repairing to Indratoya in the vicinity of the mountains of Gandhamadana and next to Karatoya in the country called Kuranga, one should observe a fast for three days and then bathe in those sacred waters with a concentrated heart and pure body. By doing this, one is sure to acquire the merit of a Horse-sacrifice. Bathing in Gangadwara and Kusavarta and Vilwaka in the Nita mountains, as also in Kankhala, one is sure to become cleansed of all one's sins and then ascend to heaven. If one becomes a Brahmacharin and subdues one's wrath, devotes oneself to truth and practises compassion towards all creatures, and then bathes in the Jala parda (Lake of Waters), one is sure to acquire the merit of a Horse-sacrifice. That part where Bhagirathi-Ganga flows in a northward direction is known as the union of heaven, earth, and the nether regions. Observing a fast for one month and bathing in that sacred Tirtha which is known to be acceptable to Maheswara, one becomes competent to behold the deities. One who gives oblations of water unto one's Pitris at Saptaganga and Triganga and Indramarga, obtains ambrosia for food, if one has still to undergo rebirth. The man who in a pure state of body and mind attends to his daily Agnihotra and observes a fast for one month and then baths in Mahasrama, is sure to attain success in one month. By bathing, after a fast of three days and purifying the mind of all evil passions, in the large lake of Bhrigu Kunda, one becomes cleansed of even the sin of Brahmanicide. By bathing in Kanyakupa and performing one's ablutions in Valaka, one acquires great fame among even the deities and shines in glory. Bathing in Devika and the lake known by the name of Sundarika as also in the Tirtha called Aswini, one acquires, in one's next life, great beauty of form. By fasting for a fortnight and bathing in Mahaganga and Krittikangaraka, one becomes cleansed of all one's sins and ascends to heaven. Bathing in Vaimanika and Kinkinika, one acquires the power of repairing everywhere at will and becomes an object of great respect in the celestial region of the Apsaras. 2 If a person, subduing his wrath and observing the vow of Brahmacharyya for three days, bathes in the river Vipasa at the retreat called Kalika, he is sure to succeed in transcending the obligation of
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rebirth. Bathing in the asylum that is sacred to the Krittakas and offering oblations of water to the Pitris, and then gratifying Mahadeva, one becomes pure in body and mind and ascends to heaven. If one, observing a fast for three days with a purified body and mind, bathes in Mahapura, one becomes freed from the fear of all mobile and immobile animals as also of all animals having two feet. By bathing in the Devadaru forest and offering oblations of water to the Pitris and dwelling there for seven nights with a pure body and mind, one attains to the region of the deities on departing from this world. Bathing in the waterfalls at Sarastamva and Kusastambha and Dronasarmapada, one is sure to attain to the region of the Apsaras where one is waited upon with dutiful services by those superhuman beings. If one, observing a fast, bathes at Chitrakuta and Janasthana and the waters of Mandakini, one is sure to be united with prosperity that is royal. 1 By repairing to the retreat that is known by the name of Samya and residing there for a fortnight and bathing in the sacred water that exists there, one acquires the power of disappearing at will (and enjoy the happiness that has been ordained for the Gandharvas). Repairing to the tirtha known by the name of Kausiki and residing there with a pure heart and abstaining from all food and drink for three days, one acquires the power of dwelling (in one's next life) in the happy region of the Gandharvas. Bathing in the delightful tirtha that goes by the name of Gandhataraka and residing there for one month, abstaining all the while from food and drink, one acquires the power of disappearing at pleasure and, then one and twenty days, of ascending to heaven. He that bathes in the lake known by the name of Matanga is sure to attain to success in one night. He that bathes in Analamva or in eternal Andhaka, or in Naimisha, or the tirtha called Swarga, and offers oblations of water to the Pitris, subduing his senses the while, acquires the Merit of a human sacrifice. 2 Bathing in Ganga hrada and the tirtha known by the name of Utpalavana and daily offering oblations of water there for a full month to the Pitris, one acquires the merit of a Horse-sacrifice. Bathing in the confluence of the Ganga and the Yamuna as also at the tirtha in the Kalanjara mountains and offering every day oblations of water to the Pitris for a full month, one acquires the merit that attaches to ten Horse-sacrifices. Bathing in the Shashthi lake one acquires merit much greater than what is attached to the gift of food. Ten thousand tirthas and thirsty millions of other tirthas come to Prayaga (the confluence of Ganga and Yamuna), O chief of Bharata's race in the month of Magha. He who bathes in Prayaga, with a restrained soul and observing rigid vows the while, in the month of Magha, becomes cleansed of all his sins, O chief of Bharata's race, and attains to heaven. Bathing in the tirtha that is sacred to the Maruts, as also in that which is situate in the retreat of the Pitris, and also in that
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which is known by the name of Vaivaswata, one becomes cleansed of all one's sins and becomes as pure and sanctified as a tirtha. Repairing to Brahmasaras as also to the Bhagirathi and bathing there and offering oblations to the Pitris every day for a full month, abstaining from food all the while, one is sure to attain to the region of Soma, Bathing in Utpataka and then in Ashtavakra and offering oblations of water to the Pitris every day for twelve days in succession, abstaining the while from food, one acquires the merits of a Horse-sacrifice. Bathing in Asmaprishtha and Niravinda mountains and Kraunchapadi,--all three in Gaya--one becomes cleansed of the sin of Brahmanicide. A bath in the first place cleanses one of a single Brahmanicide; a bath in the second cleanses one of two offences of that character; and a bath in the third cleanses one of three such offences. Bathing in Kalavinga, one acquires a large quantity of water (for use in the next world). A man, by bathing in the city of Agni, acquires such merit as entitles him to live during his next birth in the city of Agni's daughter. Bathing in Visala in Karavirapura and offering oblations of water unto one's Pitris, and performing one's ablutions in Devahrada too, one becomes identified with Brahma and shines in glory as such. Bathing in Punaravarta-nanda as also Mahananda, a man of restrained senses and universal compassion repairs to the celestial gardens called Nandana of Indra and is waited upon there by Apsaras of diverse tribes. Bathing with concentrated soul in the tirtha that is called after the name of Urvasi and that is situate in the river Lohitya, on the day of full moon of the month of Kartika, one attains to the merits that attach to the sacrifice called Pundarika. Bathing in Ramahrada and offering oblations of water to the Pitris in the river Vipasa (Beas), and observing a fast for twelve days, one becomes cleansed of all sins. Bathing in the tirtha called Maha-hrada with a purified heart and after observing a fast for one month, one is sure to attain to the end which was the sage Jamadagni's. By exposing oneself to heat in the tirtha called Vindhya, a person devoted to truth and endued with compassion for all creatures should then betake himself to austere penances, actuated by humility. By so doing, he is sure to attain to ascetic success in course of a single month. Bathing in the Narmada as also in the tirtha known by the name of Surparaka, observing a fast for a full fortnight, one is sure to become in one's next birth a prince of the royal line. If one proceeds with restrained senses and a concentrated soul to the tirtha known under the name of Jamvumarga, one is sure to attain to success in course of a single day and night. By repairing to Chandalikasrama and bathing in the tirtha called Kokamukha, having subsisted for sometime on potherbs alone and worn rags for vestments, one is sure to obtain ten maidens of great beauty for one's spouses. One who lives by the side of the tirtha known by the name of Kanya-hrada has never to go to the regions of Yama. Such a person is sure to ascend to the regions of felicity that belong to the celestials. One who bathes with restrained senses on the day of the new moon in the tirtha known by the name of Prabhasa, is sure, O thou of mighty arms, of at once attaining to
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success and immortality. Bathing in the tirtha known by the name of Ujjanaka which occurs in the retreat of Arshtisena's son, and next in the tirtha that is situate in the retreat of Pinga, one is sure to be cleansed of all one's sins. Observing a fast for three days and bathing in the tirtha known as Kulya and reciting the sacred mantras that go by the name of Aghamarshana, one attains the merit of a horse-sacrifice. Observing a fast for one night and bathing in Pindaraka, one becomes purified on the dawn of the next day and attains to the merit of an Agnishtoma sacrifice. One who repairs to Brahmasara which is adorned by the woods called Dharmaranya, becomes cleansed of all one's sins and attains to the merit of the Pundarika sacrifice. Bathing in the waters of the Mainaka mountain and saying one's morning and evening prayers there and living at the spot for a month, restraining desire, one attains to the merit of all the sacrifices. Setting out for Kalolaka and Nandikunda and Uttara-manasa, and reaching a spot that is hundred yojanas remote from any of them, one becomes cleansed of the sin of foeticide, One who succeeds in obtaining a sight of image of Nandiswara, becomes cleansed of all sins. Bathing in the tirtha called Swargamarga one is sure to proceed to the regions of Brahman. The celebrated Himavat is sacred. That prince of mountains is the father-in-law of Sankara. He is a mine of all jewels and gems and is the resort of the Siddhas and Charanas. That regenerate person who is fully conversant with the Vedas and who, regarding this life to be exceedingly unstable, casts off his body on those mountains, abstaining from all food and drink in accordance with the rites laid down in the scriptures, after having adored the deities and bent his head in worship of the ascetics, is sure to attain to success and proceed to the eternal regions of Brahman. There is nothing unattainable to him who resides in a tirtha, restraining lust and subjugating wrath, in consequence of such residence. For the purpose of repairing to all the tirthas in the world, one should mentally think of those amongst them that are almost inaccessible or sojourns to which are attended with insurmountable difficulties. Sojourns to tirthas is productive of the merits of sacrifices. They are competent to cleanse everybody of sin. Fraught with great excellence, they are capable of leading to heaven. The subject is truly a great mystery. The very deities should bathe in tirthas. To them also they are sin-cleansing. This discourse on tirthas should be imparted to Brahmanas, and to such honest or righteous persons as are bent upon achieving what is for their own good. It should also be recited in the hearing of one's well-wishers and friends and of one's obedient and devoted disciples. Angiras possessed of great ascetic merit, had imparted this discourse to Gautama. Angiras himself had obtained it from Kasyapa of great intelligence. The great Rishi regard this discourse as worthy of constant repetition. It is the foremost of all cleansing things. If one recites it regularly every day, one is sure to become cleansed of every sin and to proceed to heaven after the termination of this life. One who listens to this discourse recited in his hearing,--this discourse, viz., of Angiras, that is regarded as a mystery,--is sure to attain in one's next life to be born in
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a good family and, what is more, one would become endued with the memory of one's previous existence.'"

 

 

Book 13
Chapter 26

 

 

 1 [y]
      tīrthānāṃ darśanaṃ śreyaḥ snānaṃ ca bharatarṣabha
      śravaṇaṃ ca mahāprājña śrotum icchāmi tattvataḥ
  2 pṛthivyāṃ yāni tīrthāni puṇyāni bharatarṣabha
      vaktum arhasi me tāni śrotāsmi niyataḥ prabho
  3 [bh]
      imam aṅgirasā proktaṃ tīrthavaṃśaṃ mahādyute
      śrotum arhasi bhadraṃ te prāpsyase dharmam uttamam
  4 tapovanagataṃ vipram abhigamya mahāmunim
      papracchāṅgirasaṃ vīra gautamaḥ saṃśitavrataḥ
  5 asti me bhagavan kaś cit tīrthebhyo dharmasaṃśayaḥ
      tat sarvaṃ śrotum icchāmi tan me śaṃsa mahāmune
  6 upaspṛśya phalaṃ kiṃ syāt teṣu tīrtheṣu vai mune
      pretya bhāve mahāprājña tad yathāsti tathā vada
  7 [a]
      saptāhaṃ candra bhāgāṃ vai vitastām ūrmimālinīm
      vigāhya vai nirāhāro nirmamo munivad bhavet
  8 kāśmīra maṇḍale nadyo yāḥ patanti mahānadam
      tā nadīḥ sindhum āsādya śīlavān svargam āpnuyāt
  9 puṣkaraṃ ca prabhāsaṃ ca naimiṣaṃ sāgarodakam
      devikām indra mārgaṃ ca svarṇabinduṃ vigāhya ca
      vibodhyate vimānasthaḥ so 'psarobhir abhiṣṭutaḥ
  10 hiraṇyabinduṃ vikṣobhya prayataś cābhivādya tam
     kuśe śayaṃ ca devatvaṃ pūyate tasya kilbiṣam
 11 indra toyāṃ samāsādya gandhamādana saṃnidhau
     karatoyāṃ kuraṅgeṣu trirātropoṣito naraḥ
     aśvamedham avāpnoti vigāhya niyataḥ śuciḥ
 12 gaṅgā dvare kuśāvarte bilvake nemiparvate
     tathā kanakhale snātvā dhūtapāpmā divaṃ vrajet
 13 apāṃ hrada upaspṛśya vājapeyaphalaṃ labhet
     brahma cārī jitakrodhaḥ satyasaṃdhas tv ahiṃsakaḥ
 14 yatra bhāgīrathī gaṅgā bhajate diśam uttarām
     maheśvarasya niṣṭhāne yo naras tv abhiṣicyate
     ekamāsaṃ nirāhāraḥ svayaṃ paśyati devatāḥ
 15 sapta gaṅge trigaṅge ca indra mārge ca tarpayan
     sudhāṃ vai labhate bhoktuṃ yo naro jāyate punaḥ
 16 mahāśrama upaspṛśya yo 'gnihotraparaḥ śuciḥ
     ekamāsaṃ nirāhāraḥ siddhiṃ māsena sa vrajet
 17 mahāhrada upaspṛśya bhṛgutuṅge tv alolupaḥ
     trirātropoṣito bhūtvā mucyate brahmahatyayā
 18 kanyā kūpa upaspṛśya balākāyāṃ kṛtodakaḥ
     deveṣu kīrtiṃ labhate yaśasā ca virājate
 19 deśakāla upaspṛśya tathā sundarikā hrade
     aśvibhyāṃ rūpavarcasyaṃ pretya vai labhate naraḥ
 20 mahāgaṅgām upaspṛśya kṛttikāṅgārake tathā
     pakṣam ekaṃ nirāhāraḥ svargam āpnoti nirmalaḥ
 21 vaimānika upaspṛśya kiṅkiṇīkāśrame tathā
     nivāse 'psarasāṃ divye kāmacārī mahīyate
 22 kālikāśramam āsādya vipāśāyāṃ kṛtodakaḥ
     brahma cārī jitakrodhas trirātrān mucyate bhavāt
 23 āśrame kṛttikānāṃ tu snātvā yas tarpayet pitṝn
     toṣayitvā mahādevaṃ nirmalaḥ svargam āpnuyāt
 24 mahāpura upaspṛśya trirātropoṣito naraḥ
     trasānāṃ sthāvarāṇāṃ ca dvipadānāṃ bhayaṃ tyajet
 25 devadāru vane snātvā dhūtapāpmā kṛtodakaḥ
     devalokam avāpnoti saptarātroṣitaḥ śuciḥ
 26 kauśante ca kuśa stambe droṇa śarma pade tathā
     āpaḥ prapatane snātaḥ sevyate so 'psarogaṇaiḥ
 27 citrakūṭe janasthāne tathā mandākinī jale
     vigāhya vai nirāhāro rājalakṣmīṃ nigacchati
 28 śyāmāyās tv āśramaṃ gatvā uṣya caivābhiṣicya ca
     trīṃs trirātrān sa saṃdhāya gandharvanagare vaset
 29 ramaṇyāṃ ca upaspṛśya tathā vai gandhatārike
     ekamāsaṃ nirāhāras tv antardhānaphalaṃ labhet
 30 kauśikī dvāram āsādya vāyubhakṣas tv alolupaḥ
     ekaviṃśatirātreṇa svargam ārohate naraḥ
 31 mataṅga vāpyāṃ yaḥ snāyād ekarātreṇa sidhyati
     vigāhati hy anālambam andhakaṃ vai sanātanam
 32 naimiṣe svargatīrthe ca upaspṛśya jitendriyaḥ
     phalaṃ puruṣamedhasya labhen māsaṃ kṛtodakaḥ
 33 gaṅgā hrada upaspṛśya tathā caivotpalā vane
     aśvamedham avāpnoti tatra māsaṃ kṛtodakaḥ
 34 gaṅgāyamunayos tīrthe tathā kālaṃjare girau
     ṣaṣṭihrada upaspṛśya dānaṃ nānyad viśiṣyate
 35 daśa tīrthasahasrāṇi tisraḥ koṭyas tathāparāḥ
     samāgacchanti māghyāṃ tu prayāge bharatarṣabha
 36 māghamāsaṃ prayāge tu niyataḥ saṃśitavrataḥ
     snātvā tu bharataśreṣṭha nirmalaḥ svargam āpnuyāt
 37 marudgaṇa upaspṛśya pitṝṇām āśrame śuciḥ
     vaivasvatasya tīrthe ca tīrthabhūto bhaven naraḥ
 38 tathā brahmaśiro gatvā bhāgīrathyāṃ kṛtodakaḥ
     ekamāsaṃ nirāhāraḥ somalokam avāpnuyāt
 39 kapotake naraḥ snātvā aṣṭāvakre kṛtodakaḥ
     dvādaśāhaṃ nirāhāro naramedha phalaṃ labhet
 40 muñja pṛṣṭhaṃ gayāṃ caiva nirṛtiṃ deva parvatam
     tṛtīyāṃ krauñcapādīṃ ca brahmahatyā viśudhyati
 41 kalaśyāṃ vāpy upaspṛśya vedyāṃ ca bahuśo jalām
     agneḥ pure naraḥ snātvā viśālāyāṃ kṛtodakaḥ
     deva hrada upaspṛśya brahmabhūto virājate
 42 purāpavartanaṃ nandāṃ mahānandāṃ ca sevya vai
     nandane sevyate dāntas tv apsarobhir ahiṃsakaḥ
 43 urvaśī kṛttikā yoge gatvā yaḥ susamāhitaḥ
     lauhitye vidhivat snātvā puṇḍarīkaphalaṃ labhet
 44 rāmahrada upaspṛśya viśālāyāṃ kṛtodakaḥ
     dvādaśāhaṃ nirāhāraḥ kalmaṣād vipramucyate
 45 mahāhrada upaspṛśya śuddhena manasā naraḥ
     ekamāsaṃ nirāhāro jamadagnigatiṃ labhet
 46 vindhye saṃtāpya cātmānaṃ satyasaṃdhas tv ahiṃsakaḥ
     ṣaṇ māsaṃ padam āsthāya māsenaikena śudhyati
 47 narmadāyām upaspṛśya tathā sūrpārakodake
     ekapakṣaṃ nirāhāro rājaputro vidhīyate
 48 jambū mārge tribhir māsaiḥ saṃyataḥ susamāhitaḥ
     ahorātreṇa caikena siddhiṃ samadhigacchati
 49 kokā mukhe vigāhyāpo gatvā caṇḍālikāśramam
     śākabhakṣaś cīravāsāḥ kumārīr vindate daśa
 50 vaivasvatasya sadanaṃ na sa gacchet kadā cana
     yasya kanyā hrade vāso devalokaṃ sa gacchati
 51 prabhāse tv ekarātreṇa amāvāsyāṃ samāhitaḥ
     sidhyate 'tra mahābāho yo naro jāyate punaḥ
 52 ujjānaka upaspṛśya ārṣṭiṣeṇasya cāśrame
     piṅgāyāś cāśrame snātvā sarvapāpaiḥ pramucyate
 53 kulyāyāṃ samupaspṛśya japtvā caivāgha marṣaṇam
     aśvamedham avāpnoti trirātropoṣitaḥ śuciḥ
 54 piṇḍāraka upaspṛśya eka rātroṣito naraḥ
     agniṣṭomam avāpnoti prabhātāṃ śarvarīṃ śuciḥ
 55 tathā brahmasaro gatvā dharmāraṇyopaśobhitam
     puṇḍarīkam avāpnoti prabhātāṃ śarvarīṃ śuciḥ
 56 maināke parvate snātvā tathā saṃdhyām upāsya ca
     kāmaṃ jitvā ca vai māsaṃ sarvamedha phalaṃ labhet
 57 vikhyāto himavān puṇyaḥ śaṃkaraśvaśuro giriḥ
     ākaraḥ sarvaratnānāṃ siddhacāraṇasevitaḥ
 58 śarīram utsṛjet tatra vidhipūrvam anāśake
     adhruvaṃ jīvitaṃ jñātvā yo vai vedāntago dvijaḥ
 59 abhyarcya devatās tatra namaskṛtya munīṃs tathā
     tataḥ siddho divaṃ gacched brahmalokaṃ sanātanam
 60 kāmaṃ krodhaṃ ca lobhaṃ ca yo jitvā tīrtham āvaset
     na tena kiṃ cin na prāptaṃ tīrthābhigamanād bhavet
 61 yāny agamyāni tīrthāni durgāṇi viṣamāṇi ca
     manasā tāni gamyāni sarvatīrthasamāsataḥ
 62 idaṃ medhyam idaṃ dhanyam idaṃ svargyam idaṃ sukham
     idaṃ rahasyaṃ devānām āplāvyānāṃ ca pāvanam
 63 idaṃ dadyād dvijātīnāṃ sādhūnām ātmajasya vā
     suhṛdāṃ ca japet karṇe śiṣyasyānugatasya vā
 64 dattavān gautamasyedam aṅgirā vai mahātapāḥ
     gurubhiḥ samanujñātaḥ kāśyapena ca dhīmatā
 65 maharṣīṇām idaṃ japyaṃ pāvanānāṃ tathottamam
     japaṃś cābhyutthitaḥ śaśvan nirmalaḥ svargam āpnuyāt
 66 idaṃ yaś cāpi śṛṇuyād rahasyaṃ tv aṅgiro matam
     uttame ca kule janma labhej jātiṃ ca saṃsmaret

 

SECTION XXVI

"Vaisampayana said,--'Equal unto Vrihaspati in intelligence and Brahma himself in forgiveness, resembling Sakra in prowess and Surya in energy, Bhishma the son of Ganga, of infinite might, had been overthrown in battle by Arjuna. Accompanied by his brothers and many other people, king Yudhisthira asked him these questions. The old hero was lying on a bed that is coveted by heroes, in expectation of that auspicious time when he could take leave of the physical frame. Many great Rishis had come there for seeing that foremost one of Bharata's race. Amongst them were Atri and Vasishtha and Bhrigu and Pulastya and Pulaha and Kratu. There were also Angiras and Gotama and Agastya and Sumati of well-restrained soul, and Viswamitra and Sthulasiras and Samvarta and Pramati and Dama. There were also Vrihaspati and Usanas, and Vyasa and Chyavana and Kasyapa and Dhruva, and Durvasas and Jamadagni and Markandeya and Galava, and Bharadwaja and Raibhya and Yavakrita and Trita. There were Sthulaksha and Savalaksha and Kanwa and Medhatithi and Krisa and Narada and Parvata and Sudhanwa and Ekata and Dwita. There were also Nitambhu and Bhuvana and Dhaumya and Satananda and Akritavrana and Rama, the son of Jamadagni and Kacha. All these high-souled and great Rishis came there for seeing Bhishma lying on his bed of arrows. Yudhishthira with his brothers duly worshipped those high-souled Rishis who had come there, one after another in proper order. Receiving that worship, those foremost of Rishis sat themselves down and began to converse with one another. Their conversation related to Bhishma, and was highly sweet and agreeable to all the senses. Hearing that talk of theirs having reference to himself, Bhishma became filled with delight and regarded himself to be already in heaven. Those Rishis then, having obtained the leave of Bhishma and of the Pandava princes, made themselves invisible, vanishing in the very sight of all the beholders. The Pandavas repeatedly bowed and offered their adorations to those highly blessed Rishis, even after they had made themselves invisible. They then with cheerful souls waited upon the son of Ganga, even as Brahmanas versed in Mantras wait with reverence upon the rising Sun. The Pandavas beheld that the points of the compass blazed forth with splendour in consequence of the energy of their penances, and became filled with wonder at the sight. Thinking of the high blessedness and puissance of those Rishis, the Pandava princes began to converse on the subject with their grandsire Bhishma."
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"Vaisampayana continued, 'The conversation being over, the righteous Yudhishthira, the son of Pandu; touched Bhishma's feet with his head and then resumed his questions relating to morality and righteousness.'
"Yudhishthira said, 'Which countries, which provinces, which retreats, which mountains, and which rivers, O grandsire, are the foremost in point of sanctity?'
"Bhishma said, "In this connection is cited the old narrative of a conversation between a Brahmana in the observance of the Sila and the Unccha vows, O Yudhishthira, and a Rishi crowned with ascetic success. Once on a time, a foremost person, having roamed over this entire earth adorned with mountains, arrived at last in the house of a foremost person leading the domestic mode of life in accordance with the Sila vow. The latter welcomed his guest with due rites. Received with such hospitality, the happy Rishi passed the night happily in the house of his host. The next morning the Brahmana in the observance of the Sila vow, having finished all his morning acts and rites and purified himself duly, very cheerfully approached his guest crowned with ascetic success. Meeting with each other and seated at their ease, the two began to converse on agreeable subjects connected with the Vedas and the Upanishads. Towards the conclusion of the discourse, the Brahmana in the observance of the Sila vow respectfully addressed the Rishi crowned with success. Endued with intelligence, he put this very question which thou, O Yudhisthira, hast put to me.'
"The poor Brahmana said, 'What countries, what provinces, what retreats, what mountains, and what rivers should be regarded as the foremost in point of sanctity? Do thou discourse to me on this.'
"The Rishi crowned with success said, 'Those countries, those provinces, those retreats, and those mountains, should be regarded as the foremost in point of sanctity through which or by the side of which that foremost of all rivers, viz., Bhagirathi flows. That end which a creature is capable of attaining by penances, by Brahmacharyya, by sacrifices, or by practising renunciation, one is sure to attain by only living by the side of the Bhagirathi and bathing in its sacred waters. Those creatures whose bodies have been sprinkled with the sacred waters of Bhagirathi or whose bones have been laid in the channel of that sacred stream, have not to fall away--from heaven at any time. 1 Those men, O learned Brahmana, who use the waters of Bhagirathi in all their acts, surely ascend to heaven after departing from this world. Even those men who, having committed diverse kinds of sinful deeds in the first part of their lives, betake themselves in after years to a residing by the side of Ganga, succeed in attaining to a very superior end. Hundreds of sacrifices cannot produce that merit which men of restrained souls are capable of acquiring by bathing in the sacred waters of Ganga. A person is treated with respect and worshipped in heaven for as long a period as his bones lie in the channel of the Ganga. Even as the
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[paragraph continues] Sun, when he rises at the dawn of day, blazes forth in splendour, having dispelled the gloom of night, after the same manner the person that has bathed in the waters of Ganga is seen to shine in splendour, cleansed of all his sins. Those countries and those points of the compass that are destitute of the sacred waters of Ganga are like nights without the moon or like trees without flowers. Verily, a world without Ganga is like the different orders and modes of life when they are destitute of righteousness or like sacrifices without Soma. Without doubt, countries and points of the compass that are without Ganga are like the firmament without the Sun, or the Earth without mountains, or the welkin without air. The entire body of creatures in the three worlds, if served with the auspicious waters of Ganga, derive a pleasure, the like of which they are incapable of deriving from any other source. He who drinks Ganga water that has been heated by the Sun's rays derives merit much greater than that which attaches to the vow of subsisting upon the wheat or grains of other corn picked up from cowdung. It cannot be said whether the two are equal or not, viz., he who performs a thousand Chandrayana rites for purifying his body and he who drinks the water of Ganga. It cannot be said whether the two are equal or not, viz., one who stands for a thousand years on one foot and one who lives for only a month by the side of Ganga. One who lives permanently by the side of Ganga is superior in merit to one who stays for ten thousand Yugas with head hanging downwards. As cotton, when it comes into contact with fire, is burnt off without a remnant, even so the sins of the person that has bathed in Ganga become consumed without a remnant. There is no end superior to Ganga for those creatures who with hearts afflicted by sorrow, seek to attain to ends that may dispel that sorrow of theirs. As snakes become deprived of their poison at the very sight of Garuda, even so one becomes cleansed of all one's sins at the very sight of the sacred stream of Ganga. They that are without good name and that are addicted to deeds of sinfulness, have Ganga for their fame, their protection, their means of rescue, their refuge or cover. Many wretches among men who become afflicted with diverse sins of a heinous nature, when they are about to sink into hell, are rescued by Ganga in the next world (if, notwithstanding their sins, they seek the aid of Ganga in their after-years). They, O foremost of intelligent men, who plunge every day in the sacred waters of Ganga, become the equals of great Munis and the very deities with Vasava at their head. Those wretches among men that are destitute of humility or modesty of behaviour and that are exceedingly sinful, become righteous and good, O Brahmana, by betaking themselves to the side of Ganga. As Amrita is to the deities, as Swadha is to the Pritis, as Sudha is to the Nagas, even so is Ganga water to human beings. As children afflicted with hunger solicit their mothers for food, after the same manner do people desirous of their highest good pay court to Ganga. As the region of the self-born Brahma is said to be the foremost of all places, even so is Ganga said to
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be foremost of all rivers for those that desire to bathe. As the Earth and the cow are said to be the chief sustenance of the deities and other celestials, even so is Ganga the chief sustenance of all living creatures. 1 As the deities support themselves upon the Amrita that occurs in the Sun and the Moon and that is offered in diverse sacrifices, even so do human beings support themselves upon Ganga water. One besmeared with the sand taken from the shores of Ganga regards oneself as a denizen of heaven, adorned with celestial unguents. He who bears on his head the mud taken from the banks of Ganga presents an effulgent aspect equal to that of Sun himself bent on dispelling the surrounding darkness. When that wind which is moistened with the particles of Ganga-water touches one's person, it cleanses him immediately of every sin. A person afflicted by calamities and about to sink under their weight, finds all his calamities dispelled by the joy which springs up in his heart at sight of that sacred stream. By the melody of the swans and Kokas and other aquatic fowls that play on her breast, Ganga challenges the very Gandharvas and by her high banks the very mountains on the Earth. Beholding her surface teeming with swans and diverse other aquatic fowls, and having banks adorned with pasture lands with kine grazing on them. Heaven herself loses her pride. The high happiness which one enjoys by a residence on the banks of Ganga, can never be his who is residing even in heaven. I have no doubt in this that the person who is afflicted with sins perpetrated in speech and thought and overt act, becomes cleansed at the very sight of Ganga. By holding that sacred stream, touching it, and bathing in its waters, one rescues one's ancestors to the seventh generation, one's descendants to the seventh generation, as also other ancestors and descendant. By hearing of Ganga, by wishing to repair to that river, by drinking its waters, by touching its waters, and by bathing in them a person rescues both his paternal and maternal races. By seeing, touching, and drinking the waters of Ganga, or even by applauding Ganga, hundreds and thousands of sinful men became cleansed of all their sins. They who wish to make their birth, life and learning fruitful, should repair to Ganga and gratify the Pitris and the deities by offering them oblations of water. The merit that one earns by bathing in Ganga is such that the like of it is incapable of being earned through the acquisition of sons or wealth or the performance of meritorious acts. Those who, although possessed of the physical ability, do not seek to have a sight of the auspicious Ganga of sacred current, are, without doubt, to be likened to persons afflicted with congenital blindness or those that are dead or those that are destitute of the power of locomotion through palsy or lameness. What man is there that would not reverence this sacred stream that is adored by great Rishis conversant with the Present,
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the Past, and the Future, as also by the very deities with Indra at their head. What man is there that would not seek the protection of Ganga whose protection is sought for by forest recluses and householders, and by Yatis and Brahmacharins alike? The man of righteous conduct who, with rapt soul, thinks of Ganga at the time when his life-breaths are about to leave his body, succeeds in attaining to the highest end. That man who dwells by the side of Ganga up to the time of his death, adoring her with reverence, becomes freed from the fear of every kind of calamity, of sin, and of kings. When that highly sacred stream fell from the firmament. Maheswara held it on his head. It is that very stream which is adored in heaven. 1 The three regions, viz., (Earth, Heaven, and the nether place called Patala) are adorned by the three courses of this sacred stream. The man who uses the waters of that stream becomes certainly crowned with success. As the solar ray is to the deities in heaven, as Chandramas is to the Pitris, as the king is to human beings, even such is Ganga unto all streams. 2 One who becomes bereaved of mother or father or sons or spouses or wealth does not fell that grief which becomes one's, when one becomes bereaved of Ganga. One does not obtain that joy through acts that lead to the region of Brahma, or through such sacrifices and rites that lead to heaven, or through children or wealth, which one obtain from a sight of Ganga. 3 The pleasures that men derive from a sight of Ganga is equal to what they derive from a sight of the full moon. That man becomes dear to Ganga who adores her with deep devotion, with mind wholly fixed upon her, with a reverence that refuses to take any other object within its sphere, with a feeling that there is nothing else to the universe worthy of similar adoration, and with a steadiness that knows no failing away. Creatures that live on Earth, in the welkin, or in Heaven, indeed, even beings that are very superior,--should always bathe in Ganga. Verily, this is the foremost of all duties with those that are righteous. The fame of Ganga for sanctity has spread over the entire universe, since she bore all the sons of Sagara, who had been reduced to ashes, from here to Heaven. 4 Men who are washed by the bright, beautiful, high, and rapidly moving waves, raised by the wind, of Ganga, became cleansed of all their sins and resemble in splendour the Sun with his thousand rays. Those men of tranquil souls that have cast off their bodies in the waters of Ganga whose sanctity is as great as that of the butter and other liquids poured in sacrifices and which are
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capable of conferring merits equal to those of the greatest of sacrifices, have certainly attained to a station equal to that of the very deities. Verily, Ganga, possessed of fame and vast extent and identical with the entire universe and reverenced by the deities with Indra at their head, the Munis and human beings, is competent to bestow the fruition of all their wishes upon them that are blind, them that are idiots, and them that are destitute of all things. 1 They that sought the refuge of Ganga, that protectress of all the universe, that flows in three streams, that is filled with water at once highly sacred and sweet as honey and productive of every kind of good, have succeeded in attaining to the beatitude of Heaven. 2 That mortal who dwells by the side of Ganga and beholds her every day, becomes cleansed by her sight and touch. Unto him the deities give every kind of happiness here and a high end hereafter. Ganga is regarded as competent to rescue every creature from sin and lead him to the felicity of Heaven. She is held to be identical with Prisni, the mother of Vishnu. She is identical with the Word or Speech. She is very remote, being incapable of easy attainment. She is the embodiment of auspiciousness and prosperity. She is capable of bestowing the six well-known attributes beginning with lordship or puissance. She is always inclined to extend her grace. She is the displayer of all things in the universe, and she is the high refuge of all creatures. Those who have sought her protection in this life have surely attained heaven. The fame of Ganga has spread all over the welkin, and Heaven, and Earth, and all the points, cardinal and subsidiary, of the compass. Mortal creatures, by using the waters of that foremost of streams, always become crowned with high success. That person who himself beholding Ganga, points her out to others, finds that Ganga rescues him from rebirth and confers Emancipation on him. Ganga held Guha, the generalissimo of the celestial forces, in her womb. She bears the most precious of all metals, viz., gold, also in that womb of hers. They who bathe in her waters every day in the morning, succeed in obtaining the aggregate of three, viz., Righteousness, Wealth and Pleasure. Those waters are, again, equal in point of sanctity to the butter that is poured with Mantras on the sacrificial fire. Capable of cleansing one from every sin, she has descended from the celestial region, and her current is held in high esteem by every one. Ganga is the daughter of Himavat, the spouse of Hara, and the ornament of both Heaven and Earth. She is the bestower of everything auspicious, and is competent to confer the six well-known attributes beginning with lordship or puissance. Verily O king, Ganga is the one object of great sanctity in the three worlds and confers merit upon all. Truly, O monarch, Ganga is Righteousness in liquefied form. She is energy also running in a liquid form over the Earth. She is endued with
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the splendour or puissance that belongs to the butter that is poured with Mantras on the sacrificial fire. She is always adorned with large waves as also with Brahmanas who may at all times be seen performing their ablutions in her waters. Falling from Heaven, she was held by Siva on his head. The very mother of the heavens, she has sprung from the highest mountain for running over the plains and conferring the most precious benefits on all creatures of the Earth. She is the highest cause of all things; she is perfectly stainless. She is as subtile as Brahma. She affords the best bed for the dying. She leads creatures very quickly to heaven. She bears away a large volume of water. She bestows great fame on all. She is the protectress of the universe. 1 She is identical with every form. She is very much coveted by persons crowned with success. Verily, Ganga is the path to Heaven of those that have bathed in her current. 2 The Brahmanas hold Ganga as equalling the Earth in forgiveness, and in the protection and upholding of those that live by her; further, as equalling Fire and Surya in energy and splendour; and, lastly, as always equalling Guha himself in the matter of showing favours unto the regenerate class. 3 Those men who, in this life, even mentally seek with their whole souls that sacred stream which is praised by the Rishis, which has issued out of the feet of Vishnu, which is very ancient, and which is exceedingly sacred, succeed in repairing to the regions of Brahman. Fully convinced that children and other possessions, as also regions possessed by every kind of felicity, are transitory or liable to destruction, men of subdued souls, who are desirous of attaining to that everlasting station which is identical with Brahma, always pay their adorations to Ganga with that reverence and love which are due from a son to mother. The men of cleansed soul who is desirous of achieving success should seek the protection of Ganga who is like a cow that yields Amrita instead of ordinary milk, who is prosperity's self, who is possessed of omniscience, who exists for the entire universe of creatures, who is the source of all kinds of food, who is the mother of all mountains, who is the refuge of all righteous persons, who is immeasurable in puissance and energy, and who charms the heart of Brahma himself. Having, with austere penances, gratified all the deities with the Supreme Lord (Vishnu), Bhagiratha brought Ganga down on the Earth. Repairing unto her, men always succeed in freeing themselves from every kind of fear both here and hereafter. Observing with the aid of intelligence, I have mentioned to thee only a small part of the merits of Ganga. My power, however, is inadequate to speak of all the merits of the sacred river, or, indeed, to measure her puissance and sanctity. One may, by putting forth one's best powers, count the stones that occur in the mountains of Meru or measure the waters that occur in the ocean, but one cannot count all the
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merits which belong to the waters of Ganga. Hence, having listened to these particular merits of Ganga which I have uttered with great devotion, one should, in thought, word and deed, reverence them with faith and devotion. In consequence of thy having listened to those merits which I have recited, thou art sure to fill all the three regions with fame and attain to a measure of success that is very large and that is difficult of being attained to by any other person. Verily, thou shalt, soon after that, sport in joy many a region of great felicity created by Ganga herself for those that reverence her. Ganga always extends her grace unto those that are devoted to her with humbleness of heart. She unites those that are so devoted to her with every kind of happiness. I pray that the highly-blessed Ganga may always inspire thy heart and mine with such attributes as are fraught with righteousness'.
"Bhishma continued, 'The learned ascetic endued with high intelligence and great illumination, and crowned with success, having in this manner discoursed unto that poor Brahmana in the observance of the Sila vow, on the subjects of the infinite merits of Ganga, then ascended the firmament. The Brahmana in the observance of Sila vow, awakened by the words of that ascetic crowned with success, duly worshipped Ganga and attained to high success. Do thou also, O son of Kunti, seek Ganga with great devotion, for thou shalt then, as the reward thereof, attain to high and excellent success.
"Vaisampayana continued 'Hearing this discourse from Bhishma that was fraught with the praise of Ganga, Yudhishthira with his brothers became filled with great delight. That person who recites or hears recited this sacred discourse fraught with the praise of Ganga, becomes cleansed of every sin.'"

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Book 13
Chapter 27

 

 

 

1 [v]
      bṛhaspatisamaṃ buddhyā kṣamayā brahmaṇaḥ samam
      parākrame śakrasamam ādityasamatejasam
  2 gāṅgeyam arjunenājau nihataṃ bhūri varcasam
      bhrātṛbhiḥ sahito 'nyaiś ca paryupāste yudhiṣṭhiraḥ
  3 śayānaṃ vīraśayane kālākāṅkṣiṇam acyutam
      ājagmur bharataśreṣṭhaṃ draṣṭukāmā maharṣayaḥ
  4 atrir vasiṣṭho 'tha bhṛguḥ pulastyaḥ pulahaḥ kratuḥ
      aṅgirā gautamo 'gastyaḥ sumatiḥ svāyur ātmavān
  5 viśvāmitraḥ sthūlaśirāḥ saṃvartaḥ pramatir damaḥ
      uśanā bṛhaspatir vyāsaś cyavanaḥ kāśyapo dhruvaḥ
  6 durvāsā jamadagniś ca mārkaṇḍeyo 'tha gālavaḥ
      bharadvājaś ca raibhyaś ca yavakrītas tritas tathā
  7 sthūlākṣaḥ śakalākṣaś ca kaṇvo medhātithiḥ kṛśaḥ
      nāradaḥ parvataś caiva sudhanvāthaikato dvitaḥ
  8 nitambhūr bhuvano dhaumyaḥ śatānando 'kṛtavraṇaḥ
      jāmadagnyas tathā rāmaḥ kāmyaś cety evamādayaḥ
      samāgatā mahātmāno bhīṣmaṃ draṣṭuṃ maharṣayaḥ
  9 teṣāṃ mahātmanāṃ pūjām āgatānāṃ yudhiṣṭhiraḥ
      bhrātṛbhiḥ sahitaś cakre yathāvad anupūrvaśaḥ
  10 te pūjitāḥ sukhāsīnāḥ kathaś cakrur maharṣayaḥ
     bhīṣmāśritāḥ sumadhurāḥ sarvendriyamanoharāḥ
 11 bhīṣmas teṣāṃ kathāḥ śrutvā ṛṣīṇāṃ bhāvitātmanām
     mene divistham ātmānaṃ tuṣṭyā paramayā yutaḥ
 12 tatas te bhīṣmam āmantrya pāṇḍavāṃś ca maharṣayaḥ
     antardhānaṃ gatāḥ sarve sarveṣām eva paśyatām
 13 tān ṛṣīn sumahābhāgān antardhānagatān api
     pāṇḍavās tuṣṭuvuḥ sarve praṇemuś ca muhur muhuḥ
 14 prasannamanasaḥ sarve gāṅgeyaṃ kurusattamāḥ
     upatasthur yathodyantam ādityaṃ mantrakovidāḥ
 15 prabhāvāt tapasas teṣām ṛṣīṇāṃ vīkṣya pāṇḍavāḥ
     prakāśanto diśaḥ sarvā vismayaṃ paramaṃ yayuḥ
 16 mahābhāgyaṃ paraṃ teṣām ṛṣīṇām anucintya te
     pāṃḍavāḥ saha bhīṣmeṇa kathāś cakrus tadāśrayāḥ
 17 kathānte śirasā pādau spṛṣṭvā bhīṣmasya pāṇḍavaḥ
     dharmyaṃ dharmasutaḥ praśnaṃ paryapṛcchad yudhiṣṭhiraḥ
 18 ke deśāḥ ke janapadā āśramāḥ ke ca parvatāḥ
     prakṛṣṭāḥ puṇyataḥ kāś ca jñeyā nadyaḥ pitāmaha
 19 [bh]
     atrāpy udāharantīmam itihāsaṃ purātanam
     śiloñcha vṛtteḥ saṃvādaṃ siddhasya ca yudhiṣṭhira
 20 imāṃ kaś cit parikramya pṛthivīṃ śailabhūṣitām
     asakṛd dvipadāṃ śreṣṭhaḥ śreṣṭhasya gṛhamedhinaḥ
 21 śila vṛtter gṛhaṃ prāptaḥ sa tena vidhinārcitaḥ
     kṛtakṛtya upātiṣṭhat siddhaṃ tam atithiṃ tadā
 22 tau sametya mahātmānau sukhāsīnau kathāḥ śubhāḥ
     cakratur veda saṃbaddhās tac cheṣa kṛtalakṣaṇāḥ
 23 śila vṛttiḥ kathānte tu siddham āmantrya yatnataḥ
     praśnaṃ papraccha medhāvī yan māṃ tvaṃ paripṛcchasi
 24 [ṣilavṛtti]
     ke deśāḥ ke janapadāḥ ke ''śramāḥ ke ca parvatāḥ
     prakṛṣṭāḥ puṇyataḥ kāś ca jñeyā nadyas tad ucyatām
 25 [siddha]
     te deśās te janapadās te ''śramās te ca parvatāḥ
     yeṣāṃ bhāgīrathī gaṅgā madhyenaiti saridvarā
 26 tapasā brahmacaryeṇa yajñais tyāgena vā punaḥ
     gatiṃ tāṃ na labhej jantur gaṅgāṃ saṃsevya yāṃ labhet
 27 spṛṣṭāni yeṣāṃ gāṅgeyais toyair gātrāṇi dehinām
     nyastāni na punas teṣāṃ tyāgaḥ svargād vidhīyate
 28 sarvāṇi yeṣāṃ gāṅgeyais toyaiḥ kṛtyāni dehinām
     gāṃ tyaktvā mānavā vipra divi tiṣṭhanti te 'calāḥ
 29 pūrve vayasi karmāṇi kṛtvā pāpāni ye narāḥ
     paścād gaṅgāṃ niṣevante te 'pi yānty uttamāṃ gatim
 30 snātānāṃ śucibhis toyair gāṅgeyaiḥ prayatātmanām
     vyuṣṭir bhavati yā puṃsāṃ na sā kratuśatair api
 31 yāvad asthi manuṣyasya gaṅgātoyeṣu tiṣṭhati
     tāvad varṣasahasrāṇi svargaṃ prāpya mahīyate
 32 apahatya tamas tīvraṃ yathā bhāty udaye raviḥ
     tathāpahatya pāpmānaṃ bhāti gaṅgā jalokṣitaḥ
 33 visomā iva śarvaryo vipuṣpās taravo yathā
     tadvad deśā diśaś caiva hīnā gaṅgā jalaiḥ śubhaiḥ
 34 varṇāśramā yathā sarve svadharmajñānavarjitāḥ
     ṛtavaś ca yathā somās tathā gaṅgāṃ vinā jagat
 35 yathā hīnaṃ nabho 'rkeṇa bhūḥ śailaiḥ khaṃ ca vāyunā
     tathā deśā diśaś caiva gaṅgā hīnā na saṃśayaḥ
 36 triṣu lokeṣu ye ke cit prāṇinaḥ sarva eva te
     tarpyamāṇāḥ parāṃ tṛptiṃ yānti gaṅgā jalaiḥ śubhaiḥ
 37 yas tu sūryeṇa niṣṭaptaṃ gāṅgeyaṃ pibate jalam
     gavāṃ nirhāra nirmuktād yāvakāt tad viśiṣyate
 38 indra vratasahasraṃ tu cared yaḥ kāyaśodhanam
     pibed yaś cāpi gaṅgāmbhaḥ samau syātāṃ na vā samau
 39 tiṣṭhed yugasahasraṃ tu pādenaikena yaḥ pumān
     māsam ekaṃ tu gaṅgāyāṃ samau syātāṃ na vā samau
 40 lambetāvāk śirā yas tu yugānām ayutaṃ pumān
     tiṣṭhed yatheṣṭaṃ yaś cāpi gaṅgāyāṃ sa viśiṣyate
 41 agnau prāptaṃ pradhūyeta yathā tūlaṃ dvijottama
     tathā gaṅgāvagāḍhasya sarvaṃ pāpaṃ pradhūyate
 42 bhūtānām iha sarveṣāṃ duḥkhopahata cetasām
     gatim anveṣamāṇānāṃ na gaṅgā sadṛśī gatiḥ
 43 bhavanti nirviṣāḥ sarpā yathā tārkṣyasya darśanāt
     gaṅgāyā darśanāt tadvat sarvapāpaiḥ pramucyate
 44 apratiṣṭhāś ca ye ke cid adharmaśaraṇāś ca ye
     teṣāṃ pratiṣṭhā gaṅgeha śaraṇaṃ śarma varma ca
 45 prakṛṣṭair aśubhair grastān anekaiḥ puruṣādhamān
     patate narake gaṅgā saṃśritān pretya tārayet
 46 te saṃvibhaktā munibhir nūnaṃ devaiḥ sa vāsavaiḥ
     ye 'bhigacchanti satataṃ gaṅgām abhigatāṃ suraiḥ
 47 vinayācāra hīnāś ca aśivāś ca narādhamāḥ
     te bhavanti śivā vipra ye vai gaṅgāṃ samāśritāḥ
 48 yathā surāṇām amṛtaṃ pitṝṇāṃ ca yathā svadhā
     sudhā yathā ca nāgānāṃ tathā gaṅgā jalaṃ nṛṇām
 49 upāsate yathā bālā mātaraṃ kṣudhayārditāḥ
     śreyaḥ kāmās tathā gaṅgām upāsantīha dehinaḥ
 50 svāyambhuvaṃ yathāsthānaṃ sarveṣāṃ śreṣṭham ucyate
     snātānāṃ saritāṃ śreṣṭhā gaṅgā tadvad ihocyate
 51 yathopajīvināṃ dhenur devādīnāṃ dharā smṛtā
     tathopajīvināṃ gaṅgā sarvaprāṇabhṛtām iha
 52 devāḥ somārka saṃsthāni yathā satrādibhir makhaiḥ
     amṛtāny upajīvanti tathā gaṅgā jalaṃ narāḥ
 53 jāhnavī pulinotthābhiḥ sikatābhiḥ samukṣitaḥ
     manyate puruṣo ''tmānaṃ diviṣṭham iva śobhitam
 54 jāhnavītīra saṃbhūtāṃ mṛdaṃ mūrdhnā vibharti yaḥ
     bibharti rūpaṃ so 'rkasya tamo nāśāt sunirmalam
 55 gaṅgormibhir atho digdhaḥ puruṣaṃ pavano yadā
     spṛśate so 'pi pāpmānaṃ sadya evāpamārjati
 56 vyasanair abhitaptasya narasya vinaśiṣyataḥ
     gaṅgā darśanajā prītir vyasanāny apakarṣati
 57 haṃsārāvaiḥ koka ravai ravair anyairś ca pakṣiṇām
     paspardha gaṅgā gandharvān pulinaiś ca śiloccayān
 58 haṃsādibhiḥ subahubhir vividhaiḥ pakṣibhir vṛtām
     gaṅgāṃ gokulasaṃbādhāṃ dṛṣṭvā svargo 'pi vismṛtaḥ
 59 na sā prītir diviṣṭhasya sarvakāmān upāśnataḥ
     abhavad yā parā prītir gaṅgāyāḥ puline nṛṇām
 60 vān manaḥ karmajair grastaḥ pāpair api pumān iha
     vīkṣya gaṅgāṃ bhavet pūtas tatra me nāsti saṃśayaḥ
 61 saptāvarān sapta parān pitṝṃs tebhyaś ca ye pare
     pumāṃs tārayate gaṅgāṃ vīkṣya spṛṣṭvāvagāhya ca
 62 śrutābhilaṣitā dṛṣṭā spṛṣṭā pītāvagāhitā
     gaṅgā tārayate nṝṇām ubhau vaṃśau viśeṣataḥ
 63 darśanāt sparśanāt pānāt tathā gaṅgeti kīrtanāt
     punāty apuṇyān puruṣāñ śataśo 'tha sahasraśaḥ
 64 ya icchet saphalaṃ janma jīvitaṃ śrutam eva ca
     sa pitṝṃs tarpayed gaṅgām abhigamya surāṃs tathā
 65 na sutair na ca vittena karmaṇā na ca tat phalam
     prāpnuyāt puruṣo 'tyantaṃ gaṅgāṃ prāpya yad āpnuyāt
 66 jātyandhair iha tulyās te mṛtaiḥ paṅgubhir eva ca
     samarthā ye na paśyanti gaṅgāṃ puṇyajalāṃ śivām
 67 bhūtabhavya bhaviṣyajñair maharṣibhir upasthitām
     devaiḥ sendraiś ca ko gaṅgāṃ nopaseveta mānavaḥ
 68 vānaprasthair gṛhasthaiś ca yatibhir brahma cāribhiḥ
     vidyāvadbhiḥ śritāṃ gaṅgāṃ pumān ko nāma nāśrayet
 69 utkrāmadbhiś ca yaḥ prāṇaiḥ prayataḥ śiṣṭasaṃmataḥ
     cintayen manasā gaṅgāṃ sa gatiṃ paramāṃ labhet
 70 na bhayebhyo bhayaṃ tasya na pāpebhyo na rājataḥ
     ā dehapatanād gaṅgām upāste yaḥ pumān iha
 71 gaganād yāṃ mahāpuṇyāṃ patantīṃ vai maheśvaraḥ
     dadhāra śirasā devīṃ tām eva divi sevate
 72 alaṃkṛtās trayo lokāḥ pathibhir vimalais tribhiḥ
     yas tu tasyā jalaṃ sevet kṛtakṛtyaḥ pumān bhavet
 73 divi jyotir yathādityaḥ pitṝṇāṃ caiva candramāḥ
     deveśaś ca yathā nṝṇāṃ gaṅgeha saritāṃ tathā
 74 mātrā pitrā sutair dārair viyuktasya dhanena vā
     na bhaved dhi tathā duḥkhaṃ yathā gaṅgā viyogajam
 75 nāraṇyair neṣṭa viṣayair na sutair na dhanāgamaiḥ
     tathā prasādo bhavati gaṅgāṃ vīkṣya yathā nṛṇām
 76 pūrṇam induṃ yathādṛṣṭvā nṛṇāṃ dṛṣṭiḥ prasīdati
     gaṅgāṃ tripathagāṃ dṛṣṭvā tathā dṛṣṭiḥ prasīdati
 77 tadbhāvas tadgatamanas tanniṣṭhas tatparāyaṇaḥ
     gaṅgāṃ yo 'nugato bhaktyā sa tasyāḥ priyatāṃ vrajet
 78 bhūḥsthaiḥ khasthair diviṣṭhaiś ca bhūtair uccāvacair api
     gaṅgā vigāhyā satatam eta kāryatamaṃ satām
 79 triṣu lokeṣu puṇyatvād gaṅgāyāḥ prathitaṃ yaśaḥ
     yat putrān sagarasyaiṣā bhasmākhyān anayad divam
 80 vāyvīritābhiḥ sumahāsvanābhir; drutābhir atyartha samucchritābhiḥ
     gaṅgormibhir bhānumatībhir iddhaḥ; sahasraraśmi pratimo vibhāti
 81 payasvinīṃ ghṛtinīm atyudārāṃ; samṛddhinīṃ vegiṇīṃ durvigāhyām
     gaṅgāṃ gatvā yaiḥ śarīraṃ visṛṣṭaṃ; gatā dhīrās te vibudhaiḥ samatvam
 82 andhāñ jaḍān dravyahīnāṃś ca gaṅgā; yaśasvinī bṛhatī viśvarūpā
     devaiḥ sendrair munibhir mānavaiś ca; niṣevitā sarvakāmair yunakti
 83 ūrjāvatīṃ madhumatīṃ mahāpuṇyāṃ trivartmagām
     trilokagoptrīṃ ye gaṅgāṃ saṃśritās te divaṃ gatāḥ
 84 yo vatsyati drakṣyati vāpi martyas; tasmai prayacchanti sukhāni devāḥ
     tadbhāvitāḥ sparśane darśane yas; tasmai devā gatim iṣṭāṃ diśanti
 85 dakṣāṃ pṛthvīṃ bṛhatīṃ viprakṛṣṭāṃ; śivām ṛtāṃ surasāṃ suprasannām
     vibhāvarīṃ sarvabhūtapratiṣṭhāṃ; gaṅgāṃ gatā ye tridivaṃ gatās te
 86 khyātir yasyāḥ khaṃ divaṃ gāṃ ca nityaṃ; purā diśo vidiśaś cāvatasthe
     tasyā jalaṃ sevya sarid varāyā; martyāḥ sarve kṛtakṛtyā bhavanti
 87 iyaṃ gaṅgeti niyataṃ pratiṣṭhā; guhasya rukmasya ca garbhayoṣā
     prātas trimārgā ghṛtavahā vipāpmā; gaṅgāvatīrṇā viyato viśvatoyā
 88 sutāvanīdhrasya harasya bhāryā; divo bhuvaś cāpi kakṣyānurūpā
     bhavyā pṛthivyā bhāvinī bhāti rājan; gaṅgā lokānāṃ puṇyadā vai trayāṇām
 89 madhu pravāhā ghṛtarāgoddhṛtābhir; mahormibhiḥ śobhitā brāhmaṇaiś ca
     divaś cyutā śirasāttā bhavena; gaṅgāvanīdhrās tridivasya mālā
 90 yonir variṣṭhā virajā vitanvī; śuṣmā irā vārivahā yaśodā
     viśvāvatī cākṛtir iṣṭir iddhā; gaṅgokṣitānāṃ bhuvanasya panthāḥ
 91 kṣāntyā mahyā gopane dhāraṇe ca; dīptyā kṛśānos tapanasya caiva
     tulyā gaṅgā saṃmatā brāhmaṇānāṃ; guhasya brahmaṇyatayā ca nityam
 92 ṛṣiṣṭutāṃ viṣṇupadīṃ purāṇīṃ; supuṇyatoyāṃ manasāpi loke
     sarvātmanā jāhnavīṃ ye prapannās; te brahmaṇaḥ sadanaṃ saṃprayātāḥ
 93 lokān imān nayati yā jananīva putrān; sarvātmanā sarvaguṇopapannā
     svasthānam iṣṭam iha brāhmam abhīpsamānair; gaṅgā sadaivātma vaśair upāsyā
 94 usrāṃ juṣṭāṃ miṣatīṃ viśvatoyām; irāṃ vajrīṃ revatīṃ bhūdharāṇām
     śiṣṭāśrayām amṛtāṃ brahma kāntāṃ; gaṅgāṃ śrayed ātmavān siddhikāmaḥ
 95 prasādya devān sa vibhūn samastān; bhagīrathas tapasogreṇa gaṅgām
     gām ānayat tām abhigamya śaśvan; pumān bhayaṃ neha nāmutra vidyāt
 96 udāhṛtaḥ sarvathā te guṇānāṃ; mayaika deśaḥ prasamīkṣya buddhyā
     śaktir na me kā cid ihāsti vaktuṃ; guṇān sarvān parimātuṃ tathaiva
 97 meroḥ samudrasya ca sarvaratnaiḥ; saṃkhyopalānām udakasya vāpi
     vaktuṃ śakyaṃ neha gaṅgā jalānāṃ; guṇākhyānaṃ parimātuṃ tathaiva
 98 tasmād imān parayā śraddhayoktān; guṇān sarvāñ jāhnavījāṃs tathaiva
     bhaved vācā manasā karmaṇā ca; bhaktyā yuktaḥ parayā śraddadhānaḥ
 99 lokān imāṃs trīn yaśasā vitatya; siddhiṃ prāpya mahatīṃ tāṃ durāpām
     gaṅgā kṛtān acireṇaiva lokān; yatheṣṭam iṣṭān vicariṣyasi tvam
 100 tava mama ca guṇair mahānubhāvā; juṣatu matiṃ satataṃ svadharmayuktaiḥ
    abhigata janavatsalā hi gaṅgā; bhajati yunakti sukhaiś ca bhaktimantam
101 [bh]
    iti paramamatir guṇān anekāñ; śila rataye tripathānuyoga rūpān
    bahuvidham anuśāsya tathya rūpān; gaganatalaṃ dyutimān viveśa siddhaḥ
102 śilavṛttis tu siddhasya vākyaiḥ saṃbodhitas tadā
    gaṅgām upāsya vidhivat siddhiṃ prāptaḥ sudurlabhām
103 tasmāt tvam api kaunteya bhaktyā paramayā yutaḥ
    gaṅgām abhyehi satataṃ prāpsyase siddhim uttamām
104 [v]
    śrutvetihāsaṃ bhīṣmoktaṃ gaṅgāyāḥ stavasaṃyutam
    yudhiṣṭhiraḥ parāṃ prītim agacchad bhrātṛbhiḥ saha
105 itihāsam imaṃ puṇyaṃ śṛṇuyād yaḥ paṭheta vā
    gaṅgāyāḥ stavasaṃyuktaṃ sa mucyet sarvak

 

SECTION XXVII

"Yudhishthira said, 'Thou O grandsire, art endued with wisdom and knowledge of the scriptures, with conduct and behaviour, with diverse kinds of excellent attributes, and also with years. Thou art distinguished above others by intelligence and wisdom and penances. I shall, therefore, O thou that art the foremost of all righteous men, desire to address enquiries to thee respecting Righteousness. There is not another man, O king, in all the worlds, who is worthier of being questioned on such subjects. O best of kings, how may one, if he happens to be a Kshatriya or a Vaisya or a Sudra, succeed in acquiring the status of a Brahmana? It behoveth thee to tell me the means. Is it by penances the most austere, or by religious acts, or by knowledge of the scriptures, that a person belonging to any of the three inferior orders succeeds in acquiring the status of a Brahmana? Do tell me this, O grandsire!'
p. 142
"Bhishma said, 'The status of a Brahmana, O Yudhishthira, is incapable of acquisition by a person belonging to any of the three other orders. That status is the highest with respect to all creatures. Travelling through innumerable orders of existence, by undergoing repeated births, one at last, in some birth, becomes born as a Brahmana. In this connection is cited an old history, O Yudhishthira, of a conversation between Matanga and a she-ass. Once on a time a Brahmana obtained a son who, though procreated by a person belonging to a different order, had, however, the rites of infancy and youth performed in pursuance of the ordinances laid down for Brahmanas. The child was called by the name of Matanga and was possessed of every accomplishment. His father, desiring to perform a sacrifice, ordered him, O scorcher of foes, to collect the articles required for the act. Having received the command of his father, he set out for the purpose, riding on a car of great speed, drawn by an ass. It so happened that the ass yoked unto that car was of tender years. Instead therefore, of obeying the reins, the animal bore away the car to the vicinity of its dam, viz., the she-ass that had brought it forth. Matanga, dissatisfied with this, began to strike repeatedly the animal with his goad on its nose. Beholding those marks of violence on her child's nose, the she-ass, full of affection for him, said--Do not grieve, O child, for his treatment. A chandala it is that is driving thee. There is no severity in a Brahmana. The Brahmana is said to be the friend of all creatures. He is the teacher also of all creatures and their ruler. Can he chastise any creature so cruelly? This fellow, however, is of sinful deeds. He hath no compassion to show unto even a creature of such tender years as thou. He is simply proving the order of his birth by conducting himself in this way. The nature which he hath derived from his sire forbids the rise of those sentiments of pity and kindness that are natural to the Brahmana. Hearing these harsh words of the she-ass, Matanga quickly, came down from the car and addressing the she-ass, said,--Tell me, O blessed dame, by what fault is my mother stained? How dost thou know that I am a Chandala? Do thou answer me without delay. How, indeed, dost thou know that I am a Chandala? How has my status as a Brahmana been lost? O thou of great wisdom, tell me all this in detail, from beginning to end.'
"The she-ass said, Begotten thou wert, upon a Brahmana woman excited with desire, by a Sudra following the profession of a barber. Thou art, therefore, a Chandala by birth. The status of Brahmana thou hast not at all.'
"Brahmana continued, 'Thus addressed by the she-ass, Matanga retraced his way homewards. Seeing him return, his father said,--I had employed thee in the difficult task of gathering the requisites of my intended sacrifice. Why hast thou come back without having accomplished thy charge? Is it the case that all is not right with thee?
"Matanga said, 'How can he who belongs to no definite order of
p. 143
birth, or to an order that is very low be regarded as all right and happy? How, O father, can that person be happy whose mother is stained? O father, this she-ass, who seems to be more than a human being, tells me that I have been begotten upon a Brahmani woman by a Sudra. I shall, for this reason, undergo the severest penances.--Having said these words to his father, and firmly resolved upon what he had said he proceeded to the great forest and began to undergo the austerest of penances. Setting himself to the performance of those penances for the purpose of happily acquiring the status of a Brahmana, Matanga began to scorch the very deities by the severity of his asceticism. Unto him thus engaged in penances, the chief of the celestials, viz., Indra, appeared and said,--Why, O Matanga, dost thou pass thy time in such grief, abstaining from all kinds of human enjoyments? I shall give thee boons. Do thou name the boons thou desirest. Do not delay, but tell me what is in thy breast. Even if that be unattainable, I shall yet bestow it on thee.'
"Matanga said, 'Desirous of attaining to the status of Brahmana I have begun to practise these penances. After having obtained it, I shall go home. Even this is the boon solicited by me.'
"Bhishma continued, 'Hearing these words of his, Purandara said unto him. The status of a Brahmana, O Matanga, which thou desirest to acquire is really unattainable by thee. It is true, thou desirest to acquire it, but then it is incapable of acquisition by persons begotten on uncleansed souls. O thou of foolish understanding, thou art sure to meet with destruction if thou persistest in this pursuit. Desist, therefore, from this vain endeavour without any delay. This object of thy desire, viz., the status of a Brahmana, which is the foremost of everything, is incapable of being won by penances. Therefore, by coveting that foremost status, thou wilt incur sure destruction. One born as a Chandala can never attain to that status which is regarded as the most sacred among the deities and Asuras and human beings!'"

 

Book 13
Chapter 28

 

 

 

1 [y]
      prajñā śrutābhyāṃ vṛttena śīlena ca yathā bhavān
      guṇaiḥ samuditaḥ sarvair vayasā ca samanvitaḥ
      tasmād bhavantaṃ pṛcchāmi dharmaṃ dharmabhṛtāṃ vara
  2 kṣatriyo yadi vā vaiśyaḥ śūdro vā rājasattama
      brāhmaṇyaṃ prāpnuyāt kena tan me vyākhyātum arhasi
  3 tapasā vā sumahatā karmaṇā vā śrutena vā
      brāhmaṇyam atha ced icchet tan me brūhi pitāmaha
  4 [bh]
      brāhmaṇyaṃ tāta duṣprāpaṃ varṇaiḥ kṣatrādibhis tribhiḥ
      paraṃ hi sarvabhūtānāṃ sthānam etad yudhiṣṭhira
  5 bahvīs tu saṃsaran yonīr jāyamānaḥ punaḥ punaḥ
      paryāye tāta kasmiṃś cid brāhmaṇo nāma jāyate
  6 atrāpy udāharantīmam itihāsaṃ purātanam
      mataṅgasya ca saṃvādma gardabhyāś ca yudhiṣṭhira
  7 dvijāteḥ kasya cit tāta tulyavarṇaḥ sutaḥ prabhuḥ
      mataṅgo nāma nāmnābhūt sarvaiḥ samudito guṇaiḥ
  8 sa yajñakāraḥ kaunteya pitrā sṛṣṭaḥ paraṃtapa
      prāyād gardabha yuktena rathenehāśu gāminā
  9 sa bālaṃ gardabhaṃ rājan vahantaṃ mātur antike
      niravidhyat pratodena nāsikāyāṃ punaḥ punaḥ
  10 taṃ tu tīvravraṇaṃ deṣṭvā gardabhī putragṛddhinī
     uvāca mā śucaḥ putra caṇḍālas tvādhitiṣṭhati
 11 brāhmaṇe dāruṇaṃ nāsti maitro brāhmaṇa ucyate
     ācāryaḥ sarvabhūtānāṃ śātā kiṃ prahariṣyati
 12 ayaṃ tu pāpaprakṛtir bāle na kurute dayām
     svayoniṃ mānayaty eṣa bhāvo bhāvaṃ nigacchati
 13 etac chrutvā mataṅgas tu dāruṇaṃ rāsabhī vacaḥ
     avatīrya rathāt tūrṇaṃ rāsabhīṃ pratyabhāṣata
 14 brūhi rāsabhi kalyāṇi mātā me yena dūṣitā
     kathaṃ māṃ vetsi caṇḍālaṃ kṣipraṃ rāsabhi śaṃsa me
 15 kena jāto 'smi caṇḍālo brāhmaṇyaṃ yena me 'naśat
     tattvenaitan mahāprājñe brūhi sarvam aśeṣataḥ
 16 [gardabhī]
     brāhmaṇyāṃ vṛṣalena tvaṃ mattāyāṃ nāpitena ha
     jātas tvam asi caṇḍālo brāhmaṇyaṃ tena te 'naśat
 17 evam ukto mataṅgas tu pratyupāyād gṛhaṃ prati
     tam āgatam abhiprekṣya pitā vākyam athābravīt
 18 mayā tvaṃ yajñasaṃsiddhau niyukto guru karmaṇi
     kasmāt pratinivṛtto 'si kac cin na kuśalaṃ tava
 19 [m]
     ayonir agryayonir vā yaḥ syāt sa kuśalī bhavet
     kuśalaṃ tu kutas tasya yasyeyaṃ jananī pitaḥ
 20 brāhmaṇyāṃ vṛṣalāj jātaṃ pitar vedayatīha mām
     amānuṣī gardabhīyaṃ tasmāt tapsye tapo mahat
 21 evam uktvā sa pitaraṃ pratasthe kṛtaniścayaḥ
     tato gatvā mahāraṇyam atapyata mahat tapaḥ
 22 tataḥ saṃtāpayām āsa vibudhāṃs tapasānvitaḥ
     mataṅgaḥ susukhaṃ prepsuḥ sthānaṃ sucaritād api
 23 taṃ tathā tapasā yuktam uvāca harivāhanaḥ
     mataṅga tapyase kiṃ tvaṃ bhogān utsṛjya mānuṣān
 24 varaṃ dadāni te hanta vṛṇīṣva tvaṃ yad icchati
     yac cāpy avāpyam anyat te sarvaṃ prabrūhi māciram
 25 [m]
     brāhmaṇyaṃ kāmayāno 'ham idam ārabdhavāṃs tapaḥ
     gaccheyaṃ tad avāpyeha vara eṣa vṛto mayā
 26 etac chrutvā tu vacanaṃ tam uvāca puraṃdaraḥ
     brāhmaṇyaṃ prārthayānas tvam aprāpyam akṛtātmabhiḥ
 27 śreṣṭhaṃ yat sarvabhūteṣu tapo yan nātivartate
     tadagryaṃ prārthayānas tvam acirād vinaśiṣyasi
 28 devatāsuramartyeṣu yat pavitraṃ paraṃ smṛtam
     caṇḍāla yonau jātena na ta prāpyaṃ kathaṃ cana

 

SECTION XXVIII

"Bhishma said, 'Thus addressed by Indra, Matanga of restrained vows and well regulated soul, (without hearkening to the counsels of the chief of the celestials), stood for a hundred years on one foot, O thou of unfading glory. Sakra of great fame once more appeared before him and addressing him, said,--The status of a Brahmana, O child, is unattainable. Although thou covetest it, it is impossible for thee to obtain it. O Matanga, by coveting that very high status thou art sure to be destroyed. Do not, O son, betray such rashness. This cannot be a righteous path for thee to follow. O thou of foolish understanding, it is
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impossible for thee to obtain it in this world. Verily, by coveting that which is unattainable, thou art sure to meet with destruction in no time. I am repeatedly forbidding thee. By striving, however, to attain that high status by the aid of thy penances, notwithstanding my repeated admonition, thou art sure to meet with destruction. From the order of brute life one attains to the status of humanity. If born as human being, he is sure to take birth as a Pukkasa or a Chandala. Verily, one having taken birth in that sinful order of existence, viz., Pukkasa, one, O Matanga, has to wander in it for a very long time. Passing a period of one thousand years in that order, one attains next to the status of a Sudra. In the Sudra order, again, one has to wander for a long time. After thirty thousand years one acquire the status of a Vaisya. There, in that order, one has to pass a very long period. After a time that is sixty times longer than what has been stated as the period of Sudra existence, one becomes a person of the fighting order. In the Kshatriya order one has to pass a very long time. After a time that is measured by multiplying the period last referred to by sixty, one becomes born as a fallen Brahmana. In this order one has to wander for a long period. After a time measured by multiplying the period last named by two hundred, one becomes born in the race of such a Brahmana as lives by the profession of arms. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by three hundred, one takes birth in the race of a Brahmana that is given to the recitation of the Gayatri and other sacred Mantras. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by four hundred, one takes birth in the race of such a Brahmana as is conversant with the entire Vedas and the scriptures, There, in that order, one has to wander for a very long period. While wandering in that status of existence, joy and grief, desire and aversion, vanity and evil speech, seek to enter into him and make a wretch of him. If he succeeds in subjugating those foes, he then attains a high end. If, on the other hand, those enemies succeed in subjugating him, he falls down from that high status like a person falling down on the ground from the high top of a palmyra tree. Knowing this for certain, O Matanga, I say unto thee, do thou name some other boon, for the status of a Brahmana is incapable of being attained by thee (that hast been born as a Chandala)!'

 

 

Book 13
Chapter 29

 

 

1 [bh]
      evam ukto mataṅgas tu saṃśitātmā yatavrataḥ
      atiṣṭhad ekapādena varṣāṇāṃ śatam acyuta
  2 tam uvāca tataḥ śakraḥ punar eva mahāyaśāḥ
      mataṅga paramaṃ sthānaṃ prārthayann atidurlabham
  3 mā kṛthāḥ sāhasaṃ putra naiṣa dharmapathas tava
      aprāpyaṃ prārthayāno hi nacirād vinaśiṣyasi
  4 mataṅga paramaṃ sthānaṃ vāryamāṇo mayā sakṛt
      cikīrṣasy eva tapasā sarvathā na bhaviṣyasi
  5 tiryagyonigataḥ sarvo mānuṣyaṃ yadi gacchati
      sa jāyate pulkaso vā caṇḍālo vā kadā cana
  6 puṃścalaḥ pāpayonir vā yaḥ kaś cid iha lakṣyate
      sa tasyām eva suciraṃ mataṅga parivartate
  7 tato daśaguṇe kāle labhate śūdratām api
      śūdrayonāv api tato bahuśaḥ parivartate
  8 tatas triṃśad guṇe kāle labhate vaiśyatām api
      vaiśyatāyāṃ ciraṃ kālaṃ tatraiva parivartate
  9 tataḥ ṣaṣṭiguṇe kāle rājanyo nāma jāyate
      rājanyatve ciraṃ kālaṃ tatraiva parivartate
  10 tataḥ ṣaṣṭiguṇe kāle labhate brahma bandhutām
     brahma bandhuś ciraṃ kālaṃ tatraiva parivartate
 11 tatas tu dviśate kāle labhate kāṇḍapṛṣṭhatām
     kāṇḍapṛṣṭhaś ciraṃ kālaṃ tatraiva parivartate
 12 tatas tu triśate kāle labhate dvijatām api
     tāṃ ca prāpya ciraṃ kālaṃ tatraiva parivartate
 13 tataś catuḥśate kāle śrotriyo nāma jāyate
     śrotriyatve ciraṃ kālaṃ tatraiva parivartate
 14 tadaiva krodhaharṣau ca kāmadveṣau ca putraka
     atimānātivādau tam āviśanti dvijādhamam
 15 tāṃś cej jayati śatrūn sa tadā prāpnoti sad gatim
     atha te vai jayanty enaṃ tālāgrād iva pātyate
 16 mataṅga saṃpradhāryaitad yad ahaṃ tvām acūdudam
     vṛṇīṣva kāmam anyaṃ tvaṃ brāhmaṇyaṃ hi sudurlabham

 

 

SECTION XXIX

"Bhishma said, 'Thus advised by Indra, Matanga, observant of vows, refused, to hear what he was bid. On the other hand, with regulated
p. 145
vows and cleansed soul, he practised austere penances by standing on one foot for a thousand years, and was deeply engaged in Yoga-meditation. After a thousand years had passed away, Sakra once more came to see him. Indeed, the slayer of Vala and Vritra said unto him the same words.'
'Matanga said, 'I have passed these thousand years, standing on one foot, in deep meditation, observing of the vow of Brahmacharyya. Why is it that I have not yet succeeded in acquiring the status of a Brahmana?'
'Sakra said, 'One born on a Chandala cannot, by any means acquire the status of a Brahmana. Do thou, therefore name some boon so that all this labour of thine may not prove fruitless--Thus addressed by the chief of the celestials, Matanga became filled with grief. He repaired to Prayaga, and passed there a hundred years, standing all the while on his toes. In consequence of the observance of such Yoga which was extremely difficult to bear, he became very much emaciated and his arteries and veins became swollen and visible. He was reduced to only skin and bones. Indeed, it has been heard by us that the righteous-souled Matanga, while practising those austerities at Gaya, dropped down on the ground from sheer exhaustion. The lord and giver of boons, engaged in the good of all creatures, viz., Vasava beholding him falling down, quickly came to that spot and held him fast.'
"Sakra said, 'It seems, O Matanga, that the status of a Brahmana which thou seekest is ill-suited to thee. That status is incapable of being attained by thee. Verily, in thy case, it is surrounded by many dangers. A person by worshipping a Brahmana obtains happiness; while by abstaining from such worship, he obtains grief and misery. The Brahmana is, with respect to all creatures, the giver of what they prize or covet and the protector of what they already have. It is through the Brahmanas that the Pitris and the deities become gratified. The Brahmana, O Matanga, is said to be foremost of all created Beings. The Brahmana grants all objects that are desired and in the way they are desired? 1 Wandering through innumerable orders of Being and undergoing repeated rebirths, one succeeds in some subsequent birth in acquiring the status of a Brahmana. That status is really incapable of being obtained by persons of uncleansed souls. Do thou, therefore, give up the idea. Do thou name some other boon. The particular boon which thou seekest is incapable of being granted to thee.'
"Matanga said, 'Afflicted as I am with grief, why, O Sakra, dost thou afflict me further (with such speeches as these)? Thou art striking one that is already dead, by this behaviour. I do not pity thee for having acquired the
p. 146
status of a Brahmana thou now failest to retain it (for thou hast no compassion to show for one like me). O thou of a hundred sacrifices, the status of a Brahmana as thou sayest be really unattainable by any of the three other orders, yet, men that have succeeded in acquiring (through natural means) that high status do not adhere to it (for what sins do net even Brahmanas commit). Those who having acquired the status of a Brahmana that, like affluence, is so difficult to acquire, do not seek to keep it up (by practising the necessary duties), must be regarded to be the lowest of wretches in this world. Indeed, they are the most sinful of all creatures. Without doubt, the status of a Brahmana is exceedingly difficult to attain, and once being attained, it is difficult to maintain it. It is capable of dispelling every kind of grief. Alas, having attained to it, men do not always seek to keep it up (by practising righteousness and the other duties that attach to it). When even such persons are regarded as Brahmanas why is it that I, who am contented with my own self, who am above all couples of opposites, who am dissociated from all worldly objects, who am observant of the duty of compassion towards all creatures and of self-restraint of conduct, should not be regarded as deserving of that status. 1 How unfortunate I am, O Purandara, that through the fault of my mother I have been reduced to this condition, although I am not unrighteous in my behaviour? Without doubt, Destiny is incapable of being warded off or conquered by individual exertion, since, O lord, I am unable to acquire, notwithstanding these persistent efforts of mine, the object, upon the acquisition of which I have set my heart. When such is the case, O righteous one, it behoves thee to grant me some other boon if, indeed, I have become worthy of thy grace or if I have a little of merit.'
"Bhishma continued, 'The slayer of Vala and Vritra then said unto him,--Do thou name the boon.--Thus urged by the great Indra, Matanga said the following words:
"Matanga said, 'Let me be possessed of the power of assuming any form at will, and journeying through the skies and let me enjoy whatever pleasures I may set my heart upon. And let me also have the willing adorations of both Brahmanas and Kshatriyas. I bow to thee by bending my head, O god. It behoveth thee to do that also by which my fame, O Purandara, May live for ever in the world.'
"Sakra said, 'Thou shalt be celebrated as the deity of a particular measure of verse and thou shalt obtain the worship of all woman. Thy fame, O son, shall become unrivalled in the three worlds.'--Having granted him these boons, Vasava disappeared there and then. Matanga also, casting off his life-breaths, attained to a high place. Thou mayst thus see, O Bharata, that the status of a Brahmana is very high. That status is incapable of being acquired here (except in the natural way of birth) as said by the great Indra himself.'

 

Book 13
Chapter 30

 

 

 

 1 [bh]
      evam ukto mataṅgas tu bhṛśaṃ śokaparāyaṇaḥ
      atiṣṭhata gayāṃ gatvā so 'ṅguṣṭhena śataṃ samāḥ
  2 suduṣkaraṃ vahan yogaṃ kṛśo dhamani saṃtataḥ
      tvag asthi bhūto dharmātmā sa papāteti naḥ śrutam
  3 taṃ patantam abhidrutya parijagrāha vāsavaḥ
      varāṇām īśvaro dātā sarvabhūtahite rataḥ
  4 [ṣakra]
      mataṅga brāhmaṇatvaṃ te saṃvṛtaṃ paripanthibhiḥ
      pūjayan sukham āpnoti duḥkham āpnoty apūjayan
  5 brāhmaṇe sarvabhūtānāṃ yogakṣemaḥ samāhitaḥ
      brāhmaṇebhyo 'nutṛpyanti pitaro devatās tathā
  6 brāhmaṇaḥ sarvabhūtānāṃ mataṅga para ucyate
      brāhmaṇaḥ kurute tad dhi yathā yad yac ca vāñchati
  7 bahvīs tu saṃsaran yonīr jāyamānaḥ punaḥ punaḥ
      paryāye tāta kasmiṃś cid brāhmaṇyam iha vindati
  8 [m]
      kiṃ māṃ tudasi duḥkhārtaṃ mṛtaṃ mārayase ca mām
      taṃ tu śocāmi yo labdhvā brahmaṇyaṃ na bubhūṣate
  9 brāhmaṇyaṃ yadi duṣprāpaṃ tribhir varṇaiḥ śatakrato
      sudurlabhaṃ tadāvāpya nānutiṣṭhanti mānavāḥ
  10 yaḥ pāpebhyaḥ pāpatamas teṣām adhama eva saḥ
     brāhmaṇyaṃ yo 'vajānīte dhanaṃ labdhveva durlabham
 11 duṣprāpaṃ khalu vipratvaṃ prāptaṃ duranupālanam
     duravāpam avāpyaitan nānutiṣṭhanti mānavāḥ
 12 ekārāmo hy ahaṃ śakra nirdvaṃdvo niṣparigrahaḥ
     ahiṃsā damadānasthaḥ kathaṃ nārhāmi vipratām
 13 yathā kāmavihārī syāṃ kāmarūpī vihaṃgamaḥ
     brahmakṣatrāvirodhena pūjāṃ ca prāpnuyām aham
     yathā mamākṣayā kīrtir bhavec cāpi puraṃdara
 14 [indra]
     chando deva iti khyātaḥ strīṇāṃ pūjyo bhaviṣyasi
 15 [bḥ]
     evaṃ tasmai varaṃ dattvā vāsavo 'ntaradhīyata
     prāṇāṃs tyaktvā mataṅgo 'pi prāpa tat sthānam uttamam
 16 evam etat paraṃ sthānaṃ brāhmaṇyaṃ nāma bhārata
     tac ca duṣprāpam iha vai mahendra vacanaṃ yathā

 

SECTION XXX

"Yudhishthira said, 'I have heard this great narrative, O perpetuator of Kuru's race. Thou, O foremost of eloquent men, hast said that the status of a Brahmana is exceedingly difficult of acquisition. It is heard, however, that in former times the status of a Brahmana had been acquired by Viswamitra. Thou, however, O best of men, tellest us that status is incapable of being acquired. I have also heard that king Vitahavya in ancient times succeeded in obtaining the status of a Brahmana. I desire to hear, O puissant son of Ganga, the story of Vitahavya's promotion. By what acts did that best of kings succeed in acquiring the status of a Brahmana? Was it through some boon (obtained from some one of great puissance) or was it through the virtue of penances? It behoveth thee to tell me everything.'
"Bhishma said, 'Hear, O monarch, how the royal sage Vitahavya of great celebrity succeeded in ancient times in acquiring the status of a Brahmana that is so difficult to attain and that is held in such high reverence by all the world. While the high-souled Manu in days of yore was employed in righteously ruling his subjects, he obtained a son of righteous soul who became celebrated under the name of Saryati. In Saryati's, race, O monarch, two kings took their birth, viz., Haihaya and Talajangha. Both of them were sons of Vatsa, O foremost of victorious kings. Haihaya, O monarch, had ten wives. Upon them he begot, O Bharata, a century of sons all of whom were highly inclined to fighting. All of them resembled one another in features and prowess. All of them were endued with great strength and all of them were possessed of great skill in battle. They all studied the Vedas and the science of weapons thoroughly. In Kasi also, O monarch, there was a king who was the grandfather of Divodasa. The foremost of victorious men, he was known by the name of Haryyaswa. The sons of king Haihaya, O chief of men (who was otherwise known by the name of Vitahavya), invaded the kingdom of Kasi and advancing to the country that lies between the rivers Ganga and Yamuna, fought a battle with king Haryyaswa and also slew him in it. Having slain king Haryyaswa in this way, the sons of Haihaya, those great car-warriors, fearlessly went back to their own delightful city in the country of the Vatsas. Meanwhile Haryyaswa's son Sudeva, who looked like a deity in splendour and who was a second god of righteousness, was installed on the throne of Kasi as its ruler. The delighter of Kasi, that righteous-souled prince ruled his kingdom for sometime, when the hundred sons of Vitahavya once more invaded his dominions and defeated him in battle. Having vanquished king Sudeva thus, the victors returned to their own city. After that Divodasa, the son of Sudeva, became installed on the throne of Kasi as its ruler. Realising the prowess of those high-souled princes, viz., the sons of Vitahavya, king Divodasa, endued with great energy, rebuilt and fortified the city of Baranasi at the command of Indra.
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[paragraph continues] The territories of Divodasa were full of Brahmanas and Kshatriyas, and abounded with Vaisyas and Sudras. And they teemed with articles and provisions of every kind, and were adorned with shops and marts swelling with prosperity. Those territories, O best of kings, stretched northwards from the banks of Ganga to the southern banks of Gomati, and resembled a second Amravati (the city of Indra). The Haihayas once again, O Bharata, attacked that tiger among kings, as he ruled his kingdom. The mighty king Divodasa endued with great splendour, issuing out of his capital, gave them battle. The engagement between the two parties proved so fierce as to resemble the encounter in days of old between the deities and the Asuras. King Divodasa fought the enemy for a thousand days at the end of which, having lost a number of followers and animals, he became exceedingly distressed. 1 King Divodasa, O monarch, having lost his army and seeing his treasury exhausted, left his capital and fled away. Repairing to the delightful retreat of Bhardwaja endued with great wisdom the king, O chastiser of foes joining his hands in reverence, sought the Rishi's protection. Beholding King Divodasa before him, the eldest son of Vrihaspati, viz., Bharadwaja of excellent conduct, who was the monarch's priest, said unto him, What is the reason of thy coming here? Tell me everything, O king. I shall do that which is agreeable to thee, without any scruple.'
"The king said, 'O holy one, the sons of Vitahavya have slain all the children and men of my house. I only have escaped with life, totally discomfited by the foe. I seek thy protection. It behoveth thee, O holy one, to protect me with such affection as thou hast for a disciple. Those princes of sinful deeds have slaughtered my whole race, leaving myself only alive.'
"Bhishma continued, 'Unto him who pleaded so piteously, Bharadwaja of great energy said, Do not fear! Do not fear! O son of Sudeva, let thy fears be dispelled. I shall perform a sacrifice, O monarch, in order that thou mayst have a son through whom thou shalt be able to smite thousands upon thousands of Vitahavya's party. After this, the Rishi performed a sacrifice with the object of bestowing a son on Divodasa. As the result thereof, unto Divodasa was born a son named Pratarddana. Immediately on his birth he grew up like a boy of full three and ten years and quickly mastered the entire Vedas and the whole of arms. Aided by his Yoga powers, Bharadwaja of great intelligence had entered into the prince. Indeed, collecting all the energy that occurs in the object of the universe, Bharadwaja put them together in the body of prince Pratarddana. Put on shining mail on his person and armed with the bow, Pratarddana, his praises sung by bards and the celestial Rishis, shone resplendent like the risen star of day. Mounted on his car and with the scimitar tied to his belt, he shone like a blazing fire. With scimitar and shield and whirling
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his shield as he went, he proceeded to the presence of his sire. Beholding the prince, the son of Sudeva, viz., king Divodasa, became filled with joy. Indeed, the old king thought the sons of his enemy Vitahavya as already slain. Divodasa then installed his son Pratarddana as Yuvaraja, and regarding himself crowned with success became exceedingly happy. After this, the old king commanded that chastiser of foes, viz., prince Pratarddana to march against the sons of Vitahavya and slay them in battle. Endued with great powers. Pratarddana, that subjugator of hostile cities speedily crossed Ganga on his car and proceeded against the city of the Vitahavyas. Hearing the clatter produced by the wheels of his car, the sons of Vitahavya, riding on their own cars that looked like fortified citadels and that were capable of destroying hostile vehicles, issued out of their city. Issuing out of their capital, those tigers among men, viz., the sons of Vitahavya, who were all skilful warriors cased in mail, rushed with uplifted weapons towards Pratarddana, covering him with showers of arrows. Encompassing him with innumerable cars, O Yudhisthira, the Vitahavyas poured upon Pratarddana showers of weapons of various kinds like clouds pouring torrents of rain on the breast of Himavat. Baffling their weapons with his own, prince Pratarddana endued with mighty energy slew them all with his shafts that resembled the lighting fire of Indra. Their heads struck off, O king, with hundreds and thousands of broad-headed arrows, the warriors of Vitahavya fell down with blood-dyed bodies like Kinsuka trees felled by woodmen with their axes on every side. After all his warriors and sons had fallen in battle, king Vitahavya fled away from his capital to the retreat of Bhrigu. Indeed, arrived there, the royal fugitive sought the protection of Bhrigu. The Rishi Bhrigu, O monarch, assured the defeated king of his protection. Pratarddana followed in the footsteps of Vitahavya. Arrived at the Rishi's retreat, the son of Divodasa said in a loud voice.--Ho, listen ye disciples of the high souled Bhrigu that may happen to be present, I wish to see the sage. Go and inform him of this. Recognising that it was Pratarddana who had come, the Rishi Bhrigu himself came out of his retreat and worshipped that best of kings according to due rites. Addressing him then, the Rishi said,--Tell me, O king, what is thy business. The king, at this, informed the Rishi of the reason of his presence.'
"The king said, 'King Vitahavya has come here, O Brahmana. Do thou give him up. His sons, O Brahmana, had destroyed my race. They had laid waste the territories and the wealth of the kingdom of Kasi. Hundred sons, however, of this king proud of his might, have all been slain by me. By slaying that king himself I shall today pay off the debt I owe to my father. Unto him that foremost of righteous men, viz., the Rishi Bhrigu, penetrated with compassion, replied by saying,--There is no Kshatriya in this retreat. They that are here are all Brahmanas. Hearing these words of Bhrigu that must accord he thought with truth, Pratarddana touched the Rishi's feet slowly and, filled with delight, said,--By this, O holy one, I am without doubt, crowned with success, since this king becomes
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abandoned by the very order of his birth in consequence of my prowess. Give me thy permission, O Brahmana, to leave thee, and let me solicit thee to pray for my welfare. This king, O founder of the race that goes by the name, has been compelled to leave of the very community of his birth, in consequence of my might. Dismissed by the Rishi Bhrigu, king Pratarddana then departed from that retreat, having even as a snake vomits forth its real poison and repaired to the place he had come from. Meanwhile, king Vitahavya attained to the status of a Brahmana sage by virtue of the words only of Bhrigu. And he acquired also a complete mastery over all the Vedas through the same cause. Vitahavya had a son named Gritsamada who in beauty of person was a second Indra. Once on a time the Daityas afflicted him much, believing him to be none else than Indra. With regard to that high-souled Rishi, one foremost of Srutis in the Richs goes like this viz., He with whom Gritsamada stays, O Brahmana, is held in high respect by all Brahmanas. Endued with great intelligence, Gritsamada become a regenerate Rishi in the observance of Brahmacharyya. Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son of the name of Varchas, and the son of Varchas was known by the name of Vihavya. Vihavya had a son of his loins who was named Vitatya and Vitatya had a son of name Satya. Satya had a son of name Santa. Santa had a son, viz., the Rishi Sravas. Sravas begot a son named Tama. Tama begot a son named Prakasa, who was a very superior Brahmana. Prakasa had a son named Vagindra who was the foremost of all silent reciters of sacred Mantras. Vagindra begot a son named Pramati who was a complete master of all the Vedas and their branches. Pramati begot upon the Apsara Ghritachi a son who was named Ruru. Ruru begot a son upon his spouse Pramadvara. That son was the regenerate Rishi Sunaka. Sunaka begot a son who is named Saunaka. It was even thus, O foremost of monarchs, that king Vitahavya, though a Kshatriya by the order of his birth, obtained the status of a Brahmana, O chief of Kshatriyas, through the grace of Bhrigu. I have also told thee the genealogy of the race that sprung from Gritsamada. What else wouldst thou ask?'

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)