srimahabharat - (Book 13) Anusasanika Parva - chapters 136 to 150

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 Anusasanika Parva

Book 13

 Book 13
Chapter 136

 

1 [y]
      ke pūjyāḥ ke namaḥ kāryāḥ kathaṃ varteta keṣu ca
      kimācāraḥ kīdṛśeṣu pitāmaha na riṣyate
  2 [bh]
      brāhmaṇānāṃ paribhavaḥ sādayed api devatāḥ
      brāhmaṇānāṃ namaskartā yudhiṣṭhira na riṣyate
  3 te pūjyās te namaḥ kāryā vartethās teṣu putravat
      te hi lokān imān sarvān dhārayanti manīṣiṇaḥ
  4 brāhmaṇāḥ sarvalokānāṃ mahānto dharmasetavaḥ
      dhanatyāgābhirāmāś ca vāk saṃyamaratāś ca ye
  5 ramaṇīyāś ca bhūtānāṃ nidhānaṃ ca dhṛtavratāḥ
      praṇetāraś ca lokānāṃ śāstrāṇāṃ ca yaśasvinaḥ
  6 tapo yeṣāṃ dhanaṃ nityaṃ vāk caiva vipulaṃ balam
      prabhavaś cāpi dharmāṇāṃ dharmajñāḥ sūkṣmadarśinaḥ
  7 dharmakāmāḥ sthitā dharme sukṛtair dharmasetavaḥ
      yān upāśritya jīvanti prajāḥ sarvāś caturvidhāḥ
  8 panthānaḥ sarvanetāro yajñavāhāḥ sanātanāḥ
      pitṛpaitāmahīṃ gurvīm udvahanti dhuraṃ sadā
  9 dhuri ye nāvasīdanti viṣame sad gavā iva
      pitṛdevātithi mukhā havyakavyāgra bhojinaḥ
  10 bhojanād eva ye lokāṃs trāyante mahato bhayāt
     dīpāḥ sarvasya lokasya cakṣuś cakṣuṣmatām api
 11 sarvaśilpādi nidhayo nipuṇāḥ sūkṣmadarśinaḥ
     gatijñāḥ sarvabhūtānām adhyātmagaticintakāḥ
 12 ādimadhyāvasānānāṃ jñātāraś chinnasaṃśayāḥ
     parāvaraviśeṣajñā gantāraḥ paramāṃ gatim
 13 vimuktā dhuta pāpmāno nirdvaṃdvā niṣparigrahāḥ
     mānārhā mānitā nityaṃ jñānavidbhir mahātmabhiḥ
 14 candane malapaṅke ca bhojane 'bhojane samāḥ
     samaṃ yeṣāṃ dukūlaṃ ca śāṇa kṣaumājināni ca
 15 tiṣṭheyur apy abhuñjānā bahūni divasāny api
     śoṣayeyuś ca gātrāṇi svādhyāyaiḥ saṃyatendriyāḥ
 16 adaivaṃ daivataṃ kuryur daivataṃ cāpy adaivatam
     lokān anyān sṛjeyuś ca lokapālāṃś ca kopitāḥ
 17 apeyaḥ sāgaro yeṣām abhiśāpān mahātmanām
     yeṣāṃ kopāgnir adyāpi daṃḍake nopaśāmyati
 18 devānām api ye devāḥ kāraṇaṃ kāraṇasya ca
     pramāṇasya pramāṇaṃ ca kas tān abhibhaved budhaḥ
 19 yeṣāṃ vṛddhaś ca bālaś ca sarvaḥ saṃmānam arhati
     tapo vidyā viśeṣat tu mānayanti parasparam
 20 avidvān brāhmaṇo devaḥ pātraṃ vai pāvanaṃ mahat
     vidvān bhūyastaro devaḥ pūrṇasāgara saṃnibhaḥ
 21 avidvāṃś caiva vidvāṃś ca brāhmaṇo daivataṃ mahat
     praṇītaś cāpraṇītaś ca yathāgnir daivataṃ mahat
 22 śmaśāne hy api tejasvī pāvako naiva duṣyati
     havir yajñeṣu ca vahan bhūya evābhiśobhate
 23 evaṃ yady apy aniṣṭeṣu vartate sarvakarmasu
     sarvathā brāhmaṇo mānyo daivataṃ viddhi tatparam

 

SECTION CXXXVI

"Yudhishthira said, 'Thou hast told me in full of those from whom food may be accepted and of those from whom it should not be taken. But I have grave doubts on one point. Do thou, O sire, enlighten me, do thou tell me what expiation a Brahmana should make (for the sin he incurs) upon accepting the different kinds of food, those especially offered in honour of the gods and the oblations made to the manes.'
"Bhishma said, 'I shall tell thee, O prince, how high-souled Brahmanas may be absolved from all sin incurred by accepting food from others. In accepting clarified butter, the expiation is made by pouring oblations on the fire, reciting the Savitri hymn. In accepting sesamum, O Yudhishthira, the same expiation has to be made. In accepting meat, or honey, or salt, a Brahmana becomes purified by standing till the rising of the sun. If a
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[paragraph continues] Brahmana accepts gold from any one, he becomes cleansed of all sins by silently reciting the great Vedic prayer (Gayatri) and by holding a piece of iron in his hand in the presence of the public. In accepting money or clothes or women or gold, the purification is the same as before. In accepting food, or rice boiled in milk and sugar, or sugarcane juice, or sugar-cane, or oil, or any sacred thing, one becomes purified by bathing thrice in the course of the day, viz., at morn, noon and eve. If one accepts, paddy, flowers, fruits, water, half-ripe barley, milk, or curdled milk, or anything made of meal or flour, the expiation is made by reciting the Gayatri prayer a hundred times. In accepting shoes or clothes at obsequial ceremonies, the sin is destroyed by reciting devoutly the same hymn a hundred times. The acceptance of the gift of land at the time of an eclipse or during the period of impurity, is expiated by observing a fast during three successive nights. The Brahmana who partakes of oblations offered to deceased ancestors, in course of the dark fortnight, is purified by fasting for a whole day and night. Without performing his ablutions a Brahmana should not say his evening prayers, nor betake himself to religious meditation, nor take his food a second time. By so doing he is purified. For this reason, the Sraddha of deceased ancestors has been ordained to be performed in the afternoon and then the Brahmana who has been invited beforehand should be feasted, The Brahmana who partakes of food at the house of a dead person on the third day after the death, is purified by bathing three times daily for twelve days. After the expiration of twelve days, and going through the purification ceremonies duly, the sin is destroyed by giving clarified butter to Brahmanas. If a man takes any food in the house of a dead person, within ten days after the death, he should go through all the expiations before mentioned, and should recite the Savitri hymn and do the sin-destroying Ishti and Kushmanda penances. The Brahmana who takes his food in the house of a dead person for three nights, becomes purified by performing his ablutions thrice daily for seven days, and thus attains all the objects of his desire, and is never troubled by misfortunes. The Brahmana who takes his food in the company of Sudras is purged from all impurity by duly observing the ceremonies of purification. The Brahmana who takes his food in the company of Vaisyas is absolved from sin by living on alms for three successive nights. If a Brahmana takes his food with Kshatriyas, he should make expiation by bathing with his clothes on. By eating with a Sudra from off the same plate the Sudra loses his family respectability; the Vaisya by eating from off the same plate with a Vaisya, loses his cattle and friends. The Kshatriya loses his prosperity, and the Brahmana his splendour and energy. In such cases, expiations should be made, and propitiatory rites should be observed, and oblations offered to the gods. The Savitri hymn should be recited and the Revati rites and Kushmanda penances should be observed with the view of destroying the sin. If any of the above four classes partake of food partly eaten by a person of any other class, the expiation is undoubtedly made by
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smearing the body with auspicious substances like Rochana, Durva grass, and turmeric.'"

 

Book 13
Chapter 137

 

 

 

1 [y]
      kāṃ tu brāhmaṇa pūjāyāṃ vyuṣṭiṃ dṛṣṭvā janādhipa
      kaṃ vā karmodayaṃ matvā tān arcasi mahāmate
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      pavanasya ca saṃvādam arjunasya ca bhārata
  3 sahasrabhuja bhṛc chrīmān kārtavīryo 'bhavat prabhuḥ
      asya lokasya sarvasya māhiṣmatyāṃ mahābalaḥ
  4 sa tu ratnākaravatīṃ sa dvīpāṃ sāgarāmbarām
      śaśāsa sarvāṃ pṛthivīṃ haihayaḥ satyavikramaḥ
  5 svavittaṃ tena dattaṃ tu dattātreyāya kāraṇe
      kṣatradharmaṃ puraskṛtya vinayaṃ śrutam eva ca
  6 ārādhayām āsa ca taṃ kṛtavīryātmajo munim
      nyamantrayata saṃhṛṣṭaḥ sa dvijaś ca varais tribhiḥ
  7 sa varaiś chanditas tena nṛpo vacanam abravīt
      sahasrabāhur bhūyāṃ vai camūmadhye gṛhe 'nyathā
  8 mama bāhusahasraṃ tu paśyantāṃ sainikā raṇe
      vikrameṇa mahīṃ kṛtsnāṃ jayeyaṃ vipulavrata
      tāṃ ca dharmeṇa saṃprāpya pālayeyam atandritaḥ
  9 caturthaṃ tu varaṃ yāce tvām ahaṃ dvijasattama
      taṃ mamānugraha kṛte dātum arhasy anindita
      anuśāsantu māṃ santo mithyāvṛttaṃ tadāśrayam
  10 ity uktaḥ sa dvijaḥ prāha tathāstv iti narādhipam
     evaṃ samabhavaṃs tasya varās te dīptatejasaḥ
 11 tataḥ sa ratham āsthāya jvalanārkasamadyutiḥ
     abravīd vīryasaṃmohāt ko nv asti sadṛśo mayā
     vīryadhairya yaśaḥ śaucair vikrameṇaujasāpi vā
 12 tad vākyānte cāntarikṣe vāg uvācāśarīriṇī
     na tvaṃ mūḍha vijānīṣe brāhmaṇaṃ kṣatriyād varam
     sahito brāhmaṇeneha kṣatriyo rakṣati prajāḥ
 13 [arjuna]
     kuryāṃ bhūtāni tuṣṭo 'haṃ kruddho nāśaṃ tathā naye
     karmaṇā manasā vācā na matto 'sti varo dvijaḥ
 14 pūrvo brahmottaro vādo dvitīyaḥ kṣatriyottaraḥ
     tvayoktau yau tu tau hetū viśeṣas tv atra dṛśyate
 15 brāhmaṇāḥ saṃśritāḥ kṣatraṃ na kṣatraṃ brāhmaṇāśritam
     śritān brahmopadhā viprāḥ khādanti kṣatriyān bhuvi
 16 kṣatriyeṣv āśrito dharmaḥ prajānāṃ paripālanam
     kṣatrād vṛttir brāhmaṇānāṃ taiḥ kathaṃ brāhmaṇo varaḥ
 17 sarvabhūtapradhānāṃs tān bhaikṣa vṛttīn ahaṃ sadā
     ātmasaṃbhāvitān viprān sthāpayāmy ātmano vaśe
 18 kathitaṃ hy anayā satyaṃ gāyatryā kanyayā divi
     vijeṣyāmy avaśān sarvān brāhmaṇāṃś carma vāsasaḥ
 19 na ca māṃ cyāvayed rāṣṭrāt triṣu lokeṣu kaś cana
     devo vā mānuṣo vāpi tasmāj jyeṣṭho dvijād aham
 20 adya brahmottaraṃ lokaṃ kariṣye kṣatriyottaram
     na hi me saṃyuge kaś cit soḍhum utsahate balam
 21 arjunasya vacaḥ śrutvā vitrastābhūn niśācarī
     athainam antarikṣasthas tato vāyur abhāṣata
 22 tyajainaṃ kaluṣaṃ bhāvaṃ brāhmaṇebhyo namaskuru
     eteṣāṃ kurvataḥ pāpaṃ rāṣṭrakṣobho hi te bhavet
 23 atha vā tvāṃ mahīpāla śamayiṣyanti vai dvijāḥ
     nirasiṣyanti vā rāṣṭrād dhatotsāhaṃ mahābalāḥ
 24 taṃ rājā kas tvam ity āha tatas taṃ prāha mārutaḥ
     vāyur vai devadūto 'smi hitaṃ tvāṃ prabravīmy aham
 25 [a]
     aho tvayādya vipreṣu bhaktirāgaḥ pradarśitaḥ
     yādṛśaṃ pṛthivī bhūtaṃ tādṛśaṃ brūhi vai dvijam
 26 vāyor vā sadṛśaṃ kiṃ cid brūhi tvaṃ brāhmaṇottamam
     apāṃ vai sadṛśaṃ brūhi sūryasya nabhaso 'pi vā

 

SECTION CXXXVII

"Yudhishthira said, 'O Bharata, of the two things charity and devotion, do thou condescend to tell me, O sire, which is the better in this world? Do thou, by this, remove a great doubt from my mind.'
"Bhishma said, 'Do thou, listen to me as I recite the names of the princes who having been devoted to virtue, and having cleansed their hearts by penances and practised gifts and other acts of piety, undoubtedly attained to the different celestial regions. The Rishi Atreya revered by all, attained, O monarch, to the excellent celestial regions, by imparting the knowledge of the unconditional Supreme Being to his pupils. King Sivi, the son of Usinara, by offering the life of his dear son, for the benefit of a Brahmana, was translated from this world to heaven. And Pratardana, the king of Kasi, by giving his son to a Brahmana, secured to himself unique and undying fame in this as well as in the other world. Rantideva, the son of Sankriti, attained to the highest heaven by duly making gifts to the high-souled Vasishtha. Devavriddha too went to heaven by giving a hundred-ribbed and excellent golden umbrella to a Brahmana for a sacrifice. The worshipful Amvarisha too has attained to the region of the gods, by making a gift of all his kingdom to a Brahmana of great power. King Janamejaya of the solar race, went to the highest heaven by making a gift of ear-rings, fine vehicles, and cows to Brahmanas. The Royal sage Vrishadarbhi went to heaven by making gifts of various jewels and beautiful houses to Brahmanas. King Nimi of Vidarva, attained to heaven with his sons, friends and cattle, by giving his daughter and kingdom to the high-souled Agastya. The far-famed Rama, the son of Jamadagni, attained to the eternal regions, far beyond his expectation, by giving lands to Brahmanas. Vasishtha, the prince of Brahmanas, preserved all the creatures at a time of great drought when the god Parjjanya did not bestow his grateful showers upon the earth, and for this act he has secured eternal bliss for himself. Rama, the son of Dasaratha, whose fame is very high in this world, attained to the eternal regions by making gifts of wealth at sacrifices. The far-famed royal sage Kakshasena, went to heaven by duly making over to the high-souled Vasishtha the wealth which he had deposited with him. Marutta, the son of Parikshita and the grandson of Karandhama, by giving his daughter in marriage to Angiras, immediately went to heaven. The highly devout king of Panchalal Brahmadatta, attained the blessed way by giving
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away a precious conch-shell. King Mitrasaha, by giving his favourite wife Madayanti to the high-souled Vasishtha, ascended to heaven. Sudyumna, the son of Manu, by causing the proper punishment to be inflicted upon the high-souled Likhita, attained to the most blessed regions. The celebrated royal sage Saharachitta went to the blessed regions, by sacrificing his dear life for the sake of a Brahmana. The king Satadyumna went to heaven by giving to Maudgaya a golden mansion replete with all the objects of desire. In ancient times, king Sumanyu by giving to Sandilya heaps of food looking like a hill, proceeded to heaven. The Salwa prince Dyutimat of great splendour attained to the highest regions by giving his kingdom to Richika. The Royal sage Madiraswa by giving his slender-waisted daughter to Hiranyahasta went to the region of the gods. The lordly Lomapada attained all the vast objects of his desire by giving his daughter Santa in marriage to Rishyasringa. The royal sage Bhagiratha, by giving his famous daughter Hansi in marriage to Kautsa, went to the eternal regions. King Bhagiratha by giving hundreds and thousands of kine with their young ones to Kohala attained to the most blessed regions. These and many other men, O Yudhishthira, have attained to heaven, by the merit of their charities and penances and they have also returned from thence again and again. Their fame will endure as long as the world will last. I have related to thee, O Yudhishthira, this story of those good householders who have attained to eternal regions by dint of their charities and penances. By their charities and by performing sacrifices and by procreating offspring, these people have attained to the heavenly regions. O foremost scion of Kuru's race, by always performing acts of charity, these men applied their virtuous intellects to the performance of sacrifices and charities. O mighty prince, as night has approached I shall explain to thee in the morning whatever doubts may arise in thy mind.'"

 Book 13
Chapter 138

 

1 [vāyu]
      śṛṇu mūḍha guṇān kāṃś cid brāhmaṇānāṃ mahātmanām
      ye tvayā kīrtitā rājaṃs tebhyo 'tha brāhmaṇo varaḥ
  2 tyaktvā mahītvaṃ bhūmis tu spardhayāṅganṛpasya ha
      nāśaṃ jagāma tāṃ vipro vyaṣṭambhayata kaśyapaḥ
  3 akṣayā brāhmaṇā rājan divi ceha ca nityadā
      apibat tejasā hy āpaḥ svayam evāṅgirāḥ purā
  4 sa tāḥ piban kṣīram iva nātṛpyata mahātapāḥ
      apūrayan mahaughena mahīṃ sarvāṃ ca pārthiva
  5 tasminn ahaṃ ca kruddhe vai jagat tyaktvā tato gataḥ
      vyatiṣṭham agnihotre ca ciram aṅgiraso bhayāt
  6 abhiśaptaś ca bhagavān gautamena puraṃdaraḥ
      ahalyāṃ kāmayāno vai dharmārthaṃ ca na hiṃsitaḥ
  7 tathā samudro nṛpate pūrṇo mṛṣṭena vāriṇā
      brāhmaṇair abhiśaptaḥ saṁl lavaṇodaḥ kṛto vibho
  8 suvarṇavarṇo nirdhūmaḥ saṃhatordhva śikhaḥ kaviḥ
      kruddhenāṅgirasā śapto guṇair etair ivarjitaḥ
  9 marutaś cūrṇitān paśya ye 'hasanta mahodadhim
      suvarṇadhāriṇā nityam avaśaptā dvijātinā
  10 samo na tvaṃ dvijātibhyaḥ śreṣṭhaṃ viddhi narādhipa
     garbhasthān brāhmaṇān samyaṅ namasyati kila prabhuḥ
 11 daṇḍakānāṃ mahad rājyaṃ brāhmaṇena vināśitam
     tālajaṅghaṃ mahat kṣatram aurveṇaikena nāśitam
 12 tvayā ca vipulaṃ rājyaṃ balaṃ dharmaḥ śrutaṃ tathā
     dattātreya prasādena prāptaṃ paramadurlabham
 13 agniṃ tvaṃ yajase nityaṃ kasmād arjuna brāhmaṇam
     sa hi sarvasya lokasya havyavāṭ kiṃ na vetsi tam
 14 atha vā brāhmaṇaśreṣṭham anu bhūtānupālakam
     kartāraṃ jīvalokasya kasmāj jānan vimuhyase
 15 tathā prajāpatir brahmā avyaktaḥ prabhavāpyayaḥ
     yenedaṃ nikhilaṃ viśvaṃ janitaṃ sthāvaraṃ caram
 16 aṇḍa jātaṃ tu brahmāṇaṃ ke cid icchanty apaṇḍitāḥ
     aṇḍād bhinnād babhuḥ śailā diśo 'mbhaḥ pṛthivī divam
 17 draṣṭavyaṃ naitad evaṃ hi kathaṃ jyāyastamo hi saḥ
     smṛtam ākāśam aṇḍaṃ tu tasmāj jātaḥ pitāmahaḥ
 18 tiṣṭhet katham iti brūhi na kiṃ cid dhi tadā bhavet
     ahaṃ kāra iti proktaḥ sarvatejo gataḥ prabhuḥ
 19 nāsty aṇḍam asti tu brahmā sa rājaṁl lokabhāvanaḥ
     ity uktaḥ sa tadā tūṣṇīm abhūd vāyus tam abravīt

SECTION CXXXVIII

"Yudhishthira said, 'I have heard from thee, O sire, the names of those kings that have ascended to heaven. O thou whose power is great in the observance of the vow of truth by following the religion of gift. How many kinds of gift are there that should be given? What are the fruits of the several kinds of gifts respectively? For what reasons, what kinds of gifts, made to what persons are productive of merits? Indeed, unto what persons should what gifts be made? For what reasons are how many kinds of gifts to be made? I desire to hear all this in detail.'"
"Bhishma said, 'Listen, O son of Kunti, in detail to me, O sinless one
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as I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata, how gifts should be made unto all the orders of men. From desire of merit, from desire of profit, from fear, from free choice, and from pity, gifts are made, O Bharata! Gifts, therefore, should be known to be of five kinds. Listen now to the reasons for which gifts are thus distributed in five classes. With mind freed from malice one should make gifts unto Brahmanas, for by making gifts unto the one acquires fame here and great felicity hereafter. (Such gifts are regarded as made from desire of merit.) He is in the habit of making gifts; or he has already made gifts to me. Hearing such words from solicitors one gives away all kinds of wealth unto a particular solicitor. (Such gifts are regarded as made from desire of profit.) I am not his, nor is he mine. If disregarded, he may injure me. From such motives of fear even a man of learning and wisdom may make gifts unto an ignorant wretch. (Such gifts are regarded as made from fear.) This one is dear to me, I am also dear to him. Influenced by considerations like these, a person of intelligence, freely and with alacrity, make gifts unto a friend. (Such gifts are regarded as made from free choice.) The person that solicits me is poor. He is, again, gratified with a little. From considerations such as these, one should always make gifts unto the poor, moved by pity. (Gifts made from such considerations are regarded as made from pity.) These are the five kinds of gift. They enhance the giver's merits and fame. The Lord of all creatures (Brahman himself) has said that one should always make gifts according to one's power.'"

 

 

Book 13
Chapter 139

 

1 [vāyu]
      imāṃ bhūmiṃ brāhmaṇebhyo ditsur vai dakṣiṇāṃ purā
      aṅgo nāma nṛpo rājaṃs tataś cintāṃ mahī yayau
  2 dhāraṇīṃ sarvabhūtānām ayaṃ prāpya varo nṛpaḥ
      katham icchati māṃ dātuṃ dvijebhyo brahmaṇaḥ sutām
  3 sāhaṃ tyaktvā gamiṣyāmi bhūmitvaṃ brahmaṇaḥ padam
      ayaṃ sarāṣṭro nṛpatir mā bhūd iti tato 'gamat
  4 tatas tāṃ kaśyapo dṛṣṭvā vrajantīṃ pṛthivīṃ tadā
      praviveśa mahīṃ sadyo muktvātmānaṃ samāhitaḥ
  5 ruddhā sā sarvato jajñe tṛṇauṣadhi samanvitā
      dharmottarā naṣṭabhayā bhūmir āsīt tato nṛpa
  6 evaṃ varṣasahasrāṇi divyāni vipulavrataḥ
      triṃśataṃ kaśyapo rājan bhūmir āsīd atandritaḥ
  7 athāgamya mahārāja namaskṛtya ca kaśyapam
      pṛthivī kāśyapī jajñe sutā tasya mahātmanaḥ
  8 eṣa rājann īdṛśo vai brāhmaṇaḥ kaśyapo 'bhavat
      anyaṃ prabrūhi vāpi tvaṃ kaśyapāt kṣatriyaṃ varam
  9 tūṣṇīṃ babhūva nṛpatiḥ pavanas tv abravīt punaḥ
      śṛṇu rājann utathyasya jātasyāṅgirase kule
  10 bhadrā somasya duhitā rūpeṇa paramā matā
     tasyās tulyaṃ patiṃ soma utathyaṃ samapaśyata
 11 sā ca tīvraṃ tapas tepe mahābhāgā yaśasvinī
     utathyaṃ tu mahābhāgaṃ tat kṛte 'varayat tadā
 12 tata āhūya sotathyaṃ dadāv atra yaśasvinīm
     bhāryārthe sa ca jagrāha vidhivad bhūridakṣiṇa
 13 tāṃ tv akāmayata śrīmān varuṇaḥ pūrvam eva ha
     sa cāgamya vanaprasthaṃ yamunāyāṃ jahāra tām
 14 jaleśvaras tu hṛtvā tām anayat svapuraṃ prati
     paramādbhutasaṃkāśaṃ ṣaṭ sahasraśatahradam
 15 na hi ramyataraṃ kiṃ cit tasmād anyat purottamam
     prāsādair apsarobhiś ca divyaiḥ kāmaiś ca śobhitam
     tatra devas tayā sārdhaṃ reme rājañ jaleśvaraḥ
 16 athākhyātam utathyāya tataḥ patny avamardanam
 17 tac chrutvā nāradāt sarvam utathyo nāradaṃ tadā
     provāca gaccha brūhi tvaṃ varuṇaṃ paruṣaṃ vacaḥ
     madvākyān muñca me bhāryāṃ kasmād vā hṛtavān asi
 18 lokapālo 'si lokānāṃ na lokasya vilopakaḥ
     somena dattā bhāryā me tvayā cāpahṛtādya vai
 19 ity ukto vacanāt tasya nāradena jaleśvaraḥ
     muñca bhāryām utathyasyety atha taṃ varuṇo 'bravīt
     mamaiṣā supriyā bhāryā nainām utsraṣṭum utsahe
 20 ity ukto varuṇenātha nāradaḥ prāpya taṃ munim
     utathyam abravīd vākyaṃ nātihṛṣṭamanā iva
 21 gale gṛhītvā kṣipto 'smi varuṇena mahāmune
     na prayacchati te bhāryāṃ yat te kāryaṃ kuruṣva tat
 22 nāradasya vacaḥ śrutvā kruddhaḥ prājvalad aṅgirāḥ
     apibat tejasā vāri viṣṭabhya sumahātapāḥ
 23 pīyamāne ca sarvasmiṃs toye vai salileśvaraḥ
     suhṛdbhiḥ kṣipyamāṇo 'pi naivāmuñcata tāṃ tadā
 24 tataḥ kruddho 'bravīd bhūmim utathyo brāhmaṇottamaḥ
     darśayasva sthalaṃ bhadre ṣaṭ sahasraśatahradam
 25 tatas tad iriṇaṃ jātaṃ samudraś cāpasarpitaḥ
     tasmād deśān nadīṃ caiva provācāsau dvijottamaḥ
 26 adṛśyā gaccha bhīru tvaṃ sarasvati maruṃ prati
     apuṇya eṣa bhavatu deśas tyaktas tvayā śubhe
 27 tasmin saṃcūrṇite deśe bhadrām ādāya vāripaḥ
     adadāc charaṇaṃ gatvā bhāryām āṅgirasāya vai
 28 pratigṛhya tu tāṃ bhāryām utathyaḥ sumanābhavat
     mumoca ca jagad duḥkhād varuṇaṃ caiva haihaya
 29 tataḥ sa labdhvā tāṃ bhāryāṃ varuṇaṃ prāha dharmavit
     utathyaḥ sumahātejā yat tac chṛṇu narādhipa
 30 mayaiṣā tapasā prāptā krośatas te jalādhipa
     ity uktvā tām upādāya svam eva bhavanaṃ yayau
 31 eṣa rājann īdṛśo vai utathyo brāhmaṇarṣabhaḥ
     bravīmy ahaṃ brūhi vā tvam utathyāt kṣatriyaṃ varam

SECTION CXXXIX

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom. Indeed, thou art fully conversant with every branch of learning. In our great race thou art the only individual that swellest with all the sciences. I desire to hear from thee discourses that are interwoven with Religion and Profit, that lead to felicity hereafter, and that are fraught with wonder unto all creatures. The time that has come is fraught with great distress. The like of it does not generally come to kinsmen and friends. Indeed, save thee, O foremost of men, we have now none else that can take the place of an instructor. If, O sinless one, I with my brothers deserve the favour, it behoveth thee to answer the question I desire to ask thee. This one is Narayana who is endued with every prosperity and is honoured by all the kings. Even he waits upon thee, showing thee every indulgence and honouring thee greatly. It behoveth thee to discourse unto me, through affection, for my benefit as also for that of my brothers, in the presence of Vasudeva himself and of all these kings.'"
p. 283
"Vaisampayana continued, 'Hearing these words of king Yudhishthira, Bhishma, the son of the river called after Bhagiratha, filled with joy in consequence of his affection for the monarch and his brothers, said what follows.' 1
"Bhishma said, 'I shall certainly recite to thee discourses that are delightful, on the subject, O king, of the puissance of this Vishnu as displayed in days of yore and as I have heard (from my preceptors). Listen to me also as I describe the puissance of that great god who has a bull for his device. Listen to me as I narrate also the doubt that filled the mind of the spouse of Rudra and that of Rudra himself. Once on a time the righteous souled Krishna observed a vow extending for ten and two years. For beholding him who had gone through the rite of initiation for the observance of his great vow, there came to that place Narada and Parvata, and the Island-born Krishna, and Dhaumya, that foremost of silent reciters, and Devala, and Kasyapa, and Hastikasyapa. Other Rishis also, endued with Diksha and self-restraint, followed by their disciples and accompanied by many Siddhas and many ascetics of great merit, came there. The son of Devaki offered them such honours of hospitality as are deserving of the highest praise and as are offered unto the gods alone. Those great Rishis sat themselves down upon seats some of which were green and some endued with the colour of gold and some that were fraught with the plumes of the peacock and some that were perfectly new and fresh. Thus seated, they began to converse sweetly with one another on subjects connected with Religion and duty as also with many royal sages and deities. At that time the energy, in the form of fire, Narayana, rising from the fuel that consisted of the rigid observance of his vow, issued out of the mouth of Krishna of wonderful feats. That fire began to consume those mountains with their trees and creepers and little plants, as also with their birds and deer and beasts of prey and reptiles. Soon the summit of that mountain presented a distressing and pitiful appearance, Inhabited by animals of diverse kinds which began to utter cries of woe and pain, the summit soon became bereft of every living creature. That fire of mighty flames, having consumed everything without leaving a remnant at last came back to Vishnu and touched his feet like a docile disciple. That crusher of foes, viz., Krishna, beholding that mountain burnt, cast a benignant look upon it and thereby brought it back to its former condition. That mountain thereupon once more became adorned with flowering trees and creepers, and once more echoed with the notes and cries of birds and deer and animals of prey and reptiles. Seeing that wonderful and inconceivable sight, all the ascetics became amazed. Their hairs stood on end and their vision was blurred with tears. That foremost of speakers, Narayana, beholding those Rishis thus filled with wonder,
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addressed them in these sweet and refreshing words, 'Why, indeed, has wonder filled the hearts of this assemblage of Rishis, these ascetics that are always free from attachment of every kind, that are divested of the idea of meum, and that are fully conversant with every sacred science? It behoveth these Rishis possessed of wealth of penances and freed from every stain to explain to me truly this doubt that has arisen in my mind.'"
"The Rishis said, 'It is thou that createst all the worlds, and it is thou that destroyest them again. It is thou that art Winter, it is thou that art Summer, and it is thou that art the season of rains. Of all the creatures, mobile and immobile, that are found on the earth, thou art the father, thou art the mother, thou art the master, and thou art the origin! Even this, O slayer of Madhu, is a matter of wonder and doubt with us. O source of all auspiciousness, it behoveth Thee to resolve to us that doubt, viz., the issue of fire from Thy mouth. Our fears being dispelled we shall then, O Hari, recite to thee what we have heard and seen.'"
"Vasudeva said, 'The fire that issued from my mouth and that resembles the all-consuming Yuga-fire in splendour, and by which this mountain has been crushed and scorched, is nothing else than the energy of Vishnu. Ye Rishis, ye are persons that have subjugated wrath, that have brought your senses under complete control, that are endued with wealth of penances, and that are very gods in puissance. Yet ye have suffered yourselves to be agitated and distressed! I am now engaged wholly with the observances relating to rigid vow. Verily, in consequence of my observing the vows of an ascetic, a fire issued from my mouth. It behoves you not to suffer yourselves to be agitated. It is for observing a rigid vow that I came to this delightful and auspicious mountain. The object that has brought me here is to acquire by the aid of penances a son that would be my equal in energy. In consequence of my penances, the Soul existing in my body became transformed into fire and issued out of my mouth. That fire had repaired to behold the boon-giving Grandsire of all the universe. The Grandsire, ye foremost of ascetics, told my soul that half the energy of the great god having the bull for his device would take birth as my son. That fire returning from its mission, has come back to me and approached my feet like a disciple desirous of serving me dutifully. Indeed, casting off its fury it has come back to me to its own proper nature. I have thus told you, in brief, a mystery appertaining to Him who has the lotus for his origin and who is endued with great intelligence. Ye Rishis possessed of wealth of penances, ye should not give way to fear! Ye are endued with far-reaching vision. Ye can proceed to every place without any impediment. Blazing with vows observed by ascetics, ye are adorned with knowledge and science. I now ask you to tell me something that is highly wonderful which you have heard of or seen on earth or in heaven. I feel an eager desire to taste the honey of that speech which will drop from your lips, the honey that will, I am sure, be as sweet as a jet of nectar itself. If I behold anything on earth or in heaven, which is
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highly delightful and of wonderful aspect but which is unknown to all of you, ye Rishis that look like so many gods, I say that that is in consequence of my own Supreme Nature which is incapable of being obstructed by anything. Anything wonderful whose knowledge dwelleth in me or is acquired by my own inspiration ceases to appear wonderful to me. Anything, however, that is recited by pious persons and that is heard from those that are good, deserves to be accepted with respect and faith. Such discourses exist on earth for a long time and are as durable as characters engraved on rocks. I desire, therefore, to hear, at this meeting something dropping from the lips of persons that are good and that cannot fail to be productive of good to men.' Hearing these words of Krishna all those ascetics became filled with surprise. They began to gaze at Janardana with those eyes of theirs that were as beautiful and large as the petals of the lotus. Some of them began to glorify him and some began to worship him with reverence. Indeed, all of them then hymned the praises of the slayer of Madhu with words whose meanings were adorned with the eternal Riks. All those ascetics then appointed Narada, that foremost of all persons conversant with speech, to gratify the request of Vasudeva.'
"The ascetics said, 'It behoveth thee, O Narada, to describe, in full, from the beginning, unto Hrishikesa, that wonderful and inconceivable incident which occurred, O puissant one, on the mountains of Himavat and which, O ascetic, was witnessed by those of us that had proceeded thither in course of our pilgrimage to the sacred waters. Verily, for the benefit of all the Rishis here assembled, it behoveth thee to recite that incident.' Thus addressed by those ascetics, the celestial Rishi, viz., the divine Narada, then recited the following story whose incidents had occurred some time before.'"

 

 

Book 13
Chapter 140

 

 

1 [bh]
      ity uktaḥ sa tadā tūṣṇīm abhūd vāyus tato 'bravīt
      śṛṇu rājann agastyasya māhātmyaṃ brāhmaṇasya ha
  2 asurair nirjitā devā nirutsāhāś ca te kṛtāḥ
      yajñāś caiṣāṃ hṛtāḥ sarve pitṛbhyaś ca svadhā tathā
  3 karmejyā mānavānāṃ ca dānavair haihayarṣabha
      bhraṣṭaiśvaryās tato devāś ceruḥ pṛthvīm iti śrutiḥ
  4 tataḥ kadā cit te rājan dīptam ādityavarcasam
      dadṛśus tejasā yuktam agastyaṃ vipulavratam
  5 abhivādya ca taṃ devā dṛṣṭvā ca yaśasā vṛtam
      idam ūcur mahātmānaṃ vākyaṃ kāle janādhipa
  6 dānavair yudhi bhagnāḥ sma tathaiśvaryāc ca bhraṃśitāḥ
      tad asmān no bhayāt tīvrāt trāhi tvaṃ munipuṃgava
  7 ity uktaḥ sa tadā devair agastyaḥ kupito 'bhavat
      prajajvāla ca tejasvī kālāgnir iva saṃkṣaye
  8 tena dīptāṃśu jālena nirdagdhā dānavās tadā
      antarikṣān mahārāja nyapatanta sahasraśaḥ
  9 dahyamānās tu te daityās tasyāgastyasya tejasā
      ubhau lokau parityajya yayuḥ kāṣṭhāṃ sma dakṣiṇām
  10 balis tu yajate yajñam aśvamedhaṃ mahīṃ gataḥ
     ye 'nye svasthā mahīsthāś ca te na dagdhā mahāsurāḥ
 11 tato lokā punaḥ prāptāḥ suraiḥ śāntaṃ ca tad rajaḥ
     athainam abruvan devā bhūmiṣṭhān asurāñ jahi
 12 ity ukta āha devān sa na śaknomi mahīgatān
     dagdhuṃ tapo hi kṣīyen me dhakṣyāmīti ca pārthiva
 13 evaṃ dagdhā bhagavatā dānavāḥ svena tejasā
     agastyena tadā rājaṃs tapasā bhāvitātmanā
 14 īdṛśaś cāpy agastyo hi kathitas te mayānagha
     bravīmy ahaṃ brūhi vā tvam agastyāt kṣatriyaṃ varam
 15 ity uktaḥ sa tadā tūṣṇīm abhūd vāyus tato 'bravīt
     śṛṇu rājan vasiṣṭhasya mukhyaṃ karma yaśasvinaḥ
 16 ādityāḥ satram āsanta saro vai mānasaṃ prati
     vasiṣṭhaṃ manasā gatvā śrutvā tatrāsya gocaram
 17 yajamānāṃs tu tān dṛṣṭvā vyagrān dīkṣānukarśitān
     hantum icchanti śailābhāḥ khalino nāma dānavāḥ
 18 adūrāt tu tatas teṣāṃ brahmadattavaraṃ saraḥ
     hatā hatā vai te tatra jīvanty āplutya dānavāḥ
 19 te pragṛhya mahāghorān paratān parighān drumān
     vikṣobhayantaḥ salilam utthitāḥ śatayojanam
 20 abhyadravanta devāṃs te sahasrāṇi daśaiva ha
     tatas tair arditā devāḥ śaraṇaṃ vāsavaṃ yayuḥ
 21 sa ca tair vyathitaḥ śakro vasiṣṭhaṃ śaraṇaṃ yayau
     tato 'bhayaṃ dadau tebhyo vasiṣṭho bhagavān ṛṣiḥ
 22 tathā tān duḥkhitāñ jānann ānṛśaṃsya paro muniḥ
     ayatnenādahat sarvān khalinaḥ svena tejasā
 23 kailāsaṃ prathitāṃ cāpi nadīṃ gaṅgāṃ mahātapāḥ
     ānayat tat saro divyaṃ tayā bhinnaṃ ca tat saraḥ
 24 saro bhinnaṃ tayā nadyā sarayūḥ sā tato 'bhavat
     hatāś ca khalino yatra sa deśaḥ khalino 'bhavat
 25 evaṃ sendrā vasiṣṭhena rakṣitās tridivaukasaḥ
     brahmadattavarāś caiva hatā daityā mahātmanā
 26 etat karma vasiṣṭhasya kathitaṃ te mayānagha
     bravīmy ahaṃ brūhi vā tvaṃ vasiṣṭhāt kṣatriyaṃ varam

 

SECTION CXL

"Bhishma said, 'Then Narada, that holy Rishi, that friend of Narayana, recited the following narrative of the discourse between Sankara and his spouse Uma.'
"Narada said, 'Once on a time the righteous-souled lord of all the deities, viz., Mahadeva with the bull for his device, practised severe penances on the sacred mountains of Himavat that are the resort of Siddhas and Charanas. Those delightful mountains are overgrown with diverse kinds of herbs and adorned with various species of flowers. At that time they were peopled by the different tribes of Apsaras and crowds of ghostly beings. There the great god sat, filled with joy, and surrounded
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by hundreds of ghostly beings who presented diverse aspects to the eye of the beholder. Some of them were ugly and awkward, some were of very handsome features, and some presented the most wonderful appearances. Some had faces like the lion's, some like the tiger's and some like the elephant's. In fact, the faces of those ghostly creatures presented every variety of animal faces. Some had faces resembling that of the jackal, some whose faces resembled the pard's; some like the ape's, some like the bull's. Some of them had faces like the owl's; some like the hawk's; some had faces like those of deer of diverse varieties. The great god was also surrounded by Kinnaras and Yakshas and Gandharvas and Rakshasas and diverse other created beings. The retreat to which Mahadeva had betaken himself also abounded with celestial flowers and blazed with celestial rays of light. It was perfumed with celestial sandal, and celestial incense was burnt on every side. And it echoed with the sounds of celestial instruments. Indeed, it resounded with the beat of Mridangas and Panavas, the blare of conchs, and the sound of drums. It teemed with ghostly beings of diverse tribes that danced in joy and with peacocks also that danced with plumes outspread. Forming as it did the resort of the celestial Rishis, the Apsaras danced there in joy. The place was exceedingly agreeable to the sight. It was exceedingly beautiful, resembling Heaven itself. Its entire aspect was wonderful and, indeed, it is indescribable in respect of its beauty and sweetness. Verily, with the penances of that great deity who sleeps on mountain breasts, that prince of mountains shone with great beauty. It resounded with the chant of the Vedas uttered by learned Brahmanas devoted to Vedic recitation. Echoing with the hum of bees, O Madhava, the mountain became incomparable in beauty. The ascetics, beholding the great deity who is endued with a fierce form and who looks like a great festival, became filled, O Janardana, with great joy. All the highly blessed ascetics, the Siddhas who have drawn in their vital seed, the Maruts, the Vasus, the Sadhyas, the Viswedevas, Vasava himself, the Yakshas, the Nagas, the Pisachas, the Regents of the world, the several sacred Fires, the Winds, and all the great creatures dwelt on that mountain with minds concentrated in Yoga. All the Seasons were present there and scattered those regions with all kinds of wonderful flowers. Diverse kinds of blazing herbs illuminated the woods and forests on that mountain. Various species of birds, filled with joy, hopped about and sang merrily on the delightful beast of that mountain. Those birds were exceedingly lovable in consequence of the notes they uttered. The high-souled Mahadeva sat, displayed in beauty, on one of the peaks that was adorned with excellent minerals, as if it served the purposes of a fine bedstead. Round his loins was a tiger-skin, and a lion-skin formed his upper garments. His sacred thread consisted of a snake. His arms were decked with a pair of red Angadas, His beard was green. He had matted locks on his head. Of terrible features, he it is that inspires with fear the hearts of all the enemies of the gods. It is he, again, that assures all
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creatures by dispelling their fears. He is adored by his worshippers as the deity having the bovine bull for his device. The great Rishis, beholding Mahadeva, bowed to him by touching the ground with their heads. Endued with forgiving souls, they all became (in consequence of the sight they had obtained of the great deity) freed from every sin and thoroughly cleansed. The retreat of that lord of all creatures with many terrible forms, shone with a peculiar beauty. Abounding with many large snakes, it became unapproachable and unbearable (by ordinary beings). Within the twinkling of the eye. O slayer of Madhu, everything there became exceedingly wonderful. Indeed, the abode of that great deity having the bovine bull for his device began to blaze with a terrible beauty. Unto Mahadeva seated there, came his spouse, the daughter of Himavat, surrounded by the wives of the ghostly beings who are the companions of the great deity. Her attire was like that of her lord and the vows she observed were like those of his. She held a jar on her loins that was filled with the waters of every Tirtha, and was accompanied by the presiding deities (of her own sex) of all the mountain streams. Those auspicious ladies walked in her train. The goddess approached raining flowers on every side and diverse kinds of sweet perfumes. She who loved to reside on the breast of Himavat advanced in this guise towards her great lord. The beautiful Uma, with smiling lips and desirous of playing a jest, covered from behind, with her two beautiful hands, the eyes of Mahadeva. As soon as Mahadeva's eyes were thus covered, all the regions became dark and life seemed to be extinct everywhere in the universe. The Homa rites ceased. The universe became suddenly deprived of the sacred Vashat also. All living creatures became cheerless and filled with fear. Indeed, when the eyes of the lord of all creatures were thus closed, the universe seemed to become sunless. Soon, however, that overspreading darkness disappeared. A mighty and blazing flame of fire emanated from Mahadeva's forehead. A third eye, resembling another sun, appeared (on it). That eye began to blaze forth like the Yuga-fire and began to consume that mountain. The large-eyed daughter of Himavat, beholding what occurred, bowed her head unto Mahadeva endued with that third eye which resembled a blazing fire. She stood there with gaze fixed on her lord. When the mountain forests burned on every side, with their Was and other trees of straight Trunks, and their delightful sandals and diverse excellent medicinal herbs, herds of deer and other animals, filled with fright, came with great speed to the place where Hara sat and sought his protection. With those creatures almost filling it, the retreat of the great deity blazed forth with a kind of peculiar beauty. Meanwhile, that fire, swelling wildly, soared up to the very heavens and endued with the splendour and unsteadiness of lightning and looking like a dozen suns in might and effulgence, covered every side like the all-destroying Yuga-fire. In a moment, the Himavat mountains were consumed, with their minerals and summits and blazing herbs. Beholding Himavat crushed
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and consumed, the daughter of that prince of mountains sought the protection of the great deity and stood before him her hands joined in reverence. Then Sarva, seeing Uma overcome by an accession of womanly mildness and finding that she was unwilling to behold her father Himavat reduced to that pitiable plight, cast benignant looks upon the mountain. In a moment the whole of Himavat was restored to his former condition and became as beautiful to look at as ever. Indeed, the mountain put forth a cheerful aspect. All its trees became adorned with flowers. Beholding Himavat to his natural condition, the goddess Uma, divested of every fault, addressed her lord, that master of all creatures, the divine Maheswara, in these words.'
"Uma said, 'O holy one, O lord of all creatures, O deity that art armed with the trident, O thou of high vows, a great doubt has filled my mind. It behoveth thee to resolve that doubt for me. For what reason has this third eye appeared in thy forehead? Why also was the mountain consumed with the woods and all that belonged to it? Why also, O illustrious deity, hast thou restored the mountain to its former condition? Indeed, having burnt it once, why hast thou again caused it to be covered with trees?'
"Maheswara said, 'O goddess without any fault, in consequence of thy having covered my eyes through an act of indiscretion the universe became in a moment devoid of light. When the universe became sunless and, therefore, all became dark, O daughter of the prince of mountains, I created the third eye desirous of protecting all creatures. The high energy of that eye crushed and consumed this 'mountain. For pleasing thee, however, O goddess, I once more made Himavat what he was by repairing the injury.'
"Uma said, 'O holy one, why are those faces of thine which are on the east, the north, and the west, so handsome and so agreeable to look at like the very moon? And why is that face of thine which is on the south so terrible? Why are thy matted locks tawny in hue and so erect? Why is thy throat blue after the manner of the peacock's plumes? Why, O illustrious deity, is the Pinaka always in thy hand? Why art thou always a Brahmacharin with matted locks? O lord, it behoves thee to explain all these to me. I am thy spouse who seeks to follow the same duties with thee. Further, I am thy devoted worshipper, O deity, having the bull for thy mark!'
"Narada continued, 'Thus addressed by the daughter of the prince of mountains, the illustrious wielder of Pinaka, the puissant Mahadeva, became highly gratified with her. The great god then addressed her saying, 'O blessed lady, listen to me as I explain, with the reasons thereof, why my forms are so.'"

 

Book 13
Chapter 141

 

 

1 [bh]
      ity uktas tv arjunas tūṣṇīm abhūd vāyus tam abravīt
      śṛṇu me haihaya śreṣṭha karmātreḥ sumahātmanaḥ
  2 ghore tamasy ayudhyanta sahitā devadānavāḥ
      avidhyata śarais tatra svar bhanuḥ somabhāskarau
  3 atha te tamasā grastā nihanyante sma dānavaiḥ
      devā nṛpatiśārdūla sahaiva balibhis tadā
  4 asurair vadhyamānās te kṣīṇaprāṇā divaukasaḥ
      apaśyanta tapasyantam atriṃ vipraṃ mahāvane
  5 athainam abruvan devāḥ śāntakrodhaṃ jitendriyam
      asurair iṣubhir viddhau candrādityāv imāv ubhau
  6 vayaṃ vadhyāmahe cāpi śatrubhis tamasāvṛte
      nādhigacchāma śāntiṃ ca bhayāt trāyasva naḥ prabho
  7 kathaṃ rakṣāmi bhavatas te 'bruvaṃś candramā bhava
      timiraghnaś ca savitā dasyuhā caiva no bhava
  8 evam uktas tadātris tu somavat priyadarśanaḥ
      apaśyat saumya bhāvaṃ ca sūryasya pratidarśanam
  9 dṛṣṭvā nātiprabhaṃ somaṃ tathā sūryaṃ ca pārthiva
      prakāśam akarod atris tapasā svena saṃyuge
  10 jagad vitimiraṃ cāpi pradīptam akarot tadā
     vyajayac chatrusaṃghāṃś ca devānāṃ svena tejasā
 11 atriṇā dahyamānāṃs tān dṛṣṭvā devā mahāsurān
     parākramais te 'pi tadā vyatyaghnann atrirakṣitāḥ
 12 udbhāsitaś ca savitā devās trātā hatāsurāḥ
     atriṇā tv atha somatvaṃ kṛtam uttamatejasā
 13 advitīyena muninā japatā carma vāsasā
     phalabhakṣeṇa rājarṣe paśya karmātriṇā kṛtam
 14 tasyāpi vistareṇoktaṃ karmātreḥ sumahātmanaḥ
     bravīmy ahaṃ brūhi vā tvam atritaḥ kṣatriyaṃ varam
 15 ity uktas tv arjunas tūṣṇīm abhūd vāyus tam abravīt
     śṛṇu rājan mahat karma cyavanasya mahātmanaḥ
 16 aśvinoḥ pratisaṃśrutya cyavanaḥ pākaśāsanam
     provāca sahitaṃ devaiḥ somapāv aśvinau kuru
 17 [indra]
     asmābhir varjitāv etau bhavetāṃ somapau katham
     devair na saṃmitāv etau tasmān maivaṃ vadasva naḥ
 18 aśvibhyāṃ saha necchāmaḥ pātuṃ somaṃ mahāvrata
     pibanty anye yathākāmaṃ nāhaṃ pātum ihotsahe
 19 [cyavana]
     na cet kariṣyasi vaco mayoktaṃ balasūdana
     mayā pramathitaḥ sadyaḥ somaṃ pāsyasi vai makhe
 20 tataḥ karma samārabdhaṃ hitāya sahasāśvinoḥ
     cyavanena tatomantrair abhibhūtāḥ surābhavan
 21 tat tu karma samārabdhaṃ dṛṣṭvendraḥ krodhamūrchitaḥ
     udyamya vipulaṃ śailaṃ cyavanaṃ samupādravat
     tathā vajreṇa bhagavān amarṣākula locanaḥ
 22 tam āpatantaṃ dṛṣṭvaiva cyavanas tapasānvitaḥ
     adbhiḥ siktvāstambhayat taṃ sa varjaṃ saha parvatam
 23 athendrasya mahāghoraṃ so 'sṛjac chatrum eva ha
     madaṃ mantrāhuti mayaṃ vyāditāsyaṃ mahāmuniḥ
 24 tasya dantasahasraṃ tu babhūva śatayojanam
     dviyojanaśatās tasya daṃṣṭrāḥ paramadāruṇāḥ
     hanus tasyābhavad bhūmāv ekaś cāsyāspṛśad divam
 25 jihvā mūle sthitās tasya sarve devāḥ sa vāsavāḥ
     timer āsyam anuprāptā yathāmatsyā mahārṇave
 26 te saṃmantrya tato devā madasyāsya gatās tadā
     abruvan sahitāḥ śakraṃ praṇamāsmai dvijātaye
     aśvibhyāṃ saha somaṃ ca pibāmo vigatajvarāḥ
 27 tataḥ sa praṇataḥ śakraś cakāra cyavanasya tat
     cyavanaḥ kṛtavāṃs tau cāpy aśvinau somapīthinau
 28 tataḥ partyāharat karma madaṃ ca vyabhajan muniḥ
     akṣeṣu mṛgayāyāṃ ca pāne strīṣu ca vīryavān
 29 etair doṣair naro rājan kṣayaṃ yāti na saṃśayaḥ
     tasmād etān naro nityaṃ dūrataḥ parivarjayet
 30 etat te cyavanasyāpi karma rājan prakīrtitam
     bravīmy ahaṃ brūhi vā tvaṃ cyavanāt kṣatriyaṃ varam

 

SECTION CXLI

"The blessed and holy one said, 'In days of yore, a blessed woman was created by Brahman, called Tilottama, by culling grains of beauty from every beautiful object in the universe. One day, that lady of beautiful face, unrivalled in the universe for beauty of form, came to me, O goddess, for circumambulating me but really impelled by the desire of tempting me. In whatever direction that lady of beautiful teeth turned, a new face of mine instantly appeared (so eager did I become to see her). All those faces of mine became agreeable to look at. Thus, in consequence of the desire of beholding her, I became four-faced, through Yoga-puissance, Thus, I showed my high Yoga-power in becoming four-faced. With that face of mine which is turned towards the east, I exercise the sovereignty of the universe, With that face of mine which is turned towards the north, I sport with thee, O thou of faultless features! That face of mine which is turned towards the west is agreeable and auspicious. With it I ordain the happiness of all creatures. That face of mine which is turned towards the south is terrible. With it I destroy all creatures. I live as a Brahmacharin with matted locks on my head, impelled by the desire of doing good to all creatures. The bow Pinaka is always in my hand for accomplishing the purposes of the deities. In days of yore, Indra, desirous of acquiring my prosperity, had hurled his thunderbolt at me. With that weapon my throat was scorched. For this reason I have become blue-throated.'
"Uma said, 'When, O foremost of all creatures, there are so many excellent vehicles endued with great beauty, why is it that thou hast selected a bovine bull for thy vehicle?'
"Maheswara said, 'In the days of yore, the Grandsire Brahma created the celestial cow Surabhi yielding abundant milk. After her creation there sprang from her a large number of kine all of which yielded copious quantities of milk sweet as nectar. Once on a time a quantity of froth fell from the mouth of one of her calves on my body. I was enraged at this and my wrath scorched all the kine which thereupon became diversified in hue. I was then pacified by the Master of all the worlds, viz., Brahma, conversant with all topics. It was he who gave me this bull both as a vehicle for bearing me and as a device on my banner.'
"Uma said, 'Thou hast many abodes in heaven, of diverse forms and possessed of every comfort and luxury. Why, O holy one, dost thou reside in the crematorium, abandoning all those delightful mansions? The crematorium is full of the hair and bones (of the dead), abounds with vulture and jackals, and is strewn with hundreds of funeral pyres. Full of carrion and muddy with fat and blood, with entrails and bones strewn all over it, and always echoing with the howls of jackals, it is certainly an unclean place.'
"Maheswara said, 'I always wander over the whole earth in search of
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a sacred spot. I do not, however, see any spot that is more sacred than the crematorium. Hence, of all abodes, the crematorium pleases my heart most, shaded that it generally is by branches of the banian and adorned with torn garlands of flowers. O thou of sweet smiles, the multitudes of ghostly beings that are my companions love to reside in such spots. I do not like, O goddess, to reside anywhere without those ghostly creatures being by my side. Hence, the crematorium is a sacred abode to me. Indeed, O auspicious lady, it seems to me to be the very heaven. Highly sacred and possessed of great merit, the crematorium is much applauded by persons desirous of having holy abodes.'
"Uma said, 'O holy one, O lord of all creatures, O foremost of all observers of duties and religious rites, I have a great doubt, O wielder of Pinaka, O giver of boons. These ascetics, O puissant lord, have undergone diverse kinds of austerities. In the world are seen ascetics wandering everywhere under diverse forms and clad in diverse kinds of attire. For benefiting this large assemblage of Rishis, as also myself, do thou kindly resolve, O chastiser of all foes, this doubt of mine. What indications has Religion or Duty been said to possess? How, indeed, do men become unacquainted with the details of Religion or Duty to succeed in observing them? O puissant lord, O thou that art conversant with Religion, do thou tell me this.'
"Narada continued, 'When the daughter of Himavat put this question, conclave of Rishis there present worshipped the goddess and adored her with words adorned with Riks and with hymns fraught with deep import.'
"Maheswara said, 'Abstention from injury, truthfulness of speech, compassion towards all beings, tranquillity of soul, and the making of gifts to the best of one's power, are the foremost duties of the householder. Abstention from sexual congress with the spouses of other men, protection of the wealth and the woman committed to one's charge, unwillingness to appropriate what is not given to one, and avoidance of honey and meat,--these are the five chief duties. Indeed, Religion or Duty has many branches all of which are fraught with happiness. Even these are the duties which these embodied creatures who regard duty as superior should observe and practise. Even these are the sources of merit.'
"Uma said, O holy one, I wish to ask thee another question about which I have great doubts. It behoveth thee to answer it and dispel my doubts. What are the meritorious duties of the four several orders? What duties appertain to the Brahmana? What to the Kshatriya? What are the indications of those duties that appertain to the Vaisya? And what kind of duties appertain to the Sudra?'
"The holy one said, 'O highly blessed lady, the question thou hast asked is a very proper one. Those persons that belong to the regenerate order are regarded as highly blessed, and are, indeed, gods on earth.
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[paragraph continues] Without doubt, the observance of fasts (i.e., subjugation of the senses) is always the duty of the Brahmana. When the Brahmana succeeds in properly observing all his duties, he attains to identity with Brahma. 1 The proper observance of the duties of Brahmacharya, O goddess, are his ritual. The observance of vows and the investiture with the sacred thread are his other duties. It is by these that he becomes truly regenerate. He becomes a Brahmana for worshipping his preceptors and other seniors as also the deities. Verily, that religion which has for its soul the study of the Vedas is the source of all piety. Even that is the religion which those embodied creatures who are devoted to piety and duty should observe and practise.'
"Uma said, 'O holy one, my doubts have not been dispelled. It behoveth thee to explain in detail what the duties are of the four respective orders of men.'
"Maheswara said, 'Listening to the mysteries of religion and duty, observance of the vows indicated in the Vedas, attention to the sacred fire, and accomplishment of the business of the preceptor, leading a mendicant life, always bearing the sacred thread, constant recitation of the Vedas, and rigid observance of the duties of Brahmacharya, are the duties of the Brahmana. After the period of study is over, the Brahmana, receiving the command of his preceptor, should leave his preceptor's abode for returning to his father's house. Upon his return he should duly wed a wife that is fit for him. Another duty of the Brahmana consists in avoiding the food prepared by the Sudra. Walking along the path of righteousness, always observing fasts and the practices of Brahmacharya, are his other duties. 2 The householder should keep up his domestic fire for daily worship. He should study the Vedas. He should pour libations in honour of the Pitris and the deities. He should keep his senses under proper control. He should eat what remains after serving gods and guests and all his dependants. He should be abstemious in food, truthful in speech, and pure both externally and internally. Attending to guests is another duty of the householder, as also the keeping up of the three sacrificial fires. The householder should also attend to the ordinary sacrifices that go by the name of Ishti and should also dedicate animals to the deities according to the ordinances. Indeed, the performance of sacrifices is his highest duty as also a complete abstention from injury to all creatures. Never to eat before serving the deities and guests and dependants is another duty of the householder. The food that remains after serving gods and guests and dependants is called Vighasa. The householder should eat Vighasa. Indeed, to eat after the members of one's
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family including servants and other dependants, is regarded as one of the special duties of the regenerate householder, who should, be conversant with the Vedas. The conduct of husband and wife, in the case of householder, should be equal. He should every day make offerings of flowers and other articles unto those deities that preside over domesticity. The householder should take care that his house is every day properly rubbed (with cowdung and water). He should also observe fasts every day. Well-cleaned and well-rubbed, his house should also be every day fumigated with the smoke of clarified butter poured on his sacred fire in honour of the deities and the Pitris. Even these are the duties appertaining to the householder's mode of life as observable by a regenerate person. Those duties really uphold the world. Verily, those duties always and eternally flow from those righteous persons among the Brahmanas that lead a life of domesticity. Do thou listen to me with concentrated attention, O goddess, for I shall now tell thee what the duties are which appertain to the Kshatriya and about which thou hast asked me. From the beginning it has been said that the duty of the Kshatriya is to protect all creatures. The king is the acquirer of a fixed share of the merits earned by his subjects. By that means the king becomes endued with righteousness. That ruler of men who rules and protects his subjects righteously, acquires, by virtue of the protection he offers to others, many regions of felicity in the world to come. The other duties of a person of the kingly order consist of self-restraint and Vedic study, the pouring of libations on the sacred fire, the making of gifts, study, the bearing of the sacred thread, sacrifices, the performance of religious rites, the support of servants and dependants, and perseverance in acts that have been begun. Another duty of his is to award punishments according to the offences committed. It is also his duty to perform sacrifices and other religious rites according to the ordinances laid down in the Vedas. Adherence to the practice of properly judging the disputes of litigants before him, and a devotion to truthfulness of speech, and interference for aiding the distressed, are the other duties by discharging which the king acquires great glory both here and hereafter. He should also lay down his life on the field of battle, having displayed great prowess on behalf of kine and Brahmanas. Such a king acquires in Heaven such regions of felicity as are capable of being won by the performance of Horse-sacrifices. The duties of the Vaisya always consist of the keeping of cattle and agriculture, the pouring of libations on the sacred fire, the making of gifts, and study. Trade, walking in the path of righteousness, hospitality, peacefulness, self-restraint, welcoming of Brahmanas, and renouncing things (in favour of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya, engaged in trade and walking in the path of righteousness, should never sell sesame and perfumery and juices or liquid substances. He should discharge the duties of hospitality towards all. He is at liberty to pursue religion and wealth and pleasure according
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to his means and as much as is judicious for him. The service of the three regenerate classes constitutes the high duty of the Sudra. That Sudra who is truthful in speech and who has subdued his senses is regarded as having acquired meritorious penances. Verily, the Sudra, who having got a guest, discharges the duties of hospitality towards him, is regarded as acquiring the merit of high penances. That intelligent Sudra whose conduct is righteous and who worships the deities and Brahmanas, becomes endued with the desirable rewards of righteousness. O beautiful lady, I have thus recited to thee what the duties are of the four orders. Indeed, O blessed lady, I have told thee what their respective duties are. What else dost thou wish to hear?'
"Uma said, 'Thou has recited to me what the respective duties are of the four orders, auspicious and beneficial for them. Do thou now tell me, O holy one, what the common duties are of all the orders.'
"Maheswara said, 'The foremost of all beings in the universe viz., the Creator Brahma, ever desirous of righteous accomplishments, created the Brahmanas for rescuing all the worlds. Among all created beings, they are, verily, gods on earth. I shall at the outset tell thee what the religious acts are which they should do and what the rewards are which they win through them. That religion which has been ordained for the Brahmanas is the foremost of all religions. For the sake of the righteousness of the world, three religions were created by the Self-born One. Whenever the world is created (or re-created), those religions are created by the Grandsire. Do thou listen. These are the three eternal religions. The religion that is propounded in the Vedas is the highest; that which is propounded in the Smritis is the next in the order of importance; the third in importance is that which is based upon the practices of those who are regarded as righteous. The Brahmans possessed of learning should have the three Vedas. He should never make the study of the Vedas (or recitation of the scriptures) the means of his living. 1 He should devote himself to the three well-known acts (of making gifts, studying the Vedas, and performing sacrifices). He should transcend' the three (viz., lust, wrath, and covetousness). He should be the friend of all creatures. A person that possesses these attributes is called a Brahmans. The lord of the universe declared these six acts for the observance of Brahmanas. Listen to those eternal duties. The performance of sacrifices, officiating at the sacrifices of others, the making of gifts, the acceptance of gifts, teaching, and study, are the six acts by accomplishing which a Brahmans wins religious merit. Verily, the daily study of the Vedas is a duty. Sacrifice is (another) eternal duty. The making of gifts according to the measure of his power and agreeable to the ordinance, is, in his case, much applauded. Tranquillity of mind is a high duty that has always been current among them that are righteous. Householders of pure mind are capable of earning very
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great merit. Indeed, he who cleanses his soul by the performance of the five sacrifices, who is truthful in speech, who is free from malice, who makes gifts, who treats with hospitality and honour all regenerate guests, who lives in well-cleaned abodes, who is free from pride, who is always sincere in his dealings, who uses sweet and assuring words towards others, who takes pleasure in serving guests and others arrived at his abode, and who eats the food that remains after the requirements have been gratified of all the members of his family and dependants, wins great merit. That man who offers water to his guests for washing their feet and hands, who presents the Arghya for honouring the recipient, who duly gives seats, and beds, and lamps for lighting the darkness, and shelter to those that come to his abode, is regarded as highly righteous. That householder who rises at dawn and washes his mouth and 'face and serves food to his guests, and having honoured them duly dismisses them from his abode and follows them (as a mark of honour) for a little distance, acquires eternal merit. Hospitality towards all, and the pursuit of the aggregate of three, are the duties of the householder. The duties of the Sudra consist in the pursuit of the aggregate of three. The Religion ordained for the householder is said to have Pravritti for its chief indication. Auspicious, and beneficial to all creatures, I shall expound it to thee. The householder should always make gifts according to the measure of his power. He should also perform sacrifices frequently after the same manner. Indeed, he who wishes to achieve his own good should always achieve meritorious acts. The householder, should acquire wealth by righteous means. The wealth thus acquired should be carefully divided into three portions, keeping the requirements of righteousness in view. With one of those portions he should accomplish all acts of righteousness. With another he should seek to gratify his cravings for pleasure. The third portion he should lay out for increasing. The Religion of Nivritti is different. It exists for emancipation (from re-birth by absorption into Brahman). I shall tell thee the conduct that constitutes it. Listen to me in detail, O goddess. One of the duties inculcated by that religion is compassion towards all creatures. The man that follows it should not reside in one place for more than one day. Desirous of achieving emancipation, the followers of this Religion free themselves from the bonds of hope (or desire). They have no attachment to habitation, to the Kamandalu they bear for keeping water, to the robes that cover their loins, or the seat whereupon they rest, or the triple stick they bear in their hands, or the bed they sleep on, or the fire they want, or the chamber that houses them. A follower of this Religion sets his heart upon the workings of his soul. His mind is devoted to Supreme Brahman. He is filled with the idea of attaining to Brahman. He is always devoted to Yoga and the Sankhya Philosophy. He desires no other shelter than the foot of a tree. He houses himself in empty abodes of men. He sleeps on the banks of rivers. He takes pleasure in staying by such banks. He
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is freed from every attachment, and from every tie of affection. He merges the existence of his own soul into the Supreme Soul. Standing like a stake of wood, and abstaining from all food he does only such acts as point to Emancipation. Or, he may wander about, devoted to Yoga. Even these are the eternal duties of a follower of the Religion of Nivritti. He lives aloof from his species. He is freed from all attachments. He never resides in the same place for more than a day. Freed from all bonds he roves over the world. Emancipated from all ties, he never sleeps on even the same river-bank for more than a day. Even this is the religion of persons conversant with Emancipation as declared in the Vedas. Even this is the righteous path that is trodden by the righteous. He who follows in this track leaves no vestige behind. Bhikshus (or followers of the religion of Emancipation) are of four kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The second is superior to the first, the third to the second, and the fourth to the third. There is nothing superior to the Paramahansa; nor is there anything inferior to it or beside it or before it. It is a condition that is divested of sorrow and happiness; that is auspicious and freed from decrepitude and death and that knows no change.' 1
"Uma said, 'Thou halt recited the religion of the householders, that of Emancipation, and that which is based upon the observances of the righteous. These paths are high and exceedingly beneficial to the world of living creatures. O thou that art conversant with every religion, I desire now to hear what is the high religion of the Rishis. I always have a liking for those that dwell in ascetic retreats. The perfume that emanates from the smoke of the libations of clarified butter poured on the sacred fire seems to pervade the entire retreats and make them delightful. Marking this, O great god, my heart becomes always filled with delight. O puissant deity, I have doubts regarding the religion of the ascetics. Thou art conversant with the details of all religions. Do thou enlighten me, O god of gods, in detail, respecting this topic truly about which I have asked thee, O great deity!'
"The blessed and holy one said, 'Yes, I shall recite to thee the high and excellent religion of the ascetics. By following the dictates of that religion, O auspicious lady, the ascetics attain to success through the severe penances they practise. O highly blessed one, do thou hear, from the beginning, what the duties are of those righteous Rishis that are conversant with every duty and that are known by the name of Phenapas. The Grandsire Brahma (during the days he devoted to the observance of penances) drank some nectar (in the form of water). That water had flowed in heaven from a great sacrifice. The froth of that water is highly
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auspicious and (in consequence of Brahma's having drunk it) it partook of His own nature. Those Rishis that subsist upon the measure of froth that thus issued (from the water indicated) are called Phenapas (Froth-eaters). Even this is the conduct of those pure-souled Rishis, O lady, possessed of wealth of penances! Listen now to me as I explain to thee who the Valkhilyas are. The Valkhilyas are ascetics that have won success by their penances. They reside in the solar disc. Adopting the means of subsistence that is followed by the birds, those Rishis, conversant with every duty of righteousness, live according to the Unchha mode. Their attire consists of deer-skins or barks of trees. Freed from every pair of opposites, the Valkhilyas, possessed of wealth of penances, walk in this track of righteousness. They are as big as a digit of the thumb. Distributed into classes, each class lives in the practice of the duties assigned to it. They desire only to practise penance. The merits they win by their righteous conduct are very high. They are regarded as having attained to an equality with the gods and exist for the accomplishment of the purposes of the gods. Having burnt off all their sins by severe penances, they blaze forth in effulgence, illuminating all the points of the compass. Others, called Chakracharas, are endued with cleansed souls and devoted to the practice of compassion. Righteous in their conduct and possessed of great sanctity, they live in the region of Soma. Thus residing near enough to the region of the Pitris, they duly subsist by drinking the rays of Soma. There are others called Samprakshalas and Asmkuttas and Dantolukhalas. 1 These live near the Soma-drinking deities and others that drink flames of fire. With their wedded spouses, and with passions under complete control, they too subsist upon the rays of Soma. They pour libations of clarified butter on the sacred fire, and adore the Pitris under proper forms. They also perform the well-known sacrifices. Even this is said to constitute their religion. The religion of the Rishis, O goddess, is always observed by those who are houseless and who are free to rove through every region including that of the gods. There are, again, other classes about whom I shall speak presently. Do thou listen. It is necessary that they who observe the different religions of the Rishis, should subjugate their passions and know the Soul. Indeed, in my opinion, lust and wrath should be completely conquered. With corn (wealth) acquired by the Unchha mode, they should discharge the following duties, viz., the pouring of libations on the sacred fire, occupying a fixed seat employing oneself the while in the sacrifice called Dharmaratri, performance of she Soma-sacrifice, acquisition of especial knowledge, the giving of sacrificial presents which forms the fifth, the daily performance of sacrifices, devotion to the worship of the Pitris and
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the deities, hospitality towards all. Abstention from all luxurious viands prepared from cow's milk, taking a pleasure in tranquillity of heart, lying on bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of trees, and subsisting upon fruits and roots and wind and water and moss, are some of the practices of the Rishis by which they attain to the end that belongs to persons unsubjugated (by the world). When the smoke has ceased to curl upwards from a house, when the husking machine has ceased to ply, when the hearth-fire has been extinguished, when all the inmates have taken their food, when dishes are no longer carried from room to room, when mendicants have ceased to walk the streets, it is then that the man who is devoted to the religion of truth and tranquillity of soul, desiring to have a guest (but finding his desire ungratified), should eat what remnant of food may still occur in the house. By acting in this way, one becomes a practiser of the religion of the Munis. One should not be arrogant, nor proud, nor cheerless and discontented; nor should one wonder at anything. Indeed, one should behave equally towards friends and foes. Verily, one who is the foremost of all persons conversant with duties should also be friendly towards all creatures."

---

Footnotes

291:1 Upavasa here, as explained by the commentator, is used for Indriyajaya or subjugation of the senses.
291:2 He who takes his meals at the proper hours is said to observe fasts. He who avoids sexual congress with other women and associates with only his wedded spouse and that at her season, is said to observe Brahmacharya.
293:1 To sell the Vedas or any kind of knowledge is a great sin.
295:1 The correct reading of the latter half of the first line is nabaram natirogratah. The commentator explains, this means that 'there is nothing inferior to it or beside it or before it.' In the first part of the first line it has been said that there is nothing superior to it. The sense is that it includes all, being as comprehensive as Brahman.
296:1 Samprakshalas are those Rishis who wash all their utensils daily so that nothing is stored for them for the next day. Asmakuttas are those that use only two pieces of stone for husking their grain. Dantolukhalas are those that use their teeth for purposes of husking the grain they eat.

 

Book 13
Chapter 142

 

 

 

1 [bh]
      tūṣṇīm āsīd arjunas tu pavanas tv abravīt punaḥ
      śṛṇu me brāhmaṇeṣv eva mukhyaṃ karma janādhipa
  2 madasyāsyam anuprāptā yadā sendrā divaukasaḥ
      tadeyaṃ cyavaneneha hṛtā teṣāṃ vasuṃdharā
  3 ubhau lokau hṛtau matvā te devā duḥkhitābhavan
      śokārtāś ca mahātmānaṃ brahmāṇaṃ śaraṇaṃ yayuḥ
  4 [devāh]
      madāsya vyatiṣiktānām asmākaṃ lokapūjita
      cyavanena hṛtā bhūmiḥ kapaiś cāpi divaṃ prabho
  5 [br]
      gacchadhvaṃ śaraṇaṃ viprān āśu sendrā divaukasaḥ
      prasādya tān ubhau lokāv avāpsyatha yathā purā
  6 te yayuḥ śaraṇaṃ viprās ta ūcuḥ kāñ jayāmahe
      ity uktās te dvijān prāhur jayateha kapān iti
      bhūgatān hi vijetāro vayam ity eva pārthiva
  7 tataḥ karma samārabdhaṃ brāhmaṇaiḥ kapa nāśanam
      tac chrutvā preṣito dūto brāhmaṇebhyo dhanī kapaiḥ
  8 sa ca tān brāhmaṇān āha dhanī kapa vaco yathā
      bhavadbhiḥ sadṛśāḥ sarve kapāḥ kim iha vartate
  9 sarve veda vidaḥ prājñāḥ sarve ca kratuyājinaḥ
      sarve satyavratāś caiva sarve tulyā maharṣibhiḥ
  10 śrīś caiva ramate teṣu dhārayanti śriyaṃ ca te
     vṛthā dārān na gacchanti vṛthā māṃsaṃ na bhuñjate
 11 dīptam agniṃ juhvati ca gurūṇāṃ vacane sthitāḥ
     sarve ca niyatātmāno balānāṃ saṃvibhāginaḥ
 12 upetya śakaṭair yānti na sevanti rajasvalām
     abhuktavatsu nāśnanti divā caiva na śerate
 13 etaiś cānyaiś ca bahubhir guṇair yuktān kathaṃ kapān
     vijeṣyatha nivartadhvaṃ nivṛttānāṃ śubhaṃ hi vaḥ
 14 [br]
     kapān vayaṃ vijeṣyāmo ye devās te vayaṃ smṛtāḥ
     tasmād vadhyāḥ kapāsmākaṃ dhanin yāhi yathāgatam
 15 dhanī gatvā kapān āha na vo viprāḥ priyaṃ karāḥ
     gṛhītvāstrāṇy atho viprān kapāḥ sarve samādravan
 16 samudagradhvajān dṛṣṭvā kapān sarve dvijātayaḥ
     vyasṛjañ jvalitān agnīn kapānāṃ prāṇanāśanān
 17 brahma sṛṣṭā havyabhujaḥ kapān bhuktvā sanātanāḥ
     nabhasīva yathābhrāṇi vyarājanta narādhipa
     praśaśaṃsur dvijāṃś caiva brahmāṇaṃ ca yaśasvinam
 18 teṣāṃ tejas tathā vīryaṃ devānāṃ vavṛdhe tataḥ
     avāpnuvaṃś cāmaratvaṃ triṣu lokeṣu pūjitam
 19 ity uktavacanaṃ vāyum arjunaḥ pratyabhāṣata
     pratipūjya mahābāho yat tac chṛṇu narādhipa
 20 jīvāmy ahaṃ brāhmaṇārthe sarvathā satataṃ prabho
     brahmaṇe brāhmaṇebhyaś ca praṇamāmi ca nityaśaḥ
 21 dattātreya prasādāc ca mayā prāptam idaṃ yaśaḥ
     loke ca paramā kīrtir dharmaś ca carito mahān
 22 aho brāhmaṇa karmāṇi yathā māruta tattvataḥ
     tvayā proktāni kārtsnyena śrutāni prayatena ha
 23 [vāyu]
     brāhmaṇān kṣatradharmeṇa pālayasvendriyāṇi ca
     bhṛgubhyas te bhayaṃ ghoraṃ tat tu kālād bhaviṣyati

SECTION CXLII

"Uma said, 'Forest recluses reside in delightful regions, among the springs and fountains of rivers, in bowers by the sides of streams and rills, on hills and mountains, in woods and forests, and in sacred spots full of fruits and roots. With concentrated attention and observant of vows and rules, they dwell in such places. I desire, O Sankara, to hear the sacred ordinances which they follow. These recluses, O god of all gods, are persons that depend, for the protection of their bodies, upon themselves alone.' 1
Maheswara said, 'Do thou hear with concentrated attention what the duties are of forest recluses. Having listened to them with one mind, O goddess, do thou set thy heart upon righteousness. Listen then to what the acts are that should be practised by righteous recluses crowned with success, observant of rigid vows and rules, and residing in woods and forests. Performing ablutions thrice a day, worshipping the Pitris and the deities, pouring libations on the sacred fire, performing those sacrifices and rites that go by the name of Ishti-homa, picking up the grains of Nivara-paddy, eating fruit and roots, and using oil that is
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pressed out from Inguda and castor-seeds are their duties. Having gone through the practices of Yoga and become crowned with (ascetic) success and freed from lust and wrath, they should seat themselves in the attitude called Virasana. Indeed, they should reside in those places which are inaccessible to cowards. 1 Observant of the excellent ordinances relating to Yoga, sitting in summer in the midst of four fires on four sides with the sun overhead, duly practising what is called Manduka Yoga, and always seated in the attitude called Virasana, and lying on bare rocks or the earth, these men, with hearts set upon righteousness, must expose themselves to cold and water and fire. They subsist upon water or air or moss. They use two pieces of stones only for husking their corn. Some of them use their teeth only for such a purpose. They do not keep utensils of any kind (for storing anything for the day to come). Some of them clothe themselves with rags and barks of trees or deer-skins. Even thus do they pass their lives for the measure of time allotted to them, according to the ordinances (set forth in the scriptures). Remaining in woods and forests, they wander within woods and forests, live within them, and are always to be found within them. Indeed, these forest recluses entering into woods and forests live within them as disciples, obtaining a preceptor, live with him. The performance of the rites of Homa is their duty, as also the observance of the five sacrifices. A due observance of the rules about distribution (in respect of time) of the fivefold sacrifices as laid down in the Vedas, devotion to (other) sacrifices, forming the eighth, observance of the Chaturmasya, performance of the Paurnamasya, and other sacrifices, and performance of the daily sacrifices, are the duties of these men dissociated from wives, freed from every attachment, and cleansed from every sin. Indeed, they should live even thus in the forest. The sacrificial ladle and the water-vessel are their chief wealth. They are always devoted to the three fires. Righteous in their conduct and adhering to the path of virtue, they attain to the highest end. These Munis, crowned with (ascetic) success and ever devoted to the religion of Truth, attain to the highly sacred region of Brahman or the eternal region of Soma. O auspicious goddess, I have thus recited to thee, in brief, the outlines of the religion that is followed by forest recluses and that has many practices in detail.'
"Uma said, 'O holy one, O lord of all creatures, O thou that art worshipped by all beings, I desire to hear what the religion is of those Munis that are followers of the scriptures treating of ascetic success. Do thou recite it to me. Residing in woods and forests and well-accomplished in the scriptures of success, some amongst them live and act as they like, without being restrained by particular practices; others have wives. How, indeed, have their practices been laid down?'
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"Mahadeva said, 'O goddess, the shaving of the head and the wearing of the brown robes are the indications of those recluses that rove about in freedom; while the indications of those that sport with wedded wives consist in passing their nights at home. Performing ablutions there times a day is the duty of the classes, while the Homa, with water and fruits from the wilderness, belongs to the wedded recluses as performed by the Rishis in general. Absorption, Yoga-meditation, and adherence to those duties that constitute piety and that have been laid down as such (in the scriptures and the Vedas) are some of the other duties prescribed for them. All those duties also of which I have spoken to thee before as appertaining to recluses residing in forests, are the duties of these also. Indeed, if those duties are observed, they that observe them, attain to the rewards that attach to severe penances. Those forest recluses that lead wedded lives should confine the gratification of their senses to these wedded wives of theirs. By indulging in sexual congress with their wives at only those times when their seasons come, they conform to the duties that have been laid down for them. The religion which these virtuous men are to follow is the religion that has been laid down and followed by the Rishis. With their eyes set upon the acquisition of righteousness, they should never pursue any other object of desire from a sense of unrestrained caprice. That man who makes the gift unto all creatures of an assurance of perfect harmlessness or innocence, freed as his soul becomes from the stain of malice or harmfulness, becomes endued with righteousness. Verily, that person who shows compassion to all creatures, who adopts as a vow a behaviour of perfect sincerity towards al creatures, and who constitutes himself the soul of all creatures, becomes endued with righteousness. A bath in all the Vedas, and a behaviour of sincerity towards all creatures, are looked upon as equal in point of merit; or, perhaps, the latter is a little distinguished above the other in point of merit. Sincerity, it has been said, is Righteousness; while insincerity or crookedness is the reverse. That man who conducts himself with sincerity becomes endued with Righteousness. The man who is always devoted to sincerity of behaviour, succeeds in attaining to a residence among the deities. Hence, he who wishes to achieve the merit of righteousness should become endued with sincerity. Possessed of a forgiving disposition and of self-restraint, and with wrath under complete subjection, one should transform oneself into an embodiment of Righteousness and become freed from malice. Such a man, who becomes devoted, besides, to the discharge of all the duties Religion, becomes endued with the merit of Righteousness. Freed from drowsiness and procrastination, the pious person, who adheres to the path of Righteousness to the best of his power, and becomes possessed of pure conduct, and who is venerable in years, comes to be regarded as equal to Brahma himself.'
"Uma said. By what course of duties, O god, do those ascetics who are attached to their respective retreats and possessed of wealth of
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penances, succeed in becoming endued with great splendour? By what acts again, do kings and princes who are possessed of great wealth, and others who are destitute of wealth, succeed in obtaining high rewards? By what acts, O god, do denizens of the forest succeed in attaining to that place which is eternal and in adorning their persons with celestial sandal-paste? O illustrious god of three eyes, O destroyer of the triple city, do thou dispel this doubt of mine connected with the auspicious subject of the observance of penances by telling everything in detail.'
"The illustrious deity said, 'Those who observe the vows relating to fasts and restrain their senses, who abstain from injury of any kind to any creature, and who practise truthfulness of speech, attain to success and ascending to Heaven sport in felicity with the Gandharvas as their companions, freed from every kind of evil. The righteous souled man who lies down in the attitude which appertains to Manduka-Yoga, and who properly and according to the ordinance performs meritorious acts after having taken the Diksha, sports in felicity in the next world in the company of the Nagas. That man who lives in the company of deer and subsists upon such grass and vegetables as fall off from their mouths, and who has undergone the Diksha and attends to the duties attached to it, succeeds in attaining to Amaravati (the mansions of Indra). That man who subsists upon the moss he gathers and the fallen leaves of trees that he picks up, and endures all the severities of cold, attains to very high place. That man who subsists upon either air or water, or fruits and roots, attains in after life to the affluence that belongs to the Yakshas and sports in felicity in the company of diverse tribes of Apsaras. Having practised for two and ten years, according to the rites laid down in the ordinances, the vow relating to the endurance of the five fires in the summer season, one becomes in one's next life a king. That man who, having observed vows with respect to food, practises penances for two and twelve years, carefully abstaining from all interdicted food, taken at forbidden hours, during the periods becomes in his next life a ruler of earth. 1 That man who sits and lies on the bare ground with the cope of the firmament alone for his shelter, observes the course of duties that attach to Diksha, and then casts off his body by abstaining from all food, attains to great felicity in Heaven. The rewards of one who sits and lies down upon the bare ground (with the welkin alone for his shelter) are said to be excellent vehicles and beds, and costly mansions possessed of the resplendence of the moon, O lady! That man who, having subsisted upon abstemious diet and observed diverse excellent vows, lives depending upon his own self and then casts off his body by abstaining from all food, succeeds in ascending to heaven and enjoying all its felicity. That man who, having lived in entire dependence upon his own self, observes for two and ten years the duties that appertain to Diksha, and at last casts
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off his body on the great ocean, succeeds in attaining to the regions of Varuna after death. That man who, living in entire dependence upon his own self observes the duties that attach to Diksha for two and ten years, and pierces his own feet with a sharp stone, attains to the felicity of the region that belongs to the Guhyakas. He who cultivates self with the aid of self, who frees himself from the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc), who is freed from every kind of attachment, and who mentally observes for two and ten years such a course of conduct after Diksha, attains to Heaven and enjoys every happiness with the deities as his companions. He who lives in entire dependence upon his own self and observes for two and ten years the duties that attach to Diksha and finally casts off his body on the fire as an oblation to the deities, attains to the regions of Brahman and is held in high respect there. That regenerate man, O goddess, who having properly gone through the Diksha keeps his senses under subjugation, and placing his Self on Self frees himself from the sense of meum, desirous of achieving righteousness, and sets out, without a covering for his body, after the due observance of the duties of Diksha for two and ten years and after having placed his sacred fire on a tree, and walks along the path that belongs to heroes and lies down (when need for lying down comes) in the attitude of heroes, and conducts himself always after the manner of heroes, certainly attains to the end that is reserved for heroes. 1 Such a man repairs to the eternal region of Sakra where he becomes crowned with the fruition of all his wishes and where he sports in joy, his person decked with garlands of celestial flowers and celestial perfumes. Indeed, that righteous souled person lives happily in Heaven, with the deities as his companions. The hero, observant of the practices of heroes and devoted to that Yoga which belongs to heroes, living in the practice of Goodness, having renounced everything, having undergone the Diksha and subjugated his senses, and observing purity of both body and mind, is sure to attain to that path which is reserved for heroes. Eternal regions of happiness are his. Riding on a car that moves at the will of the rider, he roves through all those happy regions as he likes. Indeed, dwelling in the region of Sakra, that blessed person always sports in joy, freed from every calamity."

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Footnotes

297:1 Swasarirapa-jivishu implies persons that do not stand in need of the services of others for the support of their bodies.
298:1 The great forests are called Virasthana for cowards cannot enter or reside in them.
300:1 Marum samsadhya implies abstention from even air and water as food or means of subsistence.
301:1 It should be noted that the word Vira in the various compounds in which, it occurs here, does not mean heroes of war. On the other hand, it signifies heroes of righteousness and penances. The path of heroes is the forest, for cowards cannot go there. The attitude of heroes (Virasana) is a kind of attitude for Yogins to sit in.

 

 

Book 13
Chapter 143

 

 

1 [y]
      brāhmaṇān arcase rājan satataṃ saṃśitavratān
      kaṃ tu karmodayaṃ dṛṣṭvā tān arcasi narādhipa
  2 kāṃ vā brāhmaṇa pūjāyāṃ vyuṣṭiṃ dṛṣṭvā mahāvrata
      tān arcasi mahābāho sarvam etad vadasva me
  3 [bh]
      eṣa te keśacaḥ sarvam ākhyāsyati mahāmatiḥ
      vyuṣṭaṃ brāhmaṇa pūjāyāṃ dṛṣṭavyuṣṭir mahāvratāḥ
  4 balaṃ śrotre vān manaś cakṣuṣī ca; jñānaṃ tathā na viśuddhaṃ mamādya
      dehanyāso nāticirān mato me; na cātitūrṇaṃ savitādya yāti
  5 uktā dharmā ye purāṇe mahānto; brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ ca
      paurāṇaṃ ye daṇḍdam upāsate ca; śeṣaṃ kṛṣṇād upaśikṣasva pārtha
  6 ahaṃ hy ena vedmi tattvena kṛṣṇaṃ; yo 'yaṃ hi yac cāsya balaṃ purāṇam
      ameyātmā keśavaḥ kauravendra; so 'yaṃ dharmaṃ vakṣyati saṃśayeṣu
  7 kṛṣṇaḥ pṛthvīm asṛjat khaṃ divaṃ ca; varāho 'yaṃ bhīmabalaḥ purāṇaḥ
      asya cādho 'thāntarikṣaṃ divaṃ ca; diśaś catasraḥ pradiśaś catasraḥ
      sṛṣṭis tathaiveyam anuprasūtā; sa nirmame viśvam idaṃ purāṇam
  8 asya nābhyāṃ puṣkaraṃ saṃprasūtaṃ; yatrotpannaḥ svayam evāmitaujāḥ
      yenācchinnaṃ tat tamaḥ pārtha ghoraṃ; yat tat tiṣṭhaty arṇavaṃ tarjayānam
  9 kṛte yoge dharma āsīt samagras; tretākāle jñānam anuprapannaḥ
      balaṃ tv āsīd dvāpare pārtha kṛṣṇaḥ; kalāv adharmaḥ kṣitim ājagāma
  10 sa pūrvadevo nijaghāna daityān; sa pūrvadevaś ca babhūva samrāṭ
     sa bhūtānāṃ bhāvano bhūtabhavyaḥ; sa viśvasyāsya jagataś cāpi goptā
 11 yadā dharmo glāyati vai surāṇāṃ; tadā kṛṣṇo jāyate mānuṣeṣu
     dharme sthitvā sa tu vai bhāvitātmā; parāṃś ca lokān aparāṃś ca yāti
 12 tyājyāṃs tyaktvāthāsurāṇāṃ vadhāya; kāryākārye kāraṇaṃ caiva pārtha
     kṛtaṃ kariṣyat kriyate ca devo; muhuḥ somaṃ viddhi ca śakram etam
 13 sa viśvakarmā sa ca viśvarūpaḥ; sa viśvabhṛd viśvakṛg viśvajic ca
     sa śūlabhṛc choṇita bhṛt karālas; taṃ karma bhir viditaṃ vai stuvanti
 14 taṃ gandharvāpsarasaś ca nityam; upatiṣṭhante vibudhānāṃ śatāni
     taṃ rākṣasāś ca parisaṃvahante; rāyaḥ poṣaḥ sa vijigīṣur ekaḥ
 15 tam adhvare śaṃsitāraḥ stuvanti; rathaṃtare sāmagāś ca stuvanti
     taṃ brāhmaṇā brahma mantraiḥ stuvanti; tasmai havir adhvaryavaḥ kalpayanti
 16 sa paurāṇīṃ brahma guhāṃ praviṣṭo; mahī satraṃ bhāratāgre dadarśa
     sa caiva gām uddadhārāgrya karmā; vikṣobhya daityān uragān dānavāṃś ca
 17 tasya bhakṣān vividhān vedayanti; tam evājau vāhanaṃ vedayanti
     tasyāntarikṣaṃ pṛthivī divaṃ ca; sarvaṃ vaśe tiṣṭhati śāśvatasya
 18 sa kumbharetāḥ sasṛje purāṇaṃ; yatrotpannam ṛṣim āhur vasiṣṭham
     sa mātariśvā vibhur aśvavājī; sa raśmimān savitā cādi devaḥ
 19 tenāsurā vijitāḥ sarva eva; tasya vikrāntair vijitānīha trīṇi
     sa devānāṃ mānuṣāṇāṃ pitṝṇāṃ; tam evāhur yajñavidāṃ vitānam
 20 sa eva kālaṃ vibhajann udeti; tasyottaraṃ dakṣiṇaṃ cāyane dve
     tasya evordhvaṃ tiryag adhaś caranti; gabhastayo medinīṃ tāpayantaḥ
 21 taṃ brāhmaṇā veda vido juṣanti; tasyādityo bhām upayujya bhāti
     sa māsi māsy adhvara kṛd vidhatte; tam adhvare veda vidaḥ paṭhanti
 22 sa ekayuk cakram idaṃ trinābhi; saptāśvayuktaṃ vahate vai tridhāmā
     mahātejāḥ sarvagaḥ sarvasiṃhaḥ; kṛṣṇo lokān dhārayate tathaikaḥ
     aśnann anaśnaṃś ca tathaiva dhīraḥ; kṛṣṇaṃ sadā pārtha kartāram ehi
 23 sa ekadā kakṣagato mahātmā; tṛpto vibhuḥ khāṇḍave dhūmaketuḥ
     sa rākṣasān uragāṃś cāvajitya; sarvatra gaḥ sarvam agnau juhoti
 24 sa evāśvaḥ śvetam aśvaṃ prayacchat; sa evāśvān atha sarvāṃś cakāra
     trivandhuras tasya rathas tricakras; trivṛc chirāś caturasraś ca tasya
 25 sa vihāyo vyadadhāt pañca nābhiḥ; sa nirmame gāṃ divam antarikṣam
     evaṃ ramyān asṛjat parvatāṃś ca; hṛṣīkeśo 'mitadīptāgnitejāḥ
 26 sa laṅghayan vai sarito jighāṃsan; sa taṃ vajraṃ praharantaṃ nirāsa
     sa mahendraḥ stūyate vai mahādhvare; viprair eko ṛk sahasraiḥ purāṇaiḥ
 27 durvāsā vai tena nānyena śakyo; gṛhe rājan vāsayituṃ mahaujāḥ
     tam evāhur ṛṣim ekaṃ purāṇaṃ; sa viśvakṛd vidadhāty ātmabhāvān
 28 vedāṃś ca yo vedayate 'dhidevo; vidhīṃś ca yaś cāśrayate purāṇān
     kāme vede laukike yat phalaṃ ca; viṣvaksenen sarvam etat pratīhi
 29 jyotīṃṣi śuklāni ca sarvaloke; trayo lokā lokapātrās trayaś ca
     trayo 'gnayo vyāhṛtayaś ca tisraḥ; sarve devā devakīputra eva
 30 saṃvatsaraḥ sa ṛtuḥ so 'rdhamāsaḥ; so 'horātraḥ sakalā vai sa kāṣṭhāḥ
     mātrā muhūrtāś ca lavāḥ kṣaṇāś ca; viṣvaksene sarvam etat pratīhi
 31 candrādityau grahanakṣatratārāḥ; sarvāṇi darśāny atha paurṇamāsyaḥ
     nakṣatrayogā ṛtavaś ca pārtha; viṣvaksenāt sarvam etat prasūtam
 32 rudrādityā vasavo 'thāśvinau ca; sādhyā viśve marutāṃ ṣaḍ gaṇāś ca
     prajāpatir deva mātāditiś ca; sarve kṛṣṇād ṛṣayaś caiva sapta
 33 vāyur bhūtvā vikṣipate ca viśvam; agnir bhūtvā dahate viśvarūpaḥ
     āpo bhūtvā majjayate ca sarvaṃ; brahmā bhūtvā sṛjate viśvasaṃghān
 34 vedyaṃ ca yad vedayate ca vedān; vidhiś ca yaś cāśrayate vidheyān
     dharme ca vede va bale ca sarvaṃ; carācaraṃ keśavaṃ tvaṃ pratīhi
 35 jyotir bhūtaḥ paramo 'sau purastāt; prakāśayan prabhayā viśvarūpaḥ
     apaḥ sṛṣṭvā hy ātmabhūr ātmayoniḥ; purākarot sarvam evātha viśvam
 36 ṛtūn utpātān vividhāny adbhutāni; meghān vidyut sarvam airāvataṃ ca
     sarvaṃ kṛṣṇāt sthāvaraṃ jaṅgamaṃ ca; viśvākhyātād viṣṇum enaṃ pratīhi
 37 viśvāvāsaṃ nirguṇaṃ vāsudevaṃ; saṃkarṣaṇaṃ jīvabhūtaṃ vadanti
     tataḥ pradyumnam aniruddhaṃ caturtham; ājñāpayaty ātmayonir mahātmā
 38 sa pañcadhā pañcajanopapannaṃ; saṃcodayan viśvam idaṃ sisṛkṣuḥ
     tataś cakārāvani mārutau ca; khaṃ jyotir āpaś ca tathaiva pārtha
 39 sa sthāvaraṃ jaṅgamaṃ caivam etac; caturvidhaṃ lokam imaṃ ca kṛtvā
     tato bhūmiṃ vyadadhāt pañca bījāṃ; dyauḥ pṛthivyāṃ dhāsyati bhūri vāri
     tena viśvaṃ kṛtam etad dhi rājan; sa jīvayaty ātmanaivātma yoniḥ
 40 tato devān asurān mānuṣāṃś ca; lokān ṛṣīṃś cātha pitṝn prajāś ca
     samāsena vividhān prāṇilokān; sarvān sadā bhūtapatiḥ sisṛkṣuḥ
 41 śubhāśubhaṃ sthāvaraṃ jaṅgamaṃ ca; viṣvaksenāt sarvam etat pratīhi
     yad vartate yac ca bhaviṣyatīha; sarvam etat keśavaṃ tvaṃ pratīhi
 42 mṛtyuś caiva prāṇinām antakāle; sākṣāt kṛṣṇaḥ śāśvato dharmavāhaḥ
     bhūtaṃ ca yac ceha na vidma kiṃ cid; viṣvaksenāt sarvam etat pratīhi
 43 yat praśastaṃ ca lokeṣu puṇyaṃ yac ca śubhāśubham
     tat sarvaṃ keśavo 'cintyo viparītam ato bhavet
 44 etādṛśaḥ keśavo 'yaṃ svayaṃ bhūr; nārāyaṇaḥ paramaś cāvyayaś ca
     madhyaṃ cāsya jagatas tasthuṣaś ca; sarveṣāṃ bhūtānāṃ prabhavaś cāpyayaś ca

SECTION CXLIII

"Uma said, 'O holy one, O thou that didst tear off the eyes of Bhaga and the teeth of Pushan, O destroyer of the sacrifice of Daksha, O three-eyed deity, I have a great doubt. In days of yore, the Self-born One created the four orders. Through the evil consequence of what acts cloth a Vaisya become a Sudra? Through what acts doth a Kshatriya become a Vaisya and a regenerate person (Brahmana) becomes a Kshatriya? By what means may such degradation of castes be prevented? Through what acts does a Brahmana take birth in his next life, in the Sudra order? Through what acts, O puissant deity, does a Kshatriya also descend to the status of Sudra? O sinless one, O lord of all created beings, do thou, O illustrious one, dispel this doubt of mine. How, again, can the three other orders naturally succeed in attaining to the status of Brahmanhood?'
"The illustrious one said, 'The status of a Brahmana, O goddess, is exceedingly difficult to attain. O auspicious lady, one becomes a Brahmana through original creation or birth. After the same manner the Kshatriya, the Vaisya, and the Sudra, all become so through original creation. Even this is my opinion 1. He, however, that is born a Brahmana falls away from his status through his own evil acts. Hence, the Brahmana, after having attained to the status of the first order, should always protect it (by his acts). If one, who is a Kshatriya or Vaisya, lives in the practice of those duties that are assigned to the Brahmana, after the manner of a Brahmana he becomes (in his next life) a Brahmana. That Brahmana who casts off the duties of his order for following those assigned for the Kshatriya, is regarded as one that has fallen away from the status of a Brahmana and that has become a Kshatriya. That Brahmana of little understanding, who, impelled by cupidity and folly, follows the practices assigned to Vaisyas forgetful of his status as a Brahmana that is exceedingly difficult to attain, comes to be regarded as one that has become a Vaisya. Similarly, one that is a Vaisya by birth may, by following the practices of a Sudra, become a Sudra. Indeed, a Brahmana, falling away from the duties of his own order, may descend to the status of even a Sudra, Such a Brahmana, falling away from the order of his birth and turned out of it, without attaining to the region of Brahmana (which is his goal if he duly observes his own duties), sinks into Hell and in his next birth becomes born as a Sudra. A highly blessed Kshatriya or a Vaisya, that abandons those practices of his that are consistent with the duties laid down for his order, and follows the practices laid down for the Sudra, falls away from his own order and becomes a person of mixed caste. It is in this way that a Brahmana. or a Kshatriya, or a
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[paragraph continues] Vaisya, sinks into the status of a Sudra. That man who has attained to clearness of vision through practice of the duties of his own order, who is endued with knowledge and science, who is pure (in body and mind), who is conversant with every duty and devoted to the practice of all his duties, is sure to enjoy the rewards of righteousness. I shall now recite to thee, O goddess, a saying uttered by Brahma (the Self-born) on this subject. Those that are righteous and desirous of acquiring merit always pursue with firmness the culture of the soul. The food that comes from cruel and fierce persons is censurable. So also is the food that has been cooked for serving a large number of persons. The same is said of the food that is cooked in view of the first Sraddha of a deceased person. So also is the food that is stained in consequence of the usual faults and the food that is supplied by a Sudra. These should never be taken by a Brahmana at any time 1. The food of a Sudra, O goddess, is always disapproved of by the high-souled deities. Even this, I think, is the authority enunciated by the Grandsire with his own mouth. If a Brahmana, who has set up the sacred fire and who performs sacrifices, were to die with any portion of a Sudra's food remaining undigested in his stomach, he is sure to take birth in his next life as a Sudra. In consequence of those remains of a Sudra's food in his stomach, he falls away from the status of a Brahmana. Such a Brahmana becomes invested with the status of a Sudra. There is no doubt in this. This Brahmana in his next life becomes invested with the status of that order upon whose food he subsists through life or with the undigested portion of whose food in his stomach he breathes his last. 2 That man who, having attained to the auspicious status of a Brahmana which is so difficult to acquire, disregards it and eats interdicted food, falls away from his high status. That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or mean in his behaviour, or a thief, or who breaks his vows, or becomes impure, or unmindful of his Vedic studies, or sinful, or characterised by cupidity, or guilty of cunning or cheating, or who does not observe vows, or who weds a Sudra woman, or who derives his subsistence by pandering to the lusts of other people or who sells the Soma plant, or who serves a person of an order below his, falls away from his status of Brahmanahood. 3 That Brahmana
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who violates the bed of his preceptor, or who cherishes malice towards him, or who takes pleasure in speaking ill of him, falls away from the status of Brahmanahood even if he be conversant with Brahman. By these good acts, again, O goddess, when performed, a Sudra becomes a Brahmana, and a Vaisya becomes a Kshatriya. The Sudra should perform all the duties laid down for him, properly and according to the ordinance. He should always wait, with obedience and humility, upon person of the three other orders and serve them with care. Always adhering to the path of righteousness, the Sudra should cheerfully do all this. He should honour the deities and persons of the regenerate orders. He should observe the vow of hospitality to all persons. With senses kept under subjection and becoming abstemious in food, he should never approach his wife except in her season. He should ever search after persons that are holy and pure. As regards food, he should eat that which remains after the needs of all persons have been satisfied. If, indeed, the Sudra desires to be a Vaisya (in his next life), he should also abstain from meat of animals not slain in sacrifices. If a Vaisya wishes to be a Brahmana (in his next life), he should observe even these duties. He should be truthful in speech, and free from pride or arrogance. He should rise superior to all pairs of opposites (such as heat and cold, joy and sorrow, etc.) He should be observant of the duties of peace and tranquillity. He should adore the deities in sacrifices, attend with devotion to the study and recitation of the Vedas, and become pure in body and mind. He should keep his senses under subjection, honour the Brahmanas, and seek the welfare of all the orders. Leading the domestic mode of life and eating only twice a day at the prescribed hours he should gratify his hunger with only such food as remains after the needs have been satisfied of all the members of his family with dependants and guests. He should be abstemious in food, and act without being impelled by the desire of reward. He should be free from egotism. He should adore the deities in the Agnihotra and pour libations according to the ordinance. Observing the duties of hospitality towards all persons, he should, as already said, eat the food that remains after serving all others for whom it has been cooked. He should, according to the ordinance laid down, worship the three fires. Such a Vaisya of pure conduct takes birth in his next life in a high Kshatriya family. 1 If a Vaisya, after having taken birth as a Kshatriya, goes through the usual purificatory rites, becomes invested with the sacred thread, and betakes himself to the observance of vows, he becomes, in his next life, an honoured Brahmana. Indeed, after his birth as a Kshatriya, he should make presents, adore the deities in great sacrifices with plentiful Dakshinas, study the Vedas, and desirous
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of attaining to Heaven should worship the three fires. He should interfere for dispelling the sorrows of the distressed, and should always righteously cherish and protect those subjects that own his sway. He should be truthful, and do all acts that have truth in them, and seek happiness in conduct like this. He should award punishments that are righteous, without laying aside the rod of chastisement for good. He should induce men to do righteous deeds. Guided by considerations of policy (in the matter of swaying his people), he should take a sixth of the produce of the fields. 1 He should never indulge in sexual pleasure, but live cheerfully and in independence, well-conversant with the science of Wealth or Profit. Of righteous soul, he should seek his wedded spouse only in her season. He should always observe fasts, keep his soul under control, devote himself to the study of the Vedas, and be pure in body and mind. He should sleep on blades of Kusa grass spread out in his fire, chamber. He should pursue the aggregate of Three (viz., Righteousness, Wealth, and Pleasure), and be always cheerful. Unto Sudras desirous of food, he should always answer that it is ready. He should never desire any thing from motives of gain or pleasure. He should worship the Pitris and gods and guests. In his own house he should live the life of a mendicant. He should duly adore the deities in his Agnihotra, morning, noon, and evening every day, by pouring libations agreeably to the ordinance. With his face turned towards the foe, he should cast off his life-breath in battle fought for the benefit of kine and Brahmanas. Or he may enter the triple fires sanctified with Mantras and cast off his body. By pursuing this line of conduct he takes birth in his next life as a Brahmana. Endued with knowledge and science, purified from all dross, and fully conversant with the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is with the aid of these acts, O goddess, that a person who has sprung from a degraded order, viz., a Sudra, may become a Brahmana refined of all stains and possessed of Vedic lore, One that is a Brahmana, when he becomes wicked in conduct and observes no distinction in respect of food, falls away from the status of Brahmanahood and becomes a Sudra. Even a Sudra, O goddess, that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a Brahmana. This has been said by the Self-born Brahmana himself. When a pious nature and pious deeds are noticeable in even a Sudra, he should, according to my opinion, be held superior to a person of the three regenerate classes. Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A
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[paragraph continues] Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana. The status of Brahma, O auspicious lady, is equal wherever it exists. Even this is my opinion. He, indeed, is a Brahmana in whom the status of Brahma exists,--that condition which is bereft of attributes and which has no stain attached to it. The boon-giving Brahma, while he created all creatures, himself said that the distribution of human beings into the four orders dependent on birth is only for purposes of classification. The Brahmana is a great field in this world,--a field equipped with feet for it moves from place to place. He who plants seeds in that field, O beautiful lady, reaps the crop in the next world. That Brahmana who wishes to achieve his own good should always live upon the remains of the food that may be there in his house after gratifying the needs of all others. He should always adhere to the path of righteousness. Indeed, he should tread along the path that belongs to Brahma. He should live engaged in the study of the Samhitas and remaining at home he should discharge all the duties of a householder. He should always be devoted to the study of the Vedas, but he should never derive the means of subsistence from such study. That Brahmana who always conducts himself thus, adhering to the path of righteousness, worshipping his sacred fire, and engaged in the study of the Vedas, comes to be regarded as Brahma. The status of a Brahmana once gained, it should always be protected with care, O thou of sweet smiles, by avoiding the stain of contact with persons born in inferior orders, and by abstaining from the acceptance of gifts. I have thus told thee a mystery, viz., the manner in which a Sudra may become a Brahmana, or that by which a Brahmana falls away from his own pure status and becomes a Sudra."

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Footnotes

302:1 Nisargat is literally through creation or original nature, or birth. Of course, what is implied is that one becomes a Brahmana, or Kshatriya, or Vaisya or Sudra, through original creation as such, by the Self-born, that is, birth.
303:1 Ugra means a fierce or cruel person. It is also applied to signify a person of a mixed caste whose occupation is the slaughter of animals in the chase. The commentator is silent. I think, the food supplied by a fierce or cruel person is meant here, What is said in this verse is that the several kinds of food spoken of here should be renounced by a good Brahmana.
303:2 The sense is this: if a Brahmana dies with any portion of the food of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during life he subsists upon food supplied to him by a Sudra, a Vaisya, or a Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or a Kshatriya.
303:3 Kundasin means a pander. It may also imply one who eats from off the vessel in which the food eaten has been cooked without, that is, using plates or leaves.
304:1 The sense seems to be this: a Vaisya ultimately becomes a Brahmans by observing the duties indicated in verses 30 to 33. As the immediate reward, however, of his observance of these duties, he becomes a great Kshatriya. What he should next do in order to become a Brahmana is said in the verses that follow.
305:1 This may, besides, imply the taking of a sixth portion of the merits acquired by his subjects through the righteous deeds they perform.

 

 

Book 13
Chapter 144

 

 

 

1 [y]
      brūhi brāhmaṇa pūjāyāṃ vyuṣṭiṃ tvaṃ madhusūdana
      vettā tvam asya cārthasya veda tvāṃ hi pitāmahaḥ
  2 [vā]
      śṛṇuṣvāvahito rājan dvijānāṃ bharatarṣabha
      yathātattvena vadato guṇān me kurusattama
  3 pradyumnaḥ paripapraccha brāhmaṇaiḥ parikopitaḥ
      kiṃ phalaṃ brāhmaṇeṣv asti pūjāyāṃ madhusūdana
      īśvarasya satas tasya iha caiva paratra ca
  4 sadā dvijātīn saṃpūjya kiṃ phalaṃ tatra mānada
      etad brūhi pitaḥ sarvaṃ sumahān saṃśayo 'tra me
  5 ity uktavacanas tena pradyumnena tadā tv aham
      pratyabruvaṃ mahārāja yat tac chṛṇu samāhitaḥ
  6 vyuṣṭiṃ brāhmaṇa pūjāyāṃ raukmiṇeya nibodha me
      ete hi somarājāna īśvarāḥ sukhaduḥkhayoḥ
  7 asmiṁl loke raukmiṇeya tathāmuṣmiṃś ca putraka
      brāhmaṇa pramukhaṃ saukhyaṃ na me 'trāsti vicāraṇā
  8 brāhmaṇa pramukhaṃ vīryam āyuḥ kīrtir yaśobalam
      lokā lokeśvarāś caiva sarve brāhmaṇa pūrvakāḥ
  9 tat kathaṃ nādriyeyaṃ vai īśvaro 'smīti putraka
      mā te manyur mahābāho bhavatv atra dvijān prati
  10 brāhmaṇo hi mahad bhūtam asmiṁl loke paratra ca
     bhasma kuryur jagad idaṃ kruddhāḥ pratyakṣadarśinaḥ
 11 anyān api sṛjeyuś ca lokāṁl lokeśvarāṃs tathā
     kathaṃ teṣu na varteya samyag jñānāt sutejasaḥ
 12 avasan madgṛhe tāta brāhmaṇo hari piṅgalaḥ
     cīravāsā bilvadaṇḍī dīrghaśmaśru nakhādimān
     dīrghyebhyaś ca manuṣyebhyaḥ pramāṇād adhiko bhuvi
 13 sa sma saṃcarate lokān ye divyā ye ca mānuṣāḥ
     imā gāthā gāyamānaś catvareṣu sabhāsu ca
 14 durvāsasaṃ vāsayet ko brāhmaṇaṃ satkṛtaṃ gṛhe
     paribhāṣāṃ ca me śrutvā ko nu dadyāt pratiśrayam
     yo māṃ kaś cid vāsayeta na sa māṃ kopayed iha
 15 taṃ sma nādriyate kaś cit tato 'haṃ tam avāsayam
 16 sa sma bhuṅkte sahasrāṇāṃ bahūnām annam ekadā
     ekadā smālpakaṃ bhuṅkte na vaiti ca punar gṛhān
 17 akasmāc ca prahasati tathākasmāt praroditi
     na cāsya vayasā tulyaḥ pṛthivyām abhavat tadā
 18 so 'smad āvasathaṃ gatvā śayyāś cāstaraṇāni ca
     kanyāś cālaṃ kṛtā dagdhvā tato vyapagataḥ svayam
 19 atha mām abravīd bhūyaḥ sa muniḥ saṃśitavrataḥ
     kṛṣṇa pāyasam icchāmi bhoktum ity eva sa tvaraḥ
 20 sadaiva tu mayā tasya cittajñena gṛhe janaḥ
     sarvāṇy evānna pānāni bhakṣyāś coccāvacās tathā
     bhavantu satkṛtānīti pūrvam eva pracoditaḥ
 21 tato 'haṃ jvalamānaṃ vai pāyasaṃ pratyavedayam
     tad bhuktvaiva tu sa kṣipraṃ tato vacanam abravīt
     kṣipram aṅgāni limpasva pāyaseneti sa sma ha
 22 avimṛśyaiva ca tataḥ kṛtavān asmi tat tathā
     tenocchiṣṭena gātrāṇi śiraś caivābhyamṛkṣayam
 23 sa dadarśa tadābhyāśe mātaraṃ te śubhānanām
     tām api smayamānaḥ sa pāyasenābhyalepayat
 24 muniḥ pāyasadigdhāṅgīṃ rathe tūrṇam ayojayat
     tam āruhya rathaṃ caiva niryayau sa gṛhān mama
 25 agnivarṇo jvalan dhīmān sa dvijo rathaduryavat
     pratodenātudad bālāṃ rukmiṇīṃ mama paśyataḥ
 26 na ca me stokam apy āsīd duḥkham īrṣyā kṛtaṃ tadā
     tataḥ sa rājamārgeṇa mahatā niryayau bahiḥ
 27 tad dṛṣṭvā mahad āścaryaṃ dāśārhā jātamanyavaḥ
     tatrājalpan mithaḥ ke cit samābhāṣya parasparam
 28 brāhmaṇā eva jāyeran nānyo varṇaḥ kathaṃ cana
     ko hy enaṃ ratham āsthāya jīved anyaḥ punān iha
 29 āśīviṣaviṣaṃ tīkṣṇaṃ tatas tīkṣṇataraṃ viṣam
     brahmāśīviṣa dagdhasya nāsti kaś cic cikitsakaḥ
 30 tasmin vrajati durdharṣe prāskhalad rukmiṇī pathi
     tāṃ nāmarṣayata śrīmāṃs tatas tūrṇam acodayat
 31 tataḥ paramasaṃkruddho rathāt praskandya sa dvijaḥ
     padātir utpathenaiva prādhāvad dakṣiṇāmukhaḥ
 32 tam utpathena dhāvantam anvadhāvaṃ dvijottamam
     tathaiva pāyasādigdhaḥ prasīda bhagavann iti
 33 tato vilokya tejasvī brāhmaṇo mām uvāca ha
     jitaḥ krodhas tvayā kṛṣṇa prakṛtyaiva mahābhuja
 34 na te 'parādham iha vai dṛṣṭavān asmi suvrata
     prīto 'smi tava govinda vṛṇu kāmān yathepṣitān
     prasannasya ca me tāta paśya vyuṣṭir yathāvidhā
 35 yāvad eva manuṣyāṇām anne bhāvo bhaviṣyati
     yathaivānne tathā teṣāṃ tvayi bhāvo bhaviṣyati
 36 yāvac ca puṇyā lokeṣu tvayi kīrtir bhaviṣyati
     triṣu lokeṣu tāvac ca vaiśiṣṭyaṃ pratipatsyase
     supriyaḥ sarvalokasya bhaviṣyasi janārdana
 37 yat te bhinnaṃ ca dagdhaṃ ca yac ca kiṃ cid vināśitam
     sarvaṃ tathaiva draṣṭāsi viśiṣṭaṃ vā janārdana
 38 yāvad etat praliptaṃ te gātreṣu madhusūdana
     ato mṛtyubhayaṃ nāsti yāvad icchā tavācyuta
 39 na tu pādatale lipte kasmāt te putrakādya vai
     naitan me priyam ity eva sa māṃ prīto 'bravīt tadā
     ity ukto 'haṃ śarīraṃ svam apaśyaṃ śrīsamāyutam
 40 rukmiṇīṃ cābravīt prītaḥ sarvastrīṇāṃ varaṃ yaśaḥ
     kīrtiṃ cānuttamāṃ loke samavāpsyasi śobhane
 41 na tvāṃ jarā vā rogo vā vaivarṇyaṃ cāpi bhāmini
     sprakṣyanti puṇyagandhā ca kṛṣṇam ārādhayiṣyasi
 42 ṣoḍaśānāṃ sahasrāṇāṃ vadhūnāṃ keśavasya ha
     variṣṭhā saha lokyā ca keśavasya bhaviṣyasi
 43 tava mātaram ity uktvā tato māṃ punar abravīt
     prasthitaḥ sumahātejā durvāsā vahnivaj jvalan
 44 eṣaiva te buddhir astu brāhmaṇān prati keśava
     ity uktvā sa tadā putra tatraivāntaradhīyata
 45 tasminn antarhite cāham upāṃśu vratam ādiśam
     yat kiṃ cid brāhmaṇo brūyāt sarvaṃ kuryām iti prabho
 46 etad vratam ahaṃ kṛtvā mātrā te saha putraka
     tataḥ paramahṛṣṭātmā prāviśaṃ gṛham eva ca
 47 praviṣṭamātraś ca gṛhe sarvaṃ paśyāmi tan navam
     yad bhinnaṃ yac ca vai dagdhaṃ tena vipreṇa putraka
 48 tato 'haṃ vismayaṃ prāptaḥ sarvaṃ dṛṣṭvā navaṃ dṛḍham
     apūjayaṃ ca manasā raukmiṇeya dvijaṃ tadā
 49 ity ahaṃ raukmiṇeyasya pṛcchato bharata rṣabha
     māhātmyaṃ dvijamukhyasya sarvam ākhyātavāṃs tadā
 50 tathā tvam api kaunteya brāhmaṇān satataṃ prabho
     pūjayasva mahābhāgān vāgbhir dānairś ca nityadā
 51 evaṃ vyuṣṭim ahaṃ prāpto brāhmaṇānāṃ prasādajām
     yac ca mām āha bhīṣmo 'yaṃ tat satyaṃ bharatarṣabha

 

 

SECTION CXLIV

"Uma said, 'O holy one, O Lord of all beings, O thou that art worshipped by the deities and Asuras equally, tell me what are the duties and derelictions of men. Indeed, O puissant one, resolve my doubts. It is by these three, viz., thought, word, and deed, that men become bound with bonds. It is by these same three that they become freed from those bonds. By pursuing what conduct, O god,--indeed, by what kind of acts,--by what behaviour and attributes and words, do men succeed in ascending to heaven?'
"The god of gods said, 'O goddess, thou art well-conversant with the true import of duties. Thou art ever devoted to righteousness and self-restraint. The question thou hast asked me is fraught with
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the benefit of all creatures. It enhances the intelligence of all persons. Do thou, therefore, listen to the answer. Those persons that are devoted to the religion of Truth, that are righteous and destitute of the indications of the several modes of life, and that enjoy the wealth earned by righteous means, succeed in ascending to heaven. Those men that are freed from all doubts, that are possessed of omniscience, and that have eyes to behold all things, are never enchained by either virtue or sin. Those men that are freed from all attachments can never be bound by the chains of action. They who never injure others in thought, word, or deed, and who never attach themselves to anything, can never be bound by acts. They who abstain from taking the lives of any creature, who are pious in conduct, who have compassion, who regard friends and foes in an equal light and who are self-restrained, can never be bound by acts. Those men that are endued with compassion towards all beings, that succeed in inspiring the confidence of all living creatures, and that have cast off malice in their behaviour, succeed in ascending to heaven. Those men that have no desire to appropriate what belongs to others, that keep themselves aloof from the wedded wives of others, and that enjoy only such wealth as has been earned by righteous means, succeed in ascending to heaven. Those men who behave towards the wives of other people as towards their own mothers and sisters and daughters, succeed in attaining to heaven. Those men that abstain from appropriating what belongs to others, that are perfectly contented with what they possess, and that live depending upon their own destiny, succeed in ascending to heaven. Those men that, in their conduct, always shut their eyes against association with other people's spouses, that are masters of their senses, and that are devoted to righteous conduct, succeed in ascending to heaven. Even this is the path, created by the gods, that the righteous should follow. This is the path, freed from passion and aversion, laid down for the righteous to follow. Those men who are devoted to their own spouses and who seek them only in their seasons, and who turn themselves away from indulgence in sexual pleasure, succeed in ascending to Heaven Conduct marked by charity and penances, and characterised by righteousness of deeds and purity of both body and heart, should be followed by those that are wise for the sake of adding to their merit or for earning their means of subsistence. Those who wish to ascend to Heaven should follow in this track and not in any other.'
"Uma said, 'Tell me, O illustrious deity, O sinless lord of all creatures, what are those words by which one becomes enchained and what are those words by uttering which one may be freed from one's bonds.'
"Maheswara said, 'Those men who never tell lies for either themselves or for others, or in jest or for exciting laughter, succeed in ascending to Heaven. They who never tell lies for earning their subsistence
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or for earning merit or through mere caprice, succeed in ascending to Heaven. They who utter words that are smooth and sweet and faultless, and who welcome all whom they meet with sincerity, succeed in ascending to Heaven. They who never utter words that are harsh and bitter and cruel. and who are free from deceitfulness and evil of every kind, succeed in ascending to Heaven. Those men who never utter words that are fraught with deceit or that cause breach of understanding between friends, and who always speak what is true and what promotes good feelings, succeed in ascending to Heaven. Those men who avoid harsh speeches and abstain from quarrels with others, who are impartial in their behaviour to all creatures, and who have subjugated their souls, succeed in ascending to Heaven. They who abstain from evil speech or sinful conversation, who avoid such speeches as are disagreeable, and who utter only such words as are auspicious and agreeable, succeed in ascending to Heaven. They who never utter, under anger, such words as tear the hearts of other people, and who, even when under the influence of wrath, speak words that are peaceful and agreeable, succeed in ascending to Heaven. The religion, O goddess, appertaining to speech, should always be followed by men. It is auspicious and characterised by truth. They that are possessed of wisdom should always avoid untruth.'
"Uma said, 'Do thou tell me, O god of gods, O wielder of Pinaka, O thou that art highly blessed, what those mental acts or thoughts are by which a person may be enchained.'
"Maheswara said, 'Endued with merit that arises from mental acts, O goddess, one ascends to Heaven. Listen to me, O auspicious one, as I recite to thee what those acts are. Listen to me, O thou of sweet face, how also a mind of ill-regulated features becomes enchained by ill-regulated or evil thoughts. Those men who do not seek even mentally, to take what belongs to others even when they see it lying in a lone forest, succeed in ascending to Heaven. Those men who care not to appropriate what belongs to others even when they see it lying in a house or a village that has been deserted, ascend to Heaven. Those men that do not seek, even mentally, to associate with the wedded spouses of others even when they behold them in deserted places and under the influence of desire, succeed in ascending to Heaven. Those men who, meeting with friends or foes, behave in the same friendly way towards all, succeed in ascending to Heaven. Those men that are possessed of learning and compassion, that are pure in body and mind, that are firm in their adherence to truth, and that are contented with what belongs to them, succeed in ascending to Heaven. Those men that do not bear ill-will to any creature, that do not stand in need of labour for their subsistence, that bear friendly hearts towards all beings, and that entertain compassion towards all, succeed in ascending to Heaven. Those men that are endued with faith, that have compassion, that are holy, that seek the company of holy men,
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and that are conversant with the distinctions between right and wrong, succeed in ascending to Heaven. Those men, O goddess, that are conversant with what the consequences are of good and bad deeds, succeed in ascending to Heaven. Those men that are just in all their dealings, that are endued with all desirable accomplishments, that are devoted to the deities and the Brahmanas, and that are endued with perseverance in the doing of good acts, succeed in ascending to Heaven. All these men, O goddess, succeed in ascending to Heaven through the meritorious consequences of their deeds. What else dost thou wish to hear?'
"Uma said, 'I have a great doubt, O Maheswara, on a subject connected with human beings. It behoveth thee to explain it to me carefully. By what acts does a man succeed, O puissant deity, in acquiring a long life? By what penances also does one acquire a long life? By what acts does one become shortlived on earth? O thou that art perfectly stainless, it behoveth thee to tell me what the consequences are of acts (in the matter of bestowing a long or a short life on the doer). Some are seen to be possessed of great good fortune and some weighted with misfortune. Some are of noble birth while others of ignoble birth. Some are of such repulsive features as if they are made of wood, while others are of very agreeable features at even the first sight. Some appear to be destitute of wisdom while others are possessed of it. Some, again, are seen endued with high intelligence and wisdom, enlightened by knowledge and science. Some have to endure little pain, while others there are that are weighted with heavy calamities. Even such diverse sights are seen with respect to men. It behoveth thee, O illustrious one, to tell me the reason of all this.'
"The god of gods said, 'Verily, O goddess, I shall discourse to thee on the manifestation of the fruits of acts. It is by the rules of that manifestation that all human beings in this world enjoy or endure the consequences of their acts. That man who assumes a fierce aspect for the purpose of taking the lives of other creatures, who arms himself with stout sticks for injuring other creatures, who is seen with uplifted weapons, who slays living creatures, who is destitute of compassion, who always causes agitation to living beings, who refuses to grant protection to even worms and ants, who is endued with cruelty,--one who is such, O goddess, sinks in Hell. One who is endued with an opposite disposition and who is righteous in acts, is born as a handsome man. The man who is endued with cruelty, goes to Hell, while he that is endued with compassion ascends to Heaven. The man who goes to Hell has to endure excruciating misery. One who, having sunk in Hell, rises therefrom, take birth as a man endued with short life. That man who is addicted to slaughter and injury, O goddess, becomes, through his sinful deeds, liable to destruction. Such a person becomes disagreeable to all creatures and endued with a short life. That man who belongs to what is called the White class, who abstains from the slaughter of living creatures, who has
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thrown away all weapons, who never inflicts any chastisement on any body, who never injures any creatures, who never causes any body to slay creatures for him, who never slays or strikes even when struck or attempted to be slain, who never sanctions or approves an act of slaughter, who is endued with compassion towards all creatures, who behaves towards others as towards his own self,--such a superior man, O goddess, succeeds in attaining to the status of a deity. Filled with joy, such a man enjoys diverse kinds of luxurious articles. If such a person ever takes birth in the world of men, he becomes endued with longevity and enjoys great happiness. Even this is the way of those that are of righteous conduct and righteous deeds and that are blessed with longevity, the way that was indicated by the Self-born Brahman himself and that is characterised by abstention from the slaughter of living creatures.'"

 

Book 13
Chapter 145

 

 

 

1 [y]
      durvāsasaḥ prasādāt te yat tadā madhusūdana
      avāptam iha vijñānaṃ tan me vyākhyātum arhasi
  2 mahābhāgyaṃ ca yat tasya nāmāni ca mahātmanaḥ
      tattvato jñātum icchāmi sarvaṃ matimatāṃ vara
  3 [vā]
      hanta te kathayiṣyāmi namaskṛtvā kapardine
      yad avāptaṃ mahārāja śreyo yac cārjitaṃ yaśaḥ
  4 prayataḥ prātar utthāya yad adhīye viśāṃ pate
      prāñjaliḥ śatarudrīyaṃ tan me nigadataḥ śṛṇu
  5 prajāpatis tat sasṛje tapaso 'nte mahātapāḥ
      śaṃkaras tv asṛjat tāta prajāḥ sthāvarajaṅgamāḥ
  6 nāsti kiṃ cit paraṃ bhūtaṃ mahādevād viśāṃ pate
      iha triṣv api lokeṣu bhūtānāṃ prabhavo hi saḥ
  7 na caivotsahate sthātuṃ kaś cid agre mahātmanaḥ
      na hi bhūtaṃ samaṃ tena triṣu lokeṣu vidyate
  8 gandhenāpi hi saṃgrāme tasya kruddhasya śatravaḥ
      visaṃjñā hatabhūyiṣṭhā vepanti ca patanti ca
  9 ghoraṃ ca ninadaṃ tasya parjanyaninadopamam
      śrutvā vidīryed dhṛdayaṃ devānām api saṃyuge
  10 yāṃś ca ghoreṇa rūpeṇa paśyet kruddhaḥ pināka dhṛk
     na surā nāsurā loke na gandharvā na pannagāḥ
     kupite sukham edhante tasminn api guhā gatāḥ
 11 prajāpateś ca dakṣasya yajato vitate kratau
     vivyādha kupito yajñaṃ nirbhayas tu bhavas tadā
     dhanuṣā bāṇam utsṛjya sa ghoṣaṃ vinanāda ca
 12 te na śarma kutaḥ śāntiṃ viṣādaṃ lebhire surāḥ
     vidrute sahasā yajñe kupite ca maheśvare
 13 tena jyātalaghoṣeṇa sarve lokāḥ samākulāḥ
     babhūvur avaśāḥ pārtha viṣeduś ca surāsurāḥ
 14 āpaś cukṣubhire caiva cakampe ca vasuṃdharā
     vyadravan girayaś cāpi dyauḥ paphāla ca sarvaśaḥ
 15 andhena tamasā lokāḥ prāvṛtā na cakāśire
     pranaṣṭā jyotiṣāṃ bhāś ca saha sūryeṇa bhārata
 16 bhṛśaṃ bhītās tataḥ śāntiṃ cakruḥ svasty ayanāni ca
     ṛṣayaḥ sarvabhūtānām ātmanaś ca hitaiṣiṇaḥ
 17 tataḥ so 'bhyadravad devān kruddho raudraparākramaḥ
     bhagasya nayane kruddhaḥ prahāreṇa vyaśātayat
 18 pūṣāṇaṃ cābhidudrāva pareṇa vapuṣānvitaḥ
     puroḍāśaṃ bhakṣayato daśanān vai vyaśātayat
 19 tataḥ praṇemur devās te vepamānāḥ sma śaṃkaram
     punaś ca saṃdadhe rudro dīptaṃ suniśitaṃ śaram
 20 rudrasya vikramaṃ dṛṣṭvā bhītā devāḥ saharṣibhiḥ
     tataḥ prasādayām āsuḥ śarvaṃ te vibudhottamāḥ
 21 jepuś ca śatarudrīyaṃ devāḥ kṛtvāñjaliṃ tataḥ
     saṃstūyamānas tridaśaiḥ prasasāda maheśvaraḥ
 22 rudrasya bhāgaṃ yajñe ca viśiṣṭaṃ te tv akalpayan
     bhayena tridaśā rājañ śaraṇaṃ ca prapedire
 23 tena caivātikopena sa yajñaḥ saṃdhito 'bhavat
     yad yac cāpi hataṃ tatra tat tathaiva pradīyate
 24 asurāṇāṃ purāṇy āsaṃs trīṇi vīryavatāṃ divi
     āyasaṃ rājataṃ caiva sauvarṇam aparaṃ tathā
 25 nāśakat tāni maghavā bhettuṃ sarvāyudhair api
     atha sarve 'marā rudraṃ jagmuḥ śaraṇa marditāḥ
 26 tata ūcur mahātmāno devāḥ sarve samāgatāḥ
     rudra raudrā bhaviṣyanti paśavaḥ sarvakarmasu
     jahi daityān saha purair lokāṃs trāyasva mānada
 27 sa tathoktas tathety uktvā viṣṇuṃ kṛtvā śarottamam
     śalyam agniṃ tathā kṛtvā puṅkhaṃ vaivasvataṃ yamam
     vedān kṛtvā dhanuḥ sarvāñ jyāṃ ca sāvitrim uttamām
 28 devān ratharavaṃ kṛtvā viniyujya ca sarvaśaḥ
     triparvaṇā triśalyena tena tāni bibheda saḥ
 29 śareṇāditya varṇena kālāgnisamatejasā
     te 'surāḥ sa purās tatra dagdhā rudreṇa bhārata
 30 taṃ caivāṅka gataṃ dṛṣṭvā bālaṃ pañca śikhaṃ punaḥ
     umā jijñāsamānā vai ko 'yam ity abravīt tadā
 31 asūyataś ca śakrasya vajreṇa prahariṣyataḥ
     savajraṃ stambhayām āsa taṃ bāhuṃ parighopamam
 32 na saṃbubudhire cainaṃ devās taṃ bhuvaneśvaram
     sa prajāpatayaḥ sarve tasmin mumuhur īśvare
 33 tato dhyātvātha bhagavān brahmā tam amitaujasam
     ayaṃ śreṣṭha iti jñātvā vavande tam umāpatim
 34 tataḥ prasādayām āsur umāṃ rudraṃ ca te surāḥ
     babhūva sa tadā bāhur balahantur yathā purā
 35 sa cāpi brāhmaṇo bhūtvā durvāsā nāma vīryavān
     dvāravatyāṃ mama gṛhe ciraṃ kālam upāvasat
 36 viprakārān prayuṅkte sma subahūn mama veśmani
     tān udāratayā cāham akṣamaṃ tasya duḥsaham
 37 sa devendraś ca vāyuś ca so 'śvinau sa ca vidyutaḥ
     sa candramāḥ sa ceśānaḥ sa sūryo varuṇaś ca saḥ
 38 sa kālaḥ so 'ntako mṛtyuḥ sa tamo rātryahāni ca
     māsārdha māsā ṛtavaḥ saṃdhye saṃvatsaraś ca saḥ
 39 sa dhātā sa vidhātā ca viśvakarmā sa sarvavit
     nakṣatrāṇi diśaś caiva pradiśo 'tha grahās tathā
     viśvamūrtir ameyātmā bhagavān amitadyutiḥ
 40 ekadhā ca dvidhā caiva bahudhā ca sa eva ca
     śatadhā sahasradhā caiva tathā śatasahasradhā
 41 īdṛśaḥ sa mahādevo bhūyaś ca bhagavān ataḥ
     na hi śakyā guṇā vaktum api varṣaśatai

 

SECTION CXLV

"Uma said, 'By what disposition, what conduct, what acts, and what gifts, does a man succeed in attaining to Heaven?'
"Maheswara said, 'He who is endued with a liberal disposition, who honours Brahmanas and treats them with hospitality, who makes gifts of food and drink and robes and other articles of enjoyment unto the destitute, the blind, and the distressed, who makes gifts of houses, erects halls (for use of the public), digs wells, constructs shelters whence pure and cool water is distributed (during the hot months unto thirsty travellers), excavates tanks, makes arrangements for the free distribution of gifts every day, gives to all seekers what each solicits, who makes gifts of seats and beds and conveyances, wealth, jewels and gems, houses, all kinds of corn, kine, fields, and women,--verily, he who always makes these gifts with a cheerful heart, becomes a denizen, O goddess, of Heaven. He resides there for a long period, enjoying diverse kinds of superior articles. Passing his time happily in the company of the Apsaras, he sports in the woods of Nandana and other delightful regions. After the exhaustion of his merits he falls down from Heaven and takes birth in the order of humanity, in a family, O goddess, that is possessed of wealth in abundance and that has a large command of every article of enjoyments. In that life he becomes endued with all articles for gratifying his wishes and appetites. Indeed, blessed with the possession of such articles, he becomes endued with affluence and a well-filled treasury. The self-born Brahman himself declared it in days of old that it is even such persons, O goddess, that become highly blessed and possessed of liberal dispositions
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and agreeable features. There are others, O goddess, that are incapable of making gifts. Endued with small understandings, they cannot make gifts even when solicited by Brahmanas and possessed of abundant wealth. Beholding the destitute, the blind, the distressed, and mendicants, and even guests arrived at their abodes, those persons, always filled with the desire of gratifying the organ of taste, turn away, even when expressly solicited by them. They never make gifts of wealth or robes, or viands, or gold, or kine, or any kind of food. Those men who are disinclined to relieve the distress of others, who are full of cupidity, who have no faith in the scriptures, and who never make gifts,--verily, these men of little understanding, O goddess, have to sink in Hell. In course of time, when their sufferings in Hell come to an end, they take birth in the order of humanity, in families that are entirely destitute of wealth. Always suffering from hunger and thirst, excluded from all decent society, hopeless of ever enjoying good things, they lead lives of great wretchedness. Born in families that are destitute of all articles of enjoyment, these men never succeed in enjoying the good things of the world. Indeed, O goddess, it is through their acts that persons become wretched and poor. There are others who are full of arrogance and pride caused by the possession of riches. Those senseless wretches never offer seats to those that deserve such an offer. Endued with little understandings they do not give way to them that deserve such an honour. 1 Nor do they give water for washing the feet to persons unto whom it should be given. Indeed, they do not honour, agreeably to the ordinance, with gifts of the Arghya, such persons as deserve to be honoured therewith. They do not offer water for washing the mouth unto such as deserve to have that honour. They do not treat their very preceptors, when the latter arrive at their houses, in the manner in which preceptors should be treated. Living in cupidity and arrogance, they refuse to treat their seniors and aged men with love and affection, even insulting those that deserve to be honoured and asserting their superiority over them without showing reverence and humility. Such men, O goddess, sink in Hell. When their sufferings come to an end after a long course of years, they rise from Hell, and take birth in the order of humanity, in low and wretched families. Indeed. they who humiliate their preceptors and seniors, have to take their birth in such castes as those of Swapakas and Pukkasas who are exceedingly vile and bereft of intelligence. He who is not arrogant or filled with pride, who is a worshipper of the deities and Brahmanas, who enjoys the respect of the world, who bows to every one that deserves his reverence, who utters smooth and sweet words, who benefits persons of all orders, who is always devoted to the good of all beings, who does not feel aversion for anybody, who is sweet-tongued, who is an utterer of agreeable
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and cooling words, who gives way to one that deserves to have way, who adores his preceptors in the manner in which preceptors deserve to be adored, who welcomes all creatures with proper courtesy, who does not hear ill will towards any creature, who lives, worshipping seniors and guests with such honours as they deserve, who is ever bent upon securing as many guests as possible, and who worships all who honour his house with their presence, succeeds, O goddess, in ascending to Heaven. Upon the exhaustion of his merit, he takes birth in the order of humanity in a high and respectable family. In that life he becomes possessed of all articles of enjoyment in abundance and jewels and gems and every kind of wealth in profusion. He gives unto deserving persons what they deserve. He becomes devoted to the observance of every duty and every act of righteousness. Honoured by all creatures and receiving their reverence, he obtains the fruits of his own acts. Even such a person acquires a high lineage and birth in this world. This that I have recited to thee was said by the Ordainer (Brahman) himself in days of old. That man who is fierce in conduct, who inspires terror in all creatures, who injures other beings with hands or feet or cords or sticks, or brick-bats or clods of hard clay, or other means of wounding and paining, O beautiful lady, who practises diverse kinds of deceit for slaying living creatures or vexing them, who pursues animals in the chase and causes them to tremble in fear,--verily, that man, who conducts himself in this way, is certain to sink in Hell. If in course of time he takes birth in the order of humanity, he is obliged to be born in a low and wretched race or family that is afflicted with impediments of every kind on every side. He becomes an object of aversion to all the world. Wretched among men, he becomes so through the consequence of his own acts. Another, who is possessed of compassion, casts his eye on all creatures. Endued with a friendly vision, behaving towards all creatures as if he were their father, divested of every hostile feeling, with all his passions under complete control, he never vexes any creature and never inspires them with fear by means of his hands or feet which are always under his control. He inspires the confidence of all beings. He never afflicts any creature with either cords or clubs or brick-bats or clods of hard earth or weapons of any kind. His deeds are never fierce or cruel, and he is full of kindness. One who is endued with such practices and conduct certainly ascend to Heaven. There he lives like a god in a celestial mansion abounding with every comfort. If, upon the exhaustion of his merit, he has to take birth in the order of humanity, he becomes born as a man that has not to fight with difficulties of any kind or to encounter any fear. Indeed, he enjoys great happiness. Possessed of felicity, without the obligation of undergoing distressing labour for his subsistence, he lives freed from every kind of anxiety. Even this, O goddess, is the path of the righteous. In it there are no impediments or afflictions.'
"Uma said, 'In the world some men are seen well-versed in inferences and the premises leading to them. Indeed, they are possessed of science
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and knowledge, have large progeny, and are endued with learning and wisdom. Others, O god, are destitute of wisdom, science, and knowledge, and are characterised by folly. By what particular acts does a person become possessed of wisdom? By what acts, again, does one become possessed of little wisdom and distorted vision? Do thou dispel this doubt of mine, O thou that art the foremost of all beings conversant with duties. Others there are, O god, that are blind from the moment of their birth. Others there are that are diseased and afflicted and impotent. Do thou, O god, tell me the reason of this.'
"Maheswara said, 'Those men that always enquire, about what is for their benefit and what is to their detriment, Brahmanas learned in the Vedas, crowned with success, and conversant with all duties, that avoid all kinds of evil deeds and achieve only such deeds as are good, succeed in ascending to Heaven after departing from this world and enjoy great happiness as long as they live here. Indeed, upon the exhaustion of their merit when they take birth in the order of humanity, they become born as men possessed of great intelligence. Every kind of felicity and auspiciousness becomes theirs in consequence of that intelligence with which they are born. Those men of foolish understandings who cast wicked eyes upon the wedded spouses of other men, become cursed with congenital blindness in consequence of that sinfulness of theirs. Those men who, impelled by desire in their hearts, cast their eyes on naked women, those men of wicked deeds take birth in this world to pass their whole lives in one continuous disease. Those men of foolish and wicked deeds who indulge in sexual congress with women of orders different from their own,--those men of little wisdom,--have to take birth in their next lives as persons destitute of virility. Those men who cause animals to be slain, and those who violate the beds of their preceptors, and those who indulge promiscuously in sexual congress, have to take birth in their next lives as persons destitute of the virile power.'
"Uma said, 'What acts, O foremost of the deities, are faulty, and what acts are faultless? What, indeed, are those acts by doing which a man succeeds in attaining to what is for your highest good?'
"Maheswara said, 'That man who is desirous of ascertaining what is righteousness, and who wishes to acquire prominent virtues and accomplishments, and who always puts questions to the Brahmanas with a view to find out the path that leads to his highest good, succeed in ascending to Heaven. If (after exhaustion of his merit) he takes birth in the order of humanity, he becomes endued with intelligence and memory and great wisdom. This, O goddess, is the line of conduct that the righteous are to follow and that is fraught with great benefit. I have told thee of it for the good of human beings.'
"Uma said, 'There are men who hate righteousness and who are possessed of little understanding. They never wish to approach Brahmanas conversant with the Vedas. There are others who are observant of vows
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and who are devoted to the duty of performing Sraddhas. Others, again, are destitute of all vows. They are unmindful of observance and are like Rakshasas in conduct. Some there are who are devoted to the performance of sacrifices and some who are unmindful of the Homa. Through the consequences of what acts do men become possessed of These different natures?'
"Maheswara said, 'Through the Vedas, the limits have been assigned of all the acts of human beings. Those men that conduct themselves according to the authority of the Vedas, are seen (in their next lives) to become devoted to the observance of vows. Those men, however, who having become subject to the sway of folly accept unrighteousness for its reverse, become destitute of vows, transgress all restraints, and come to be regarded as Brahmarakshasas. Indeed, it is these men that become unmindful of the Homa, that never utter the Vashat and other sacred Mantras, and that come to be regarded as the lowest and vilest of men Thus, O goddess, have I explained to thee the entire ocean of duties in respect of human beings for the sake of removing thy doubts, not omitting the sins of which they become guilty.'"

 

Book 13
Chapter 146

 

 

 

1 [vā]
      yudhiṣṭhira mahābāho mahābhāgyaṃ mahātmanaḥ
      rudrāya bahurūpāya bahu nāmne nibodha me
  2 vadanty agniṃ mahādevaṃ tathā sthāṇuṃ maheśvaram
      ekākṣaṃ tryambakaṃ caiva viśvarūpaṃ śivaṃ tathā
  3 dve tanū tasya devasya veda jñā brāhmaṇā viduḥ
      ghorām anyāṃ śivām anyāṃ te tanū bahudhā punaḥ
  4 ugrā ghorā tanūr yāsya so 'gnir vidyut sa bhāskaraḥ
      śivā saumyā ca yā tasya dharmas tv āpo 'tha candramāḥ
  5 ātmano 'rdhaṃ tu tasyāgnir ucyate bharatarṣabha
      brahmacaryaṃ caraty eṣa śivā yāsya tanus tathā
  6 yāsya ghoratamā mūrtir jagat saṃharate tayā
      īśvaratvān mahattvāc ca maheśvara iti smṛtaḥ
  7 yan nirdahati yat tīkṣṇo yad ugro yat pratāpavān
      māṃsaśoṇitamajjādo yat tato rudra ucyate
  8 devānāṃ sumahān yac ca yac cāsya viṣayo mahān
      yac ca viśvaṃ mahat pāti mahādevas tataḥ smṛtaḥ
  9 samedhayati yan nityaṃ sarvārthān sarvakarmabhiḥ
      śivam icchan manuṣyāṇāṃ tasmād eṣa śivaḥ smṛtaḥ
  10 dahaty ūrdhvaṃ sthito yac ca prāṇotpattiḥ sthitiś ca yat
     sthiraliṅgaś ca yan nityaṃ tasmāt sthāṇur iti smṛtaḥ
 11 yad asya bahudhā rūpaṃ bhūtaṃ bhavyaṃ bhavat tathā
     sthāvaraṃ jaṅgamaṃ caiva bahurūpas tataḥ smṛtaḥ
 12 dhūmraṃ rūpaṃ ca yat tasya dhūrjaṭīty ata ucyate
     viśve devāś ca yat tasmin viśvarūpas tataḥ smṛtaḥ
 13 sahasrākṣo 'yutākṣo vā sarvato 'kṣimayo 'pi vā
     cakṣuṣaḥ prabhavas tejo nāsty anto 'thāsya cakṣuṣām
 14 sarvathā yat paśūn pāti taiś ca yad ramate punaḥ
     teṣām adhipatir yac ca tasmāt paśupatiḥ smṛtaḥ
 15 nityena brahmacaryeṇa liṅgam asya yadā sthitam
     mahayanty asya lokāś ca maheśvara iti smṛtaḥ
 16 vigrahaṃ pūjayed yo vai liṅgaṃ vāpi mahātmanaḥ
     liṅgaṃ pūjayitā nityaṃ mahatīṃ śriyam aśnute
 17 ṛṣayaś cāpi devāś ca gandharvāpsarasas tathā
     liṅgam evārcayanti sma yat tad ūrdhvaṃ samāsthitam
 18 pūjyamāne tatas tasmin modate sa maheśvaraḥ
     sukhaṃ dadāti prītātmā bhaktānāṃ bhakta vatsalaḥ
 19 eṣa eva śmaśāneṣu devo vasati nityaśaḥ
     yajante taṃ janās tatra vīra sthānaniṣeviṇam
 20 viṣamasthaḥ śarīreṣu sa mṛtyuḥ prāṇinām iha
     sa ca vāyuḥ śarīreṣu prāṇo 'pānaḥ śarīriṇām
 21 tasya ghorāṇi rūpāṇi dīptāni ca bahūni ca
     loke yāny asya pūjyante viprās tāni vidur budhāḥ
 22 nāmadheyāni vedeṣu bahūny asya yathārthataḥ
     nirucyante mahattvāc ca vibhutvāt karmabhis tathā
 23 vede cāsya vidur viprāḥ śatarudrīyam uttamam
     vyāsād anantaraṃ yac cāpy upasthānaṃ mahātmanaḥ
 24 pradātā sarvalokānāṃ viśvaṃ cāpy ucyate mahat
     jyeṣṭhabhūtaṃ vadanty enaṃ brāhmaṇā ṛṣayo 'pare
 25 prathamo hy eṣa devānāṃ mukhād agnir ajāyata
     grahair bahuvidhaiḥ prāṇān saṃruddhān utsṛjaty api
 26 sa mocayati puṇyātmā śaraṇyaḥ śaraṇā gatān
     āyur ārogyam aiśvaryaṃ vittaṃ kāmāṃś ca puṣkalān
 27 sa dadāti manuṣyebhyaḥ sa evākṣipate punaḥ
     śakrādiṣu ca deveṣu tasya caiśvaryam ucyate
 28 sa evābhyadhiko nityaṃ trailokyasya śubhāśubhe
     aiśvaryāc caiva kāmānām īśvaraḥ punar ucyate
 29 maheśvaraś ca lokānāṃ mahatām īśvaraś ca saḥ
     bahubhir vividhai rūpair viśvaṃ vyāptam idaṃ jagat
     tasya devasya yad vaktraṃ samudre vaḍavāmukham

 

SECTION CXLVI

"Narada said, 'Having said these words, the puissant Mahadeva himself became desirous of hearing (instead of talking), and with that view he questioned his dear spouse who was seated by his side and she was fully inclined to act up to his desire.'
"Mahadeva said, 'Thou, O goddess, art conversant with what is Supreme and what is not. 1 Thou art acquainted with all duties, O thou that lovest to reside in the retreats of ascetics. Thou art endued with every virtue, possessed of beautiful eyebrows and hair ending in the fairest curls, O daughter of Himavat, the king of mountains! Thou art skilled in every work. Thou art endued with self-restraint and thou lookest impartially upon all creatures. Divested of the sense of meum, thou art devoted to the practice of all the duties. O thou of beautiful features, I desire to ask thee about something. I wish that, asked by me, thou wilt discourse to me on that topic. Savitri is the chaste wife of Brahma. The chaste Sachi is the wife of Indra. Dhumrorna is the spouse of Markandeya, and Riddhi of (king) Vaisravana. Varuna has Gauri for his spouse, and Surya has Suvarchala. Rohini is the chaste wife of Sasin, and Swaha of Vibhavasu. Kasyapa has Aditi. All these regard their
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husbands as their gods. Thou hast, O goddess, conversed and associated with all of them every day. It is for this reason, O thou that art conversant with every duty, that I desire to question thee about the duties of women, O thou whose words are always consistent with righteousness. I desire to hear thee discourse on that subject from the beginning. Thou practisest all the duties of righteousness with me. Thy conduct is exactly like mine, and the vows thou observest are the same that are observed by me. Thy puissance and energy are equal to mine, and thou hast undergone the austerest penances. The subject, when discoursed upon by thee, will become endued with great merit. Indeed, that discourse will then become authoritative in the world. Women, in especial, are the highest refuge of women. O thou of beautiful hips, among human beings that course of conduct which thou wilt lay down will be followed from generation to generation. 1 Half of my body is made up of half thy body. Thou art always engaged in doing the work of the deities, and it is thou that art the cause of the peopling of the earth, O auspicious lady, all the eternal duties of women are well-known to thee. Do thou, therefore, tell me in detail what are the duties of thy sex.'
"Uma said, 'O holy one, O lord of all created things, O source of all that is past, present, and future, it is through thy grace that the words I am uttering are taking their rise in my mind. All these Rivers (that are of my sex), O god of gods, endued with the waters of all the Tirthas, are approaching thy presence for enabling thee to perform thy ablutions in them. 2 After consulting them I shall discourse on the topic named, in due order. That person who, though competent, is still free from egotism, is rightly called a Purusha. 3 As regards woman, O lord of all beings, she follows persons of her sex. By consulting these foremost of Rivers, they will be honoured by me. The sacred Saraswati is the foremost river of all rivers. She courses towards the ocean and is truly the first of all streams. Vipasa also here, and Vitasta, and Chandrabhaga, and Iravati, and Satadru, and the river Devika, and Kausiki, and Gomati. 4 and this celestial River who has in her all the sacred Tirthas, viz., the goddess Ganga, who having her rise in Heaven hath descended on the Earth and
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is regarded as the foremost of all streams; Having said this, the spouse of that god of gods, that foremost of all righteous persons, smilingly addressed all those Rivers of her sex. Indeed, the spouse of the great god, devoted to the performance of all duties, questioned those individuals of her sex about the duties of women. Verily, those foremost of rivers having Ganga for their first are all conversant with the duties of women.'
"Uma said, 'The illustrious god has asked a question relating to the duties of women. I desire to answer Sankara after having consulted with you. I do not see any branch of knowledge on Earth or Heaven that is capable of being mastered by any unaided individual. Ye rivers that run towards the ocean, it is for this that I seek your opinions! It was in this way that those foremost of Rivers, all of whom were auspicious and highly sacred, were questioned by Siva's spouse. Then the celestial River Ganga, who worshipped the daughter of the prince of mountains in return, was selected for answering the question. Verily, she of sweet smiles is held as swelling with diverse kinds of understanding and well-conversant with the duties of women. The sacred goddess, capable of dispelling all fear of sin, possessed of humility in consequence of her intelligence, well acquainted with all duties, and enriched with an intelligence exceedingly comprehensive, sweetly smiling, uttered these, words, 'O goddess, thou art always devoted to the due performance of all duties. Thou hast favoured me highly by thus questioning me! O sinless one, thou art honoured by the entire universe, yet thou askest me that am but a river. That person who, though himself competent (to discourse on a topic) yet asks another, or who pays a graceful tribute to another, certainly deserves, I think, to be regarded as righteous-souled. Verily, such a person deserves to be called learned and wise. That person never falls into disgrace who asks such speakers as are endued with knowledge and science and as are well-conversant with premises and inferences. A proud man, even when enriched with intelligence, by speaking in the midst of an assembly otherwise (that is, by relying upon his own powers alone and without reference to or consultation with others), finds himself uttering only words of weak import. Thou art possessed of spiritual insight, Thou art the foremost of all denizens in Heaven. Thou hast taken thy rise accompanied by diverse kinds of excellent merit. Thou, O goddess, art fully competent to discourse on the duties of women! In this way, the goddess Uma was worshipped by Ganga and honoured with the ascription of many high merits. The beautiful, goddess, thus praised, then began to discourse upon all the duties of women in full.'
"Uma said, 'I shall, according to the ordinance, discourse on the subject of women's duties as far as they are known to me. Do ye all listen with concentrated attention! The duties of women arise as created at the outset by kinsmen in the rites of wedding. Indeed, a woman becomes, in the presence of the nuptial fire, the associate of
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her lord in the performance of all righteous deeds. 1 Possessed of a good disposition, endued with sweet speech, sweet conduct, and sweet features, and always looking at the face of her husband and deriving as much joy from it as she does from looking at the face of her child, that chaste woman who regulates her acts by observing the prescribed restraints, comes to be regarded as truly righteous in her conduct. Listening (with reverence) to the duties of wedded life (as expounded in the scriptures), and accomplishing all those auspicious, duties, that woman who regards righteousness as the foremost of all objects of pursuit, who observes the same vows as those that are observed by her husband, who adorned with chastity, looks upon her spouse as a god, who waits upon and serves him as if he is a god, who surrenders her own will completely to that of her lord, who is cheerful, who observes excellent vows, who is endued with good features, and whose heart is completely devoted to her husband so much that she never thinks even of any other man, is regarded as truly righteous in conduct. That wife who, even when addressed harshly and looked upon with angry eyes by her lord, presents a cheerful aspect to him, is said to be truly devoted to her husband. She who does not cast her eyes upon the Moon or the Sun or a tree that has a masculine name, who is adored by her husband and who is possessed of beautiful features, is regarded as truly righteous. That woman who treats her husband with the affection which she shows towards her child, even when he (the husband) happens to be poor or diseased or weak or worn out with the toil of travelling, is regarded as truly righteous in her conduct. That woman who is endued with self-control, who has given birth to children, who serves her husband with devotion, and whose whole heart is devoted to him, is regarded as truly righteous in her conduct. That woman who waits upon and serves her lord with a cheerful heart, who is always cheerful of heart, and who is possessed of humility, is regarded as truly righteous in her conduct. That woman who always supports her kinsmen and relatives by giving them food, and whose relish in gratifying her desires or for articles of enjoyment, or for the affluence of which she is possessed, or for the happiness with which she is surrounded, falls short of her relish for her husband, is regarded as truly righteous in her conduct. That woman who always takes a pleasure in rising at early down, who is devoted to the discharge of all household duties, who always keeps her house clean, who rubs her house daily with cowdung, who always attends to the domestic fire (for pouring libations upon it), who never neglects to make offerings of flowers and other articles to the deities, who with her husband gratifies the deities and guests and all servants and dependants
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of the family with that share of food which is theirs by the ordinances, and who always takes, according to the ordinance, for herself, what food remains in the house after the needs have been met of gods and guests and servants, and who gratifies all people who come in contact with her family and feed them to their fill, succeeds in acquiring great merit. That woman who is endued with accomplishments, who gratifies the feet of her father-in-law and mother-in-law, and who is always devoted to her father and mother, is regarded as possessed of ascetic wealth. That woman who supports with food Brahmanas that are weak and helpless, that are distressed or blind or destitute, comes to be regarded as entitled to share the merit of her husband. That woman who always observes, with a light heart vows that are difficult of observance, whose heart is devoted to her lord, and who always seeks good of her lord, is regarded as entitled to share the merits of her husband. Devotion to her lord is woman's merit; it is her penance; it is her eternal Heaven. Merit, penances, and Heaven become hers who looks upon her husband as her all in all, and who, endued with chastity, seeks to devote herself to her lord in all things. The husband is the god which women have. The husband is their friend, The husband is their high refuge. Women have no refuge that can compare with their husbands, and no god that can compare with him. The husband's grace and Heaven, are equal in the estimation of a woman; or, if unequal, the inequality is very trivial. O Maheswara, I do not desire Heaven itself if thou are not satisfied with me. If the husband that is poor, or diseased or distressed or fallen among foes, or afflicted by a Brahmana's curse, were to command the wife to accomplish anything that is improper or unrighteous or that may lead to destruction of life itself, the wife should, without any hesitation, accomplish it, guided by the code whose propriety is sanctioned by the law of Distress. I have thus, O god, expounded, at thy command, what the duties of women are, Verily, that woman who conducts herself in this way becomes entitled to a share of the merits won by her husband,'
"Narada continued, 'Thus addressed, the great god applauded the daughter of the prince of mountains and then dismissed all persons that had assembled there, together with all his own attendants. The diverse tribes of ghostly beings, as also all the embodied Rivers, and the Gandharvas and Apsaras, all bowed their heads unto Mahadeva and departed for returning to the places whence they had come."

---

Footnotes

314:1 i.e. Soul (including the Supreme Soul) and Not-soul.
315:1 Gauri is another name for Earth.
315:2 The Nadies or Rivers are feminine. Of course, among Rivers there are some that are masculine, notably, the Sindhu or Indus. Tirthas are places with sacred waters.
315:3 One who is free from vanity or arrogance deserves to be called Purusha. The absence of vanity is implied by soliciting the help of others even when one is competent oneself. Females follow females, such being their nature. It is a compliment that Parvati pays to Siva for Siva's questioning her when he himself is well-acquainted with the topic upon which she is asked to discourse.
315:4 The word Sindhu in this verse does not imply the river Indus, but stands for a river in general. Grammatically, it qualifies Devika before it. Devika is another name of Sarayu.
317:1 According to the Hindu scriptures, marriage is not a contract. It is the union of two individuals of opposite sexes into one person for better performance of all deeds of piety

 

 

Book 13
Chapter 147

 

 

 

1 [v]
      ity uktavati vākyaṃ tu kṛṣṇe devakinandane
      bhīṣmaṃ śāṃtanavaṃ bhūyaḥ paryapṛcchad yudhiṣṭhiraḥ
  2 nirṇaye vā mahābuddhe sarvadharmabhṛtāṃ vara
      pratyakṣam āgamo veti kiṃ tayoḥ kāraṇaṃ bhavet
  3 [bh]
      nāsty atra saṃśayaḥ kaś cid iti me vartate matiḥ
      śṛṇu vakṣyāmi te prājña samyak tvam anupṛcchasi
  4 saṃśayaḥ sugamo rājan nirṇayas tv atra durgamaḥ
      dṛṣṭaṃ śrutam anantaṃ hi yatra saṃśaya darśanam
  5 pratyakṣaṃ kāraṇaṃ dṛṣṭaṃ hetukāḥ prājñamāninaḥ
      nāstīty evaṃ vyavasyanti satyaṃ saṃśayam eva ca
      tad ayuktaṃ vyavasyanti bālāḥ paṇḍitamāninaḥ
  6 atha cen manyase caikaṃ kāraṇaṃ kiṃ bhaved iti
      śakyaṃ dīrgheṇa kālena yuktenātandritena ca
      prāṇayātrām anekāṃ ca kalpayānena bhārata
  7 tatpareṇaiva nānyena śakyaṃ hy etat tu kāraṇam
      hetūnām antam āsādya vipulaṃ jñānam uttamam
      jyotiḥ sarvasya lokasya vipulaṃ pratipadyate
  8 tattvenāgamanaṃ rājan hetvantagamamaṃ tathā
      agrāhyam anibaddhaṃ ca vācaḥ saṃparivarjanam
  9 [y]
      pratyakṣaṃ lokataḥ siddhaṃ lokāś cāgama pūrvakāḥ
      śiṣṭācāro bahuvidho brūhi tan me pitāmaha
  10 [bh]
     dharmasya hriyamāṇasya balavadbhir durātmabhiḥ
     saṃsthā yatnair api kṛtā kālena paribhidyate
 11 adharmā dharmarūpeṇa teṇaiḥ kūpā ivāvṛtāḥ
     tatas tair bhidyate vṛttaṃ śṛṇu caiva yudhiṣṭhira
 12 avṛttyā ye ca bhindanti śrutatyāgaparāyaṇāḥ
     dharmavidveṣiṇo mandā ity uktās te na saṃśayaḥ
 13 atṛpyantas tu sādhūnāṃ ya evāgama buddhayaḥ
     param ity eva saṃtuṣṭās tān upāssva ca pṛccha ca
 14 kāmārthau pṛṣṭhataḥ kṛtvā lobhamohānusāriṇau
     dharma ity eva saṃbuddhās tān upāssva ca pṛccha ca
 15 na teṣāṃ bhidyate vṛttaṃ yajñasvādhyāyakarmabhiḥ
     ācāraḥ kāraṇaṃ caiva dharmaś caiva trayaṃ punaḥ
 16 [y]
     punar eveha me buddhiḥ saṃśaye parimuhyate
     apāre mārgamāṇasya paraṃ tīram apaśyataḥ
 17 vedāḥ pratyakṣam ācāraḥ pramāṇaṃ tat trayaṃ yadi
     pṛthaktvaṃ labhyate caiṣāṃ dharmaś caikas trayaṃ katham
 18 [bh]
     dharmasya hriyamāṇasya balavadbhir durātmabhiḥ
     yady evaṃ manyase rājaṃs tridhā dharmavicāraṇā
 19 eka eveti jānīhi tridhā tasya pradarśanam
     pṛthaktve caiva me buddhis trayāṇām api vai tathā
 20 ukto mārgas trayāṇāṃ ca tat tathaiva samācara
     jijñāsā tu na kartavyā dharmasya paritarkaṇāt
 21 sadaiva bharataśreṣṭha mā te bhūd atra saṃśayaḥ
     andho jaḍa ivāśaṅko yad bravīmi tad ācara
 22 ahiṃsā satyam akrodho dānam etac catuṣṭayam
     ajātaśatro savasva dharma eṣa sanātanaḥ
 23 brāhmaṇeṣu ca vṛttir yā pitṛpaitāmahocitā
     tām anvehi mahābāho svargasyaite hi deśikāḥ
 24 pramāṇam apramāṇaṃ vai yaḥ kuryād abudho naraḥ
     na sa pramāṇatām arho vivāda janano hi saḥ
 25 brāhmaṇān eva sevasva satkṛtya bahu manya ca
     eteṣv eva tv ime lokāḥ kṛtsnā iti nibodha tān

 

SECTION CXLVII

"The Rishis said, 'O wielder of Pinaka, O tearer of the eyes of Bhaga, O thou that art worshipped by all the universe, we desire to hear the glory of Vasudeva.'
"Maheswara said, 'Hari is superior to the Grandsire himself. He is the Eternal Purusha. Otherwise called Krishna, he is endued with the splendour of gold, and shines with effulgence like a second sun. Possessed of ten arms, he is endued with great energy, and is the slayer of the foes of the gods. Having a whorl on his breast, he has curly locks of hair on his head. He is worshipped by all the deities. Brahman has risen from his abdomen. I have sprung from his head, All the luminaries in the firmament have sprung from his hair. From the bristles on his body have sprung all the gods and Asuras. From his body have sprung the Rishis as also all the eternal worlds. He is the veritable abode of the Grandsire and the abode of all the gods besides. He is the Creator of this whole Earth, and He is the Lord of the three worlds He is also the Destroyer of all creatures mobile and immobile. He is verily the foremost of all the deities. He is their master. He is the chastiser of all foes. He is possessed of omniscience. He exists in everything. He is capable of going everywhere. He is of universal extent (pervading as he does everything). He is the Supreme Soul. He is the urger of all the senses. He covers the universe. He is the Supreme Lord. There is nothing in the three worlds that is superior to him. He is Eternal. He is the slayer of Madhu, and is otherwise called Govinda. The giver of honours, He will cause all the kings of Earth to be slain in battle, for achieving the purposes of the deities, taking birth in a human form. The deities, abandoned by Him, are unable to accomplish their purposes on earth. Without obtaining him as their leader they cannot do anything. He is the leader of all creatures and is adored by all the gods 1. Within the abdomen of this Master of the gods who is ever devoted to the accomplishment of their purposes, of this one who is identical with Brahma and who is always the refuge of the regenerate Rishis, resides Brahma (the Grandsire). Indeed, the latter dwells happily in Hari's body which is the abode. I myself, that am called Sarva, also reside happily in that happy abode of mine. All the deities too reside in happiness in His body. Endued with great effulgence, he has eyes that resemble the petals of the lotus. Sri dwells within Him and He dwells always associated with her. The bow called Saranga and the discus (called Sudarsana) are his weapons, together with a sword. He has the enemy of the snakes (viz., Garuda) sitting on his standard. He is distinguished by excellent conduct, by purity (of both body and mind), by self-restraint, by prowess, by energy, by the handsomest form, by tallness and well-proportioned limbs, by patience,
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by sincerity, by affluence, by compassion, by excellence of form, and by might. He shines, endued with all celestial weapons of wonderful form and make. He has Yoga for his illusion. He is possessed of a thousand eyes. He is free from every stain or fault. He is high-minded. He is endued with heroism. He is an object of pride with all his friends. He is dear to all his kinsmen and relatives and they are dear to him. He is endued with forgiveness. He is free from pride or egotism. He is devoted to the Brahmanas and is their leader. He dispels the fears of all persons afflicted with fear. He enhances the joys of all his friends. He is the refuge of all creatures. He is ever engaged in protecting and cherishing the distressed. Possessed of a thorough acquaintance with all the scriptures, and every kind of affluence, He is worshipped by all beings. Con-versant with all duties, He is a great benefactor of even enemies when they seek His protection. Conversant with policy and endued with policy, He is an utterer of Brahma and has all His senses under perfect control. For doing good to the deities, Govinda will take birth in the race of the high-souled Manu. Verily, endued with high intelligence, He will take birth in the auspicious and righteous race of that Prajapati. Manu will have a son of the name of Anga. After Anga will come Antardhaman. From Antardhaman will spring Havirdhaman, that lord of all creatures, free from every stain. Havirdhaman will have an illustrious son of the name of Rachinavarhi. He will have ten sons having Prachetas for their first. Prachetas will have a son named Daksha who will be regarded as a Prajapati. Daksha will beget a daughter who will be named Dakshayani. From Dakshayani will spring Aditya, and from Aditya will spring Manu. From Manu will spring a daughter named Ila and a son to be named Sudyumna. Ila will have Vudha for her husband, and from Vudha will spring Pururavas. From Pururavas will spring Ayu. From Ayu will spring Nahusha, and Nahusha will beget a son named Yayati. From Yayati will spring a mighty son of the name of Yadu, Yadu will beget Kroshtri. Kroshtri will beget a mighty son to be named Vrijinivat. From Vrijinivat will spring Ushadgu the unvanquished. Ushadgu will beget a son of the name of Chitraratha. Chitraratha will have a younger son of the name of Sura. Indeed, in the race of these mighty men, of energy celebrated over all the world, possessed of excellent conduct and diverse accomplishments, devoted to the performance of sacrifices and pure in behaviour,--in the pure race honoured by the Brahmanas, Sura will take his birth. He will be a foremost Kshatriya, endued with great energy, and possessed of great fame. Sura, that giver of honours, will beget a son, the spreader of his race, of the name of Vasudeva, otherwise called Anakadundhuvi. Vasudeva will have a son of the name of Vasudeva. He will have four hands. He will be exceedingly liberal, and will honour the Brahmanas greatly. Identical with Brahma, he will like and love the Brahmanas, and the Brahmanas will like and love him, that scion of Yadu's race will liberate many kings immured in the prison of the ruler of the Magadhas, after vanquishing
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that ruler named Jarasandha in his capital buried among mountains. Endued with great energy, he will be rich with the jewels and gems of all the rulers of the earth. Indeed, in energy he will be unrivalled on earth, possessed of great prowess, he will be the king of all kings of the earth. Foremost among all the Surasenas, the puissant one, residing at Dwaraka, will rule and protect the whole earth after vanquishing all her lords, conversant as he will be with the science of polity. Assembling together, do ye all adore Him, as ye adore the Eternal Brahman, with speech, floral wreaths, and excellent incense and perfumes. He who wishes to see me or the Grandsire Brahma should first see the illustrious Vasudeva of great puissance, If He is seen I am seen, as also the Grandsire Brahman, that foremost of all the gods. In this I do not deem there is any difference. Know this, ye Rishis of ascetic wealth! That person with whom the lotus-eyed Vasudeva becomes gratified, all the deities with Brahma amongst them will also become gratified with. That man who will seek the protection of Kesava will succeed in earning great achievements and victory and Heaven. He will be an instructor in religion and duties, and will earn, great religious merit. All persons conversant with religion and duties should, with great alacrity, bow down unto that Lord of all the gods. By adoring that puissant one, one will acquire great merit. Endued with great energy, that god, with the desire of benefiting all creatures, created millions of Rishis for the sake of righteousness. Those millions of Rishis, thus created by that great Ordainer are no residing on the mountains of Gandhamadana, headed by Sanatkumara and engaged in the observance of penances. Hence, ye foremost of regenerate ones, that foremost of all eloquent persons, the righteous Vasudeva should be adored by all. The illustrious Hari, the puissant Narayana, is verily, the foremost of all beings in Heaven. Adored, he adores, and honoured he honours; unto them that make offerings to him, he makes offerings in return. Worshipped, he worships in return, if seen always, he sees the seers always. If one seeks His refuge and protection, He seeks the seeker as his refuge in return. Ye foremost of all righteous ones, if adored and worshipped, He adores and worships in return. Even this is the high practice of the faultless Vishnu. Even this is the vow that is practised by all righteous people, of that first of all deities, that puissant Lord of all creatures. He is always worshipped in the world. Verily, that Eternal Being is worshipped by even the deities. Those persons that are devoted to Him with the steadiness of a vow become liberated from calamity and fear in proportion to his devotion. The regenerate ones should always worship Him in thought, word, and deed. The son of Devaki should be seen by them with reverence and in order to see Him with reverence they should address themselves to the performance of penances. Ye foremost of ascetics, even this is the path that I show unto you. By beholding Him, ye will have behold all the foremost of deities, I too bow my head in reverence unto that Lord of the universe, that Grandsire of all the worlds, that mighty and vast boar. By beholding Him one beholds the Trinity.
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[paragraph continues] Ourselves, i.e., all the deities, reside in Him. He will have an elder brother who will become known over all the world as Vala. Having a plough for his weapon, in form he will look like a white hill. In fact, he will be endued with might capable of uplifting the whole earth. Upon the car of that divine person a tall palmyra, three-headed and made of gold, will form his proud standard. The head of that mighty-armed hero, that Lord of all the worlds, will be shaded by many high-souled snakes of vast bodies. All weapons of attack and defence will also come to him as soon as he will think of them. He is called Ananta (Infinite) Verily, that illustrious one is identical with the immutable Hari. Once on a time the mighty Garuda, the son of Kasyapa, was addressed by the deities in these words, 'Do thou, O puissant one, see if this one has any end!' Though possessed of great energy and might, Garuda, however, failed to find out the end of this illustrious one who is identical with the Supreme Soul. Supporting the whole earth on his head, he resides in the nether regions. He roves through the universe as Sesha, filled with great joy. He is Vishnu, He is the illustrious Ananta. He is the supporter of the earth. He that is Rama is Hrishikesa. He that is Achyuta is Ananta, the bearer of the earth. Both of those foremost of all creatures are celestial and endued with celestial prowess. One of them is armed with the discus and the other with the plough. They deserve every honour and should be seen, I have, through my kindness for you, have thus declared to you the nature of Vasudeva. Even this, ye ascetics possessed of wealth of penances, is Righteousness, I have declared all this to you so that ye may, with reverence and care, worship Krishna, that foremost one of Yadu's race."

 

Book 13
Chapter 148

 

1 [y]
      ye ca dharmam asūyanti ye cainaṃ paryupāsate
      bravītu bhagavān etat kva te gacchanti tādṛśāḥ
  2 [bh]
      rajasā tamasā caiva samavastīrṇa cetasaḥ
      narakaṃ pratipadyante dharmavidveṣiṇo narāḥ
  3 ye tu dharmaṃ mahārāja satataṃ paryupāsate
      satyārjava parāḥ santas te vai svargabhujo narāḥ
  4 dharma eva ratis teṣām ācāryopāsanād bhavet
      devalokaṃ prapadyante ye dharmaṃ paryupāsate
  5 manuṣyā yadi vā devāḥ śarīram upatāpya vai
      dharmiṇaḥ sukham edhante lobhadveṣavivarjitāḥ
  6 prathamaṃ brahmaṇaḥ putraṃ dharmam āhur manīṣiṇaḥ
      dharmiṇaḥ paryupāsante phalaṃ pakvam ivāśayaḥ
  7 [y]
      asitāṃ kīdṛśaṃ rūpaṃ sādhavaḥ kiṃ ca kurvate
      bravītu me bhavān etat santo 'santaś ca kīdṛśāḥ
  8 [bh]
      durācārāś ca durdharṣā durmukhāś cāpy asādhavaḥ
      sādhavaḥ śīlasaṃpannāḥ śiṣṭācārasya lakṣaṇam
  9 rājamārge gavāṃ madhye goṣṭhamadhye ca dharmiṇaḥ
      nopasevanti rājendra sargaṃ mūtra purīṣayoḥ
  10 pañcānām aśanaṃ dattvā śeṣam aśnanti sādhavaḥ
     na jalpanti ca bhuñjānā na nidrānty ārdra pāṇayaḥ
 11 citrabhānum anaḍvāhaṃ devaṃ goṣṭhaṃ catuṣpatham
     brāhmaṇaṃ dhārmikaṃ caityaṃ te kurvanti pradakṣiṇam
 12 vṛddhānāṃ bhārataptānāṃ strīṇāṃ bālāturasya ca
     brāhmaṇānāṃ gavāṃ rājñāṃ panthānaṃ dadate ca te
 13 atithīnāṃ ca sarveṣāṃ preṣyāṇāṃ svajanasya ca
     tathā śaraṇa kāmānāṃ goptā styāt svāgata pradaḥ
 14 sāyaṃprātar manuṣyāṇām aśanaṃ devanirmitam
     nāntarā bhojanaṃ dṛṣṭam upavāsavidhir hi saḥ
 15 loma kāle yathā vahniḥ kālam eva pratīkṣate
     ṛtukāle tathā nārī ṛtam eva pratīkṣate
     na cānyāṃ gacchate yas tu brahmacaryaṃ hi tat smṛtam
 16 amṛtaṃ brāhmaṇā gāva ity etat trayam ekataḥ
     tasmād gobrāhmaṇaṃ nityam arcayeta yathāvidhi
 17 yajuṣā saṃskṛtaṃ māṃsam upabhuñjan na duṣyati
     pṛṣṭhamāṃsaṃ vṛthā māṃsaṃ putramāṃsaṃ ca tat samam
 18 svadeśe paradeśe vāpy atithiṃ nopavāsayet
     karma vai saphalaṃ kṛtvā gurūṇāṃ pratipādayet
 19 gurubhya āsanaṃ deyam abhivādyābhipūjya ca
     gurūn abhyarcya vardhante āyuṣā yaśasā śriyā
 20 vṛddhān nātivadej jātu na ca saṃpreṣayed api
     nāsīnaḥ syāt sthiteṣv evam āyur asya na riṣyate
 21 na nagnām īkṣate nārīṃ na vidvān puruṣān api
     maithunaṃ satataṃ guptam āhāraṃ ca samācaret
 22 tīrthānāṃ guraras tīrthaṃ śucīnāṃ hṛdayaṃ śuci
     darśanānāṃ paraṃ jñānaṃ saṃtoṣaḥ paramaṃ sukham
 23 sāyaṃprātaś ca vṛddhānāṃ śṛṇuyāt puṣkalā giraḥ
     śrutam āpnoti hi naraḥ satataṃ vṛddhasevayā
 24 svādhyāye bhojane caiva dakṣiṇaṃ pāṇim uddharet
     yacched vān manasī nityam indriyāṇāṃ ca vibhramam
 25 saṃskṛtaṃ pāyasaṃ nityaṃ yavāgūṃ kṛsaraṃ haviḥ
     aṣṭakāḥ pitṛdaivatyā vṛddhānām abhipūjanam
 26 śmaśrukarmaṇi maṅgalyaṃ kṣutānām abhinandanam
     vyādhitānāṃ ca sarveṣām āyuṣaḥ pratinandanam
 27 na jātu tvam iti brūyād āpanno 'pi mahattaram
     tvaṃ kāro vā vadho veti vidvatsu na viśiṣyate
     avarāṇāṃ samānānāṃ śiṣyāṇāṃ ca samācaret
 28 pāpam ācakṣate nityaṃ hṛdayaṃ pāpakarmiṇām
     jñānapūrvaṃ vinaśyanti gūhamānā mahājane
 29 jñānapūrvaṃ kṛtaṃ karmac chādayante hy asādhavaḥ
     na māṃ manuṣyāḥ paśyanti na māṃ paśyanti devatāḥ
     pāpenābhihataḥ pāpaḥ pāpam evābhijāyate
 30 yathā vārdhuṣiko vṛddhiṃ dehabhede pratīkṣate
     dharmeṇāpihitaṃ pāpaṃ dharmam evābhivardhayet
 31 yathā lavaṇam ambhobhir āplutaṃ pravilīyate
     prāyaścitta hataṃ pāpaṃ tathā sadyaḥ praṇaśyati
 32 tasmāt pāpaṃ na gūheta gūhamānaṃ vivardhate
     kṛtvā tu sādhuṣv ākhyeyaṃ te tat praśamayanty uta
 33 āśayā saṃcitaṃ dravyaṃ yat kāle nopabhujyate
     anye caitat prapadyante viyoge tasya dehinaḥ
 34 mānasaṃ sarvabhūtānāṃ dharmam āhur manīṣiṇaḥ
     tasmāt sarvāṇi bhūtāni dharmam eva samāsate
 35 eka eva cared dharmaṃ na dharmadhvajiko bhavet
     dharmavāṇijakā hy ete ye dharmam upabhuñjate
 36 arced devān adambhena sevetāmāyayā gurūn
     nidhiṃ nidadhyāt pāratryaṃ yātrārthaṃ dānaśabditam

 

 

SECTION CXLVIII

"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were heard in the firmament. Thunders bellowed, with flashes of lightening. The welkin was enveloped with blue and thick clouds. The deity of the clouds then poured pure water like to what he does in the season of rains. A thick darkness set in. The points of the compass could no longer be distinguished. Then on that delightful, sacred, and eternal breast of that celestial mountain, the assembled Rishis no longer saw the multitude of ghostly beings that associate with Mahadeva. Soon, however, the welkin cleared. Some of the Rishis set out for the sacred waters. Others returned whence they came. Verily, beholding that wonderful and inconceivable sight, they became filled with amazement. The discourse too between Sankara and Uma had been heard by them with the feelings. That foremost of all Beings, of whom the high-souled
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[paragraph continues] Sankara spoke to us on that mountain, art Thou. Verily, thou art identical with Eternal Brahma. Some time also Mahadeva burnt Himavat with his energy. Thou too hast shown us a similar sight of wonder. Indeed, we have been put in remembrance of that fact by what we have witnessed today. O mighty-armed Janardana, I have thus, O puissant one, recited to thee the glory of that god of gods, viz., him that is called Kapardin or Girisa!'
"Bhishma continued, 'Thus addressed by those denizens of ascetic retreats, Krishna, the delighter of Devaki paid due honours unto all those Rishis. Filled with delight, those Rishis once more addressed Krishna, saying, 'O slayer of Madhu, do Thou repeatedly show Thyself to us at all times! O puissant one, Heaven itself cannot rejoice us so much as a right of Thyself Everything that was said by the illustrious Bhava (regarding Thyself) is true. O crusher of foes, we have told Thee all about that mystery. Thou art Thyself conversant with the truth of every topic. Since, however, asked by us, it pleased Thee to ask us in return, we have, for that reason, recited everything (about the discourse of Bhava with Uma) to Thee for only pleasing Thee. There is nothing in the three worlds that is unknown to Thee. Thou art fully conversant with the birth and origin of all things, indeed, with everything that operates as a cause (for the production of other objects). In consequence of the lightness of our character, we are unable to bear (within ourselves the knowledge of) any mystery (without disclosing it). 1 Indeed, in Thy presence, O puissant one, we indulge in incoherences from the lightness of our hearts. There is no wonderful thing that is unknown to Thee! Whatever is on earth, and whatever is in heaven, all is known to Thee! We take our leave of Thee, O Krishna, for returning to our respective abodes Mayst Thou increase in intelligence and prosperity! O sire, Thou wilt soon get a son like unto Thee or even more distinguished than Thyself. He will be endued with great energy and splendour. He will achieve great feats, and become possessed of puissance as great as Thine!' 2
"Bhishma continued, 'After this, the great Rishis bowed unto that god of gods, that scion of Yadu's race, that foremost of all Beings. They then circumambulated Him and taking His leave, departed. As regards Narayana, who is endued with prosperity and blazing effulgence, He returned to Dwaraka after having duly observed that vow of His. His spouse Rukmini conceived, and on the expiration of the tenth month a
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son was born of her, possessed of heroism and honoured by all for his highly wonderful accomplishments. He is identical with that Kama (Desire) which exists in every creature and which pervades every existent condition. Indeed, he moves within the hearts of both gods and Asuras. This Krishna is that foremost of all persons. Even he, endued with the hue of the clouds is that four-handed Vasudeva. Through affection He has attached himself to the Pandavas, and you also, ye sons of Pandu, have attached yourselves to Him. Achievements, Prosperity, Intelligence, and the path that leads to heaven, are all there where this one, viz., the illustrious Vishnu of three steps, is. He is the three and thirty gods with Indra at their head. There is no doubt in this. He is the one Ancient God. He is the foremost of all gods. He is the refuge of all creatures. He. is without beginning and without destruction. He is unmanifest. He is the high-souled slayer of Madhu. Endued with mighty energy, He has taken birth (among men) for accomplishing the purpose of the gods. Verily, this Madhava is the expounder of the most difficult truths relating to Profit or Wealth, and he is also their achiever. O son of Pritha, the victory thou hast obtained over thy enemies, thy unrivalled achievements, the dominion thou hast acquired over the whole earth, are all due to thy side having been taken up by Narayana. The fact of thy having got the inconceivable Narayana for thy protector and refuge, enabled thee to become an Adharyu (chief sacrificer) for pouring multitudes of kings as libations on the blazing fire of battle. This Krishna was thy great sacrificial ladle resembling the all-destroying fire that appears at the end of the Yuga. Duryodhana, with his sons, brothers and kinsmen, was much to be pitied inasmuch as, moved by wrath, he made war with Hari and the wielder of Gandiva. Many sons of Diti, many foremost of Danavas, of huge bodies and vast strength, have perished in the fire of Krishna's discus like insects in a forest conflagration. How incapable then must human beings be of battling against that Krishna,--human beings who, O tiger among men, are destitute of strength and might! As regards Jaya, he is a mighty Yogin resembling the all-destroying Yuga-fire in energy. Capable of drawing the bow equally with both hands, he is always in the van of fight. With his energy, O king, he has slain all the troops of Suyodhana. Listen to me as I tell thee what Mahadeva having the bovine bull for the device on his standard had recited unto the ascetics on the breast of the Himavat. His utterances constitute a Purana. The advancement of greatness, energy, strength, prowess, puissance, humility, and lineage that are in Arjuna can come up to only a third part of the measure in which those attributes reside in Krishna. Who is there that can transcend Krishna in these attributes? Whether that is possible or not, listen (and judge). There where the illustrious Krishna is, there is unrivalled Excellence. 1 As regards
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ourselves, we are persons of little understanding. Dependent upon the will of others, we are exceedingly unfortunate. Knowingly we betook ourselves to the eternal path of death. Thou, however, art devoted to sincerity of conduct. Having formerly pledged thyself against taking thy kingdom, thou didst not take it, desirous of maintaining thy pledge. 1 O king, thou makest too much of the slaughter of thy kinsmen and friends in battle (brought about, as thou believest, by thyself). Thou shouldst remember, however, O chastiser of foes, that it is not right to violate a pledge. 2 All those who have fallen on the field of battle have really been slain by Time. Verily, all of us have been slain by Time. Time is, indeed, all-powerful. Thou art fully conversant with the puissance of Time. Afflicted by Time, it does not behove thee to grieve. Know that Krishna Himself, otherwise called Hari, is that Time with blood-red eyes and with club in hand. For these reasons, O son of Kunti, it does not behove thee to grieve for thy (slain) kinsfolk. Be thou always free, O delighter of the Kurus, from grief. Thou hast heard of the glory and greatness of Madhava as recited by me. That is sufficient for enabling a good man to understand Him. Having heard the words of Vyasa as also of Narada endued with great intelligence, I have discoursed to thee on the adorableness of Krishna. I have myself added; from my own knowledge, something to that discourse. Verily, I have discoursed also on the surpassing puissance of Krishna as recited by Mahadeva, unto that conclave of Rishis (on the breast of the Himavat). The discourse too between Maheswara and the daughter of Himavat, O Bharata, has been recited by me to thee. He who will bear in mind that discourse when emanating from a foremost person, he who will listen to it, and he who will recite it (for other people's hearing), is sure to win what is highly beneficial. That man will find all his wishes fulfilled. Departing from this world he will ascend to Heaven. There is no doubt in this. That man who, desirous of obtaining what is beneficial for himself, should devote himself to Janardana. O king of the Kurus, it behoves thee also to always bear in mind those incidents of duty and righteousness which were declared by Maheswara. if thou conduct thyself according to those precepts, if thou bear the rod of chastisement rightly, if thou protect thy subjects properly, thou mayst be sure of attaining to heaven. It behoves thee, O king, to protect thy subjects always according to the dictates of righteousness. The stout rod of chastisement which the king bears has been said to be the embodiment of his righteousness or merit. 3
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[paragraph continues] Hearing this discourse, fraught with righteousness, between Sankara and Uma, that I have recited in the presence of this righteous conclave, one should worship with reverence that god having the bovine bull for the device on his banner. One that becomes even desirous of listening to that discourse should worship Mahadeva with reverence. Verily, the person that wishes to obtain what is beneficial for him, should adore Mahadeva with a pure heart. Even this is the command of the faultless and high-souled Narada. Even he has commanded such worship of the great god, O son of Pandu, do thou obey that command of Narada. O puissant king, even these are the wonderful incidents that occurred on the sacred breast of the Himavat respecting Vasudeva and Sthanu, O son of Kunti. Those occurrences flowed from the very nature of those high-souled deities. Vasudeva, accompanied by the wielder of Gandiva, practised eternal penances in the retreat of Vadari for ten thousand years. 1 Verily, Vasudeva and Dhananjaya, both of eyes like lotus-petals, underwent severe austerities for the duration of three whole Yugas. I have learnt this from Narada and Vyasa, O king. The lotus-eyed and mighty-armed Vasudeva, while yet a child (in human form) achieved the great feat of slaying Kansa for the relief of his kinsmen. I do not venture, O son of Kunti, to enumerate the feats of this Ancient and Eternal Being, O Yudhishthira. Without doubt, O son, high and great benefits will be reaped by thee who ownest that foremost of all persons, viz., Vasudeva, for thy friend. I grieve for the wicked Duryodhana in respect of even the next world to which he has gone. It was for him that the whole earth has been depopulated with her seeds and elephants. Indeed, through the fault of Duryodhana, of Karna, of Sakuni, and of Duhsasana numbering the fourth, that the Kurus have perished.
"Vaisampayana continued, 'While that foremost of men, viz., the son of Ganga, addressed him in this strain, the Kuru king (Yudhishthira) remained entirely silent in the midst of those high-souled persons (who had assembled together for listening to the discourses of Bhishma). All the kings with Dhritarashtra amongst them became filled with wonder upon hearing the words of the Kuru grandsire. In their minds they worshipped Krishna and then turned towards him with hands joined in reverence. The Rishis also with Narada at their head, accepted and applauded the words of Bhishma and approved of them joyfully. These were the wonderful discourses recited by Bhishma which Pandu's son (Yudhishthira) with all his brothers heard with joy. Some time after, when king (Yudhishthira) saw that Ganga's son who had given away abundant wealth as presents unto the Brahmanas in the sacrifices performed by him, had rested and become refreshed, the intelligent king once more asked him as follows.'"

---

Footnotes

323:1 The sense seems to be this: Thou knowest all things, all mysteries, yet Thou canst bear all this knowledge within Thyself. We, however, are so light-minded, i.e., destitute of gravity, that we are unable to bear within ourselves the knowledge of a mystery. As soon as we got that knowledge from Mahadeva, we felt the desire of letting it out; and, indeed, we have let it out at thy request, and let out unto whom?--unto one that must be secretly laughing at us for our seeming pride.
323:2 It is said that no person wishes to be vanquished by another in respect of anything. The only one whose victory or superiority, however, is bearable or, rather, prayed for, is the son. Hence, the Rishis wish unto Krishna a son even superior to him.
324:1 The ward Pushti literally signifies growth or advancement. Hence, it stands generally for excellence of greatness.
325:1 The correct reading is not pratisrayam but pratisravam which means promise or pledge.
325:2 The pledge, probably, refers to the oaths taken by Bhima and others about the slaughter of the Kauravas.
325:3 The sense is this: the king acquires great merit by wielding the rod of chastisement properly, i.e., by punishing those that deserve punishment. The infliction of punishment is what keeps the subjects within the restraints of duty. The rod of chastisement, therefore, is the very embodiment of the righteousness or merit of the king.
326:1 Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had practised severe penances at Vadari on the breast of the Himavat for many thousand years. Vyasa afterwards adopted Vadari as his retreat.

 

 

Book 13
Chapter 149

 

 

1 [y]
      nābhāga dheyaḥ prāpnoti dhanaṃ subalavān api
      bhāgadheyānvitas tv arthān kṛśo bālaś ca vindati
  2 nālābha kāle labhate prayatne 'pi kṛte sati
      lābhakāle 'prayatnena labhate vipulaṃ dhanam
      kṛtayatnāphalāś caiva dṛśyante śataśo narāḥ
  3 yadi yatno bhaven martyaḥ sa sarvaṃ phalam āpnuyāt
      nālabhyaṃ copalabhyeta nṛṇāṃ bharatasattama
  4 yadā prayatnaṃ kṛtavān dṛśyate hy aphalo naraḥ
      mārgan nayaśatair arthān amārgaṃś cāparaḥ sukhī
  5 akāryam asakṛt kṛtvā dṛśyante hy adhanā narāḥ
      dhanayuktās tv adharmasthā dṛśyante cāpare janāḥ
  6 adhītya nītiṃ yasmāc ca nītiyukto na dṛśyate
      anabhijñaś ca sācivyaṃ gamitaḥ kena hetunā
      vidyā yukto hy avidyaś ca dhanavān durgatas tathā
  7 yadi vidyām upāśritya naraḥ sukham avāpnuyāt
      na vidvān vidyayā hīnaṃ vṛttyartham upasaṃśrayet
  8 yathā pipāsāṃ jayati puruṣaḥ prāpya vai jalam
      dṛṣṭārtho vidyayāpy evam avidyāṃ prajahen naraḥ
  9 nāprāptakālo mriyate viddhaḥ śaraśatair api
      tṛṇāgreṇāpi saṃspṛṣṭaḥ prāptakālo na jīvati
  10 [bh]
     īhamānaḥ samārambhān yadi nāsādayed dhanam
     ugraṃ tapaḥ samārohen na hy anuptaṃ prarohati
 11 dānena bhogī bhavati medhāvī vṛddhasevayā
     ahiṃsayā ca dīrghāyur iti prāhur manīṣiṇaḥ
 12 tasmād dadyān na yāceta pūjayed dhārmikān api
     svābhāṣī priya kṛc chuddhaḥ sarvasattvāvihiṃsakaḥ
 13 yadā pramāṇa prabhavaḥ svabhāvaś ca sukhāsukhe
     maśa kīṭa pipīlānāṃ sthiro bhava yudhiṣṭhira

 

SECTION CXLIX

"Vaisampayana said, 'Having heard all the duties in their entirety and all those sacred acts and objects that cleanse human beings of their sins. Yudhishthira once more addressed the son of Santanu in the following words.'
"Yudhishthira said, "Who may be said to be the one god in the world? Who may be said to be the one object which is our sole refuge? Who is he by worshipping whom or hymning whose praises human being would get what is beneficial? What religion is that which, according to thy judgment, is the foremost of all religions? What are those Mantras by reciting which a living creature becomes freed from the bonds of birth and life?'
"Bhishma said, 'One should always, with alacrity and throwing away all languor, hymn the praises of that Lord of the universe, that god of gods (viz., Vasudeva), who is Infinite and the foremost of all Beings, by uttering His thousand names. By always worshipping with reverence and devotion that immutable Being, by meditating on him, by hymning His praises and bowing the head unto Him, and by performing sacrifices unto Him, indeed by always praising Vishnu, who is without beginning and without end or destruction, who is the Supreme Lord of all the worlds, and who is the Master and Controller of the universe, one can succeed in transcending all sorrow. Verily, He is devoted to the Brahmanas, conversant with all duties and practices, the enhancer of the fame and achievement of all persons, the master of all the worlds, exceedingly wonderful, and the prime cause of the origin of all creatures. Even this, in my judgment, is the foremost religion of all religions, viz., one should always worship and hymn the praises of the lotus-eyed Vasudeva with devotion. He is the highest Energy. He is the highest Penance. He is the highest Brahma. He is the highest refuge. He is the most holy of all holies, the most auspicious of all auspicious objects. He is the god of all the gods and He is the immutable father of all creatures. On the advent of the primal Yuga, all creatures spring from Him. On the expiration, again of a Yuga, all things disappear in Him. 1 Hear, O king, the thousand names, possessed of great efficacy in destroying sins, of that foremost one in all the worlds that Master of the universe, viz., Vishnu. All those names derived from His attributes, secret and well-known, of the high-souled Vasudeva which were sung by Rishis, I shall recite to thee for the good of all. They are, Om! He that enters all things, besides Himself, He that covers all things, He unto whom sacrificial libations are
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poured, the Lord of the Past, the Present, and the Future, the Creator (or Destroyer) of all existent things, the upholder of all existent things, the Existent, the Soul of all, the Originator of all things (I--IX); of cleansed Soul, the Supreme Soul, the highest Refuge of all emancipated persons, the Immutable, He that lies enclosed in a case, the Witness, He that knows the material case in which He resides, the Indestructible (X--XVII); 1 He upon whom the mind rests during Yoga-abstraction, the Guide or leader of all persons conversant with Yoga, the Lord of both Pradhana (or Prakriti) and Purusha. He that assumed a human form with a leonine head, He of handsome features and equipments, He of beautiful hair, the foremost of Purushas (XVIII--XXIV); 2 the embodiment of all things, the Destroyer of all things, He that transcends the three attributes of Sattwa, Rajas and Tamas, the Motionless, the Beginning of all things, the Receptacle into which all things sink at the universal Dissolution, the Immutable, He who takes birth at his own will, He who causes the acts of all living creatures to fructify (in the form of weal or woe) the Upholder of all things, the Source from which the primal elements have sprung, the Puissant One, He in whom is the unbounded Lordship over all things (XXV--XXXVII); 3 the Self-born, He that gives happiness to His worshippers, the presiding Genius (of golden form) in the midst of the Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and without end. He that upholds the universe (in the form of Ananta and others), He that ordains all acts and their fruits, He that is superior to the Grandsire Brahma (XXXVIII--XLVI); 4 the Immeasurable, the Lord of the senses (or He
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that has curled locks), He from whose navel the primeval lotus sprang, the Lord of all the deities, the Artificer of the universe, the Mantra, He that weakens or emaciates all things, He that is vast, the Ancient one, He that is enduring (XLVII--LVI). 1 He that is incapable of being seized (by either the senses or the mind), the Eternal One, Krishna, the Red-eyed, He that kills all creatures at the time of the universal dissolution, He that is vast for knowledge and puissance and other attributes of the kind, He that resides in three parts (above, middle, and below) of every, creature. That which cleanses, is auspicious, and high (LVII--LXIV). 2 He that urges all creatures in respect of all their acts. He that causes the life-breaths to act. He that causes all living creatures to live, the Eldest, the Foremost of all those that are regarded as the Lords of all creatures, He that has gold in his abdomen, He that has the Earth for his abdomen, the Lord of Sri or Lakshmi, the Slayer of Madhu (LXV--LXXII) 3: the Omnipotent, He that is endued with great prowess, He that is armed with the bow, He that is Possessed of a mind capable of bearing the contents of all treatises, He that roves through the universe, riding on Garuda. He that is well suited to the offerings
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made unto Him and that has the power to enjoy them properly, the Unrivalled, He that is incapable of being discomfited, He that knows all acts that are done, He that is identical with all acts, He that rests on His own true self (LXXIV--LXXXIV) 1 the Lord of all the deities, He that is the Refuge of all, the embodiment of the highest felicity, He whose seed is the universe, He that is the source of all things, the day (in consequence of His awakening Jiva who is steeped in the sleep of Nescience), the Year, the Snake (owing to His being incapable of being seized), the embodiment of Conviction, He that sees all things (LXXXV--XCIV): 2 the Unborn, the Lord of all creatures, He that has achieved success, He that is Success itself, He that is the beginning of all things (in consequence of His being the cause of all things), He that is above deterioration, He that is Righteousness in the form of the bovine bull and the great boar that raised the submerged Earth, He that is of immeasurable soul, He that stands aloof from all kinds of union (XCV--CIII); 3 He that is Pauaka among the deities called Vasus (or, He that dwells in His worshippers). He that is liberal soul, being freed from wrath and hatred and pride and other evil passions. Truth whose soul is equable in consequence of His thorough impartiality, He that has been measured by His worshippers, He that is always equal, being above all change or modification, He that never refuses to grant the wishes of His worshippers, He whose eyes are like the petals of the lotus, He whose acts are always characterised by Righteousness (or He who is always engaged in granting the wishes of those that are devoted to Him), He that is of the form of Righteousness (CIV--CXIII); He that destroys all creatures (or their pains), the Many headed, He that upholds the universe, He that is the source of the universe, He who is of pure or spotless fame, the Immortal One He that is Eternal and Fixed, He that is possessed of beautiful limbs, (or, He the ascension unto whom is the best of all acts), He who has such knowledge having penance for its indication that He is able to agitable Prakriti for evolving the universe out of her (CXIV--CXXII); He that goes everywhere (in the sense of pervading all things as their cause), the Omniscient One, He that blazes forth in unmodified effulgence, He whose troops are everywhere (in the form of devoted
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associates), (or He at whose very sight the Danava troops are scattered in all directions). He that is coveted (or sought) by all (or, He that grinds all His foes), He that is the Veda, He that is conversant with the Veda, He that is conversant with all the limbs (or branches) of the Veda, He that represents the limbs (or branches) of the Veda (i.e., all the subsidiary sciences), He that settles the interpretations of the Vedas, He that has no superior in wisdom (CXXIII--CXXXIII); He that is the master of all the worlds, He that is the master of the deities, He that is the Supervisor of both Righteousness and Unrighteousness (for giving the fruits thereof to those that seek the one or the other), He that is both Effect and Cause, (or, He whose life has not been determined by acts achieved on any previous occasion in consequence of His transcending Prakriti). He that is four-souled (in consequence of His four forms of Aniruddha, Pradyumna, Sankarshana and Vasudeva). He that is known by four forms (as above), He that has four horns (which appeared on Him when He had assumed a human form with a lion's head for slaying the Asura chief Hiranya-Kasipu), He that has four arms (for holding the conch, discus, mace, and lotus) (CXXXIV--CXLI); He that blazes forth in effulgence, He that is the giver of food and cherishes those that are good; He that does not bear or put up with those that are wicked, (or, He that puts up with the occasional transgressions of his devotees); He that existed before the universe started into life; He that is stainless; He that is ever victorious; He that vanquishes the very deities; He that is the material cause of the universe; He that repeatedly resides in material causes (CXLII--CL); He that is the younger brother of Indra, (or He that transcends Indra in accomplishments and attributes). He that took birth as a dwarf (from Aditi by her husband Kasyapa in order to beguile the Asura king Vali of the sovereignty of the three worlds, and bestow the same upon Indra who had been dispossessed of it), He that is tall (in allusion to the vast universal form of His which He assumed at the sacrifice of Vali for covering Heaven, Earth, and the Nether regions with three steps of His). He whose acts are never futile, He that cleanses (those that worship Him, those that hear of Him and those that think of Him), He that is endued with pre-eminent energy and strength, He that transcends Indra in all attributes, He that accepts all His worshippers, He that is the Creation itself in consequence of His being the Causes thereof, He that upholds His self in the same form without being ever subject to birth, growth, or death, He that sustains all creatures in their respective functions in the 'universe, He that controls the hearts of all creatures (CLI--CLXII); He that deserves to be known by those who wish to achieve what is for their highest good; He who is the celestial physician in the form of Dhanwantari, (or He who cures that foremost of all diseases, viz., the bonds that bind one to the world); He that is always engaged in Yoga; He that slays
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great Asuras for establishing Righteousness; He that is the Lord of that Lakshmi who sprang from the ocean when it was churned by the deities and the Asuras, (or, He that cherishes both the goddesses of prosperity and learning); He that is honey (in consequence of the pleasure He gives to those that succeed in having a taste of him); He that transcends the senses (or is invisible to those that turn away from Him); He that is possessed of great powers of illusion (manifested in His beguiling Mahadeva and the deities on many occasions); He that puts forth great energy (in achieving mighty feats); He that transcends all in might (CLXIII--CLXXII); He that transcends all in intelligence; He that transcends all in puissance; He that transcends all in ability; He that discovers the universe by the effulgence emanating from his body; He whose body is incapable of being ascertained by the eye (or any other sense organ of knowledge); He that is possessed of every beauty; He whose soul is incapable of being comprehended by either deities or men; He that held on his back, in the form of the vast tortoise, the huge mountain, Mandara, which was made the churning staff by the deities and the Asuras when they set themselves to churn the great ocean for obtaining therefrom all the valuables hid in its bosom; (or, He who held up the mountains of Govardhana in the woods of Brinda for protecting the denizens of that delightful place, who were especial objects of His kindness, from the wrath of Indra who poured incessant showers for days together with a view to drowning every thing) (CLXXIII--CLXXX); He that can shoot His shafts to a great distance, piercing through obstruction of every kind; He that raised the submerged Earth, having assumed the form of the mighty Boar; He on whose bosom dwells the goddess of Prosperity; (or He that is identical with Kama, the lord of Rati); He that is the Refuge of those that are righteous; He that is incapable of being won without thorough devotion; (or, He that is incapable of being immured or restrained by any one putting forth his powers); He that is the delight of the deities, or, He that is the embodiment of fullness of joy; He that rescued the submerged Earth; (or He that understands the hymns addressed to him by His devotees); He that is the Master of ell eloquent persons (or He that dispels the calamities of all those who know him) (CLXXXL--CLXXXVIII); He that is full of blazing effulgence) He that suppressed the afflictions of His adorers; (or, He that assumes the form of Yama, the universal Destroyer, for chastising all persons that fall away from their duties); He that assumed the form of a Swan for communicating the Vedas to the Grandsire Brahman; (or, He that enters into the bodies of all persons); He that has Garuda, the prince of the feathery denizens of the welkin, for His vehicle; He that is the foremost of snakes in consequence of His identity with Sesha or Ananta who upholds on his head the vast Earth, (or, He that has the hood of the prince of snakes for His bed while He lies down to sleep on the vast expansion of water after the dissolution of the universe); He whose navel is as beautiful as gold; He
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that underwent the severest austerities in the form of Narayana at Vadari on the breast of Himavat; He whose navel resembles a lotus; (or, He from whose navel sprang the primeval lotus in which the Grandsire Brahma was born); He that is the Lord of all creatures (CLXXXIX--CXCVII); He that transcends death; (or, He that wards off Death from those that are devoted to him); He that always casts a kind eye on His worshippers; (or, He that sees all things in the universe); He that destroys all things; (or, He that drenches with nectar all those that worship Him with single-minded devotion); He that is the Ordainer of all ordainers; (or, He that unites all persons with the consequences of their acts); He that himself enjoys and endures the fruits of all acts, (or, He that assumed the form of Rama, the son of Dasaratha, and going into exile at the command of His sire made a treaty with Sugriva the chief of the Apes for aiding him in the recovery of his kingdom from the grasp of his elder brother Vali in return for the assistance which Sugriva promised Him for recovering from Ravana His wife Sita who had been ravished by that Rakshasa and borne away to his island home in Lanka), He that is always of the same form; (or, He that is exceedingly affectionate unto His worshippers); He that is always moving; (or, He that is of the form of Kama who springs up in the heart of every creature); He that is incapable of being endured by Danavas and Asuras (or, He that rescued His wife Sita after slaying Ravana, or, He that shows compassion towards even Chandalas and members of other low castes when they approach Him with devotion, in allusion to His friendship, in the form of Rama, for Guhaka the chief of the Chandalas, inhabiting the country known by the name of Sringaverapura); He that chastises the wicked; (or, He that regulates the conduct of all persons by the dictates of the Srutis and the Smritis); He whose soul has true knowledge for its indication; (or, He that destroyed Ravana, the foe of the gods, having assumed the form of Rama that was full of compassion and other amiable virtues); He that destroys the foes of the deities (or, He that slays those who obstruct or forbid the giving of presents unto deserving persons) (CXCVII--CCVIII); He that is the instructor in all sciences and the father of all; He that is the instructor of even the Grandsire Brahma; He that is the abode or resting place of all creatures; He that is the benefactor of those that are good and is free from the stain of falsehood; He whose prowess is incapable of being baffled; He that never casts his eye on such acts as are not sanctioned or approved by the scriptures; He that casts his eye on such acts as are sanctioned or approved by the scriptures; (or, He whose eye never winks or sleeps); He that wears the unfading garland of victory called by the name of Vaijayanti; He that is the Lord of speech and that is possessed of great liberality insomuch that He rescued the lowest of the low and the vilest of the vile by granting them His grace (CCLX--CCXVIII); He that leads persons desirous of Emancipation to the foremost of all conditions, viz., Emancipation itself; (or, He that assumes the form of a mighty Fish and scudding through
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the vast expanse of waters that cover the Earth when the universal dissolution comes, and dragging the boat tied to His horns, leads Manu and others to safety); He that is the leader of all creatures; (or, He that sports in the vast expanse of waters which overwhelm all things at the universal dissolution); He whose words are the Veda and who rescued the Vedas when they were submerged in the waters at the universal dissolution; He that is the accomplisher of all functions in the universe; He that assumes the form of the wind for making all living creatures act or exert themselves; (or, He whose motions are always beautiful, or, who wishes His creatures to glorify Him); He that is endued with a thousand heads; He that is the Soul of the universe and as such pervades all things; He that has a thousand eyes and a thousand legs; (CCXIX--CCXXVI); He that causes the wheel of the universe to revolve at His will; He whose soul is freed from desire and who transcends those conditions that invest Jiva and to which Jiva is liable; He that is concealed from the view of all persons that are attached to the world; (or, He that has covered the eyes of all persons with the bandage of nescience); He that grinds those that turn away from him; He that sets the days a-going in consequence of His being identical with the Sun; He that is the destroyer of all-destroying Time itself; He that conveys the libations poured on the sacred fire unto those for whom they are intended; (or, He that bears the universe, placing it on only a minute fraction of His body); He that has no beginning; (or, He that has no fixed habitation) He that upholds the Earth in space (in the form of Sesha, or, rescues her in the form of the mighty boar or supports her as a subtil pervader) (CCXXVII--CCXXXV); He that is exceedingly inclined to grace, insomuch that He grants happiness to even foes like Sisupala; He that has been freed from the attributes of Rajas (passion) and Tamas (darkness) so that He is pure or stainless Sattwa by itself; (or, He that has obtained the fruition of all His wishes); He that supports the universe; He that feeds (or enjoys the universe); He that is displayed in infinite puissance; He that honours the deities, the Pitris, and His own worshippers; He that is honoured or adored by those that are themselves honoured or adored by others; (or, He whose acts are all beautiful and enduring); He that accomplishes the purposes of others; (or, He that is the benefactor of others); He that withdraws all things unto Himself at the universal dissolution; (or, He that destroys the foes of the deities or of His worshippers); He that has the waters for his home; (or, He that is the sole Refuge of all creatures or He that destroys the ignorance of all creatures (CCXXXVI--CCXLVI); He that is distinguished above all, He that cherishes the righteous, He that cleanses all the worlds, He that crowns with fruition the desires of all creatures, He whose wishes are always crowned with fruition, He that gives success to all, He that bestows success upon those that solicit Him for it (CCXLVII--CCLVI); He that presides over all sacred days; (or, He that overwhelms Indra himself with His own excellent attributes), He
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that showers all objects of desire upon His worshippers, He that walks over all the universe, He that offers the excellent flight of steps constituted by Righteousness (unto those that desire to ascend to the highest place); He that has Righteousness in His abdomen; (or, He that protects Indra even as a mother protects the child in her womb); He that aggrandises (His worshippers), He that spreads Himself out for becoming the vast universe, He that is aloof from all things (though pervading them); He that is the receptacle of the ocean of Srutis (CCLVII--CCLXIV); He that is possessed of excellent arms (i.e., arms capable of upholding the universe); He that is incapable of being borne by any creature, He from whom flowed the sounds called Brahman (or Veda), He that is the Lord of all Lords of the universe, He that is the giver of wealth, He that dwells in His own puissance, He that is multiform, He that is of vast form, He that resides in the form of Sacrifice in all animals, He that causes all things to be displayed (CCLXV--CCLXXIV), He that is endued with great might, energy, and splendour; He that displays Himself in visible forms to His worshippers, He that scorches the unrighteous with His burning energy, He that is enriched with the sixfold attributes (of affluence, etc.), He that imparted the Veda to the Grandsire Brahma, He that is of the form of the Samans, Riks, and Yajuses (of the Veda); He that soothes His worshippers burning with the afflictions of the world like the rays of the moon cooling all living creatures of the world, He that is endued with blazing effulgence like the sun (CCLXXV--CCLXXXII); He from whose mind has sprung the moon, He that blazes forth in His own effulgence, He that nourishes all creatures even like the luminary marked by the hare, He that is the Master of the deities, He that is the great medicine for the disease of worldly attachment, He that is the great causeway of the universe, He that is endued with knowledge and other attributes that are never futile and with prowess that is incapable of being baffled (CCLXXXIII--CCLXXXIX); He that is solicited by all creatures at all times, viz., the Past, the Present, and the Future; He that rescues his worshippers by casting kind glances upon them, He that sanctifies even them that are sacred; He that merges the life-breath in the Soul; (or, He that assumes diverse forms for protecting both the Emancipated and the Unemancipated); He that kills the desires of those that are Emancipated; (or, He that prevents evil desires from arising in the minds of His worshippers); He that is the sire of Kama (the principle of desire or lust); He that is most agreeable, He that is desired by all creatures, He that grants the fruition of all desires, He that has the ability to accomplishing all acts (CCXC--CCXCIX); He that sets the four Yugas to begin their course; He that causes the Yugas to continually revolve as on a wheel, He that is endued with the diverse kinds of illusion (and, therefore, the cause from which spring the different kinds of acts that distinguish the different Yugas); He that is the greatest of eaters (in consequence of His swallowing all things at the
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end of every Kalpa); He that is incapable of being seized (by those that are not His worshippers); He that is manifest (being exceedingly vast); He that subjugates thousands of foes (of the deities); He that subjugates innumerable foes (CCC--CCCVIII); He that is desired (by even the Grandsire and Rudra, or He that is adored in sacrifices); He that is distinguished above all; He that is desired by those that are endued with wisdom and righteousness; He that has an ornament of (peacock's) feathers on His headgear; He that stupefies all creatures with His illusion; He that showers His grace on all His worshippers; He that kills the wrath of the righteous; He that fills the unrighteous with wrath; He that is the accomplisher of all acts; He who holds the universe on his arms; He that upholds the Earth (CCCIX--CCCXVIII); He that transcends the six well-known modifications (of inception, birth or appearance growth, maturity, decline, and dissolution); He that is endued with great celebrity (in consequence of His feats); He that causes all living creatures to live (in consequence of His being the all-pervading soul); He that gives life; the younger brother of Vasava (in the form of Upendra or the dwarf); He that is the receptacle of all the waters in the universe; He that covers all creatures (in consequence of His being the material cause of everything); He that is never heedless (being always above error); He that is established on His own glory (CCCXIX--CCCXXVII); He that flows in the form of nectar; (or, He that dries up all things); He upholds the path of righteousness; He that bears the burden of the universe; He that gives desirable boons unto those that solicit them: He that causes the winds to blow; He that is the son of Vasudeva; (or, He that covers the universe with His illusions and sports in the midst of it); He that is endued with extraordinary lustre; He that is the originating cause of the deities; He that pierces all hostile towns (CCCXXVIII--CCCXXXVI); He that transcends all sorrow and grief; He that leads us safely across the ocean of life or the world; He that dispels from the hearts of all His worshippers the fear of rebirth; He that is possessed of infinite courage and prowess; He that is an offspring of Sura's race; He that is the master of all living creatures; He that is inclined to show His grace unto all; He that has come on earth for a hundred times (for rescuing the good, destroying the wicked, and establishing righteousness); He that holds a lotus in one of his hands; He whose eyes resemble the petals of the lotus (CCCXXXVII--CCCXLVI); He from whose navel sprang the primeval lotus; (or, He that is seated upon a lotus); He that is endued with eyes resembling the petals of the lotus; He that is adored by even worshippers as one seated within the lotus of His hearts; He that assumed the form of embodied Jiva (through His own illusion); He that is endued with puissance of every kind; He that grows in the form of the five primal elements; the Ancient Soul; He that is endued with vast eyes; He that has Garuda sitting on the standard of His car (CCCXLVII--CCCCLV); He that is incomparable; the Sarabha (the lion-killing animal); He that
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strikes the wicked with terror; He that knows everything that has occurred in Time; He that accepts, in the forms of the deities, the butter poured on the sacrificial fire; He that is known by all kinds of evidence or proof; He upon whose breast sits Prosperity always; He that is victorious in every battle (CCCLVI--CCCLXIV); He that is above destruction; He that assumes a red form; (or, becomes wrathful unto the enemies of His worshippers); He that is an object of search with the righteous; He that is at the root of all things; He that has the mark of the string around his abdomen (for Yasoda had bound Him with a cord while He was Krishna); He that bears or forgives all injuries; He that upholds the Earth in the form of her mountains; He that is the foremost of all objects of worship; He that is endued with great speed; He that swallows vast quantities of food (CCCLXV--CCCLXXIV); He that caused the creation to start into life; He that always agitates both Prakriti and Purusha; He that shines with resplendence; (or, sports in joy); He that has puissance in his stomach; He that is the Supreme Master of all; He that is the material out of which the universe has been made; He that is the cause or Agent who has made the universe: He that is independent of all things; He that ordains variety in the universe; He that is incapable of being comprehended; He that renders Himself invisible by the screen of illusion (CCCLXXV--CCCLXXXV); He that is Chit divested of all attributes; He on whom all things rest; He in whom all things reside when the universal dissolution comes; He that assigns the foremost place to those that worship Him; He that is durable; He that is endued with the highest puissance; He that has been glorified in the Vedanta; He that is contented; He that is always full; He whose glance is auspicious (CCCLXXXVI--CCCXCV); He that fills all Yogins with delight; He that is the end of all creatures (for it is in Him that all things merge at the universal dissolution); He that is the faultless Path; He that in the form of Jiva, leads to Emancipation; He that leads (Jiva to Emancipation); He that has none to lead Him; He that is endued with great might; He that is the foremost of all beings possessed of might; He that uphold He that is the foremost of all Beings conversant with duty and religion (CCCXCVI--CDIV); He that joins, at the time of creation, the disunited elements for forming all objects; He that resides in all bodies; He that causes all creatures to act in the form of Kshetrajna; He that creates all creatures after destroying them at the universal dissolution; He unto whom every one bows with reverence; He that is extended over the entire universe; He that owns the primeval golden egg as his abdomen (whence, as from the female uterus), everything proceeds; He that destroys the foes of the deities; He that overspreads all things (being the material cause whence they spring); He that spreads sweet perfumes; He that disregards the pleasures of the senses (CDV--CDXV); He that is identifiable with the seasons; He at whose sight alone all worshippers succeed in obtaining the great object of their wish; He that weakens
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all creatures; He that dwells in the firmament of the heart, depending upon His own glory and puissance; He that is capable of being known everywhere (in consequence of His omnipresence); He that inspires everyone with dread; He in whom all creatures dwell; He that is clever in accomplishing all acts; He that constitutes the rest of all creatures (being, as He is, the embodiment of Emancipation); He that is endued with competence greater than that of other Beings (CDXVI--CDXXV); He in whom the whole Universe is spread out? He that is Himself immobile and in whom all things rest for ever; He that is an object of proof; He that is the Indestructible and unchanging seed; He that is sought by all (in consequence of His being happiness); He that has no desire (in consequence of all His desires having been gratified); He that is the great cause (which covers the universe): He that has all sorts of things to enjoy; He that has great wealth wherewith to secure all objects of desire (CDXXVI--CDXXXIV); He that is above despair; He that exists in the form of Renunciation; He that is without birth; He that is the stake unto which Righteousness is tethered; He that is the great embodiment of sacrifice; He who is the nave of the starry wheel that revolves in the firmament; 1 He that is the Moon among the constellations; He that is competent to achieve every feat; He that stays in His own soul when all things disappear He that cherishes the desire for Creation (CDXXXV--CDXLIV); He that is the embodiment of all sacrifices; He that is adored in all sacrifices and religious rites; He that is the most adorable of the deities present in the sacrifices that men perform; He that is the embodiment of all such sacrifices in which animals are offered up according to the ordinance; He that is adored by persons before they take any food; 2 He that is the Refuge of those that seek emancipation; He that beholds the acts and omissions of all creatures; He whose soul transcends all attributes; He that is possessed of omniscience; He that is identical with knowledge that is unacquired, unlimited, and capable of accomplishing everything (CDXLV--CDLIV); He that is observant of excellent vows (chief amongst which is the granting of favour unto one that solicits it with a pure heart); He that has a face always full of delight; He that is exceedingly subtle; He that utters the most agreeable sounds (in the form of the Veda or as Krishna playing on the lute); He that gives happiness (to all His worshippers); He that does good to others without expecting any return; He that fills all creatures with delight; He that has subdued wrath; He that has mighty arms (so mighty that He has slain as if in sport the mightiest of Asuras); He that tears those that are unrighteous (CDLV--CDLXIV); He that causes those persons who are destitute of
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knowledge of the soul to be steeped in the deep sleep of His illusion; He that relies on Himself (being entirely independent of all persons and things); He that overspreads the entire universe; He that exists in infinite forms; He that is engaged in vocations infinite in number; He that lives in everything; He that is full of affection towards all His worshippers; He that is the universal father (all living creatures of the universe being as calves sprung from Him); He that holds, in the form of the vast Ocean, all jewels and gems in His abdomen, He that is the Lord of all treasures (CDLXV--CDLXXIV); He that is the protector of righteousness; He that accomplishes all the duties of righteousness; He that is the substratum of righteousness; He that is existent for all time; He that is non-existent (in the form of the universe, for the manifested universe is the result of illusion); He that is destructible (in the form of the universe); He that is indestructible as Chit; He that is, in the form of Jiva, destitute of true knowledge; He that is, in the form of the Sun, is endued with a thousand rays; He that ordains (even all such great and mighty creatures as Sesha and Garuda, etc.); He that has created all the Sastras (CDLXXV--CDLXXXV); He that exists, in the form of the Sun, as the centre of innumerable rays of light; He that dwells in all creatures; He that is possessed of great prowess; He that is the Master of even Yama and others of similar puissance; He that is the oldest of the deities (existing as He does from the beginning); He that exists in His own glory, casting off all conditions; He that is the Lord of even all the deities; He that is the ruler of even him that upholds the deities (viz., Indra) (CDLXXXVI--CDXCIII); He that transcends birth and destruction; He that tended and protected kine (in the form of Krishna); He that nourishes all creatures; He that is approachable by knowledge alone; He that is Ancient; He that upholds the elements which constitute the body; He that enjoys and endures (weal and woe, in the form of Jiva); He that assumed the form of a vast Boar; (or, He that, in the form of Rama, was the Lord of a large monkey host); He that gave plentiful presents unto all in a grand sacrifice performed by Him (CDXCIV--DII); He that drinks Soma in every sacrifice; He that drinks nectar; He that, in the form of Soma (Chandramas), nourishes all the herbs and plants; He that conquers foes in a trice when even they are infinite in number; He that is of universal form and is the foremost of all existent entities; He that is the chastiser; He that is victorious over all; He whose purposes are incapable of being baffled; He that deserves gifts; He that gives what His creatures have not and who protects what they have (DIII--DXII); He that holds the life-breaths; He that beholds all His creatures as objects of direct vision; He that never beholds anything beside His own Self; He that gives emancipation; He whose footsteps (three in number) covered Heaven, Earth, and the Nether regions; He who is the receptacle of all the water; He that overwhelms all Space, all Time, and all things; He that lies on the vast expanse of waters after the universal dissolution; He that causes the destruction of all things (DXIII--DXXI); He that is without birth; He
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that is exceedingly adorable; He that appears in His own nature; He that has conquered all foes (in the form of wrath and other evil passions); He that delights those that meditate on Him; He that is joy; He that fills others with delight; He that swells with all causes of delight; He that has truth and other virtues for His indications; He whose foot steps are in the three worlds (DXXII--DXXX); He that is the first of the Rishis (being conversant with the entire Vedas); He that is identical with the preceptor Kapila; He that is the knower of the Universe; He that is Master of the Earth; He that has their feet; He that is the guardian of the deities; He that has large horns (in allusion to the piscatory form in which He saved Manu on the occasion of the universal deluge by scudding through the waters with Manu's boat tied to His horns); He that exhausts all acts by causing their doers to enjoy or endure their fruits; (or, He that grinds the Destroyer himself) (DXXXI--DXXXVIII); the great Boar: He that is understood or apprehended by the aid of the Vedanta; He that has beautiful troops (in the form of His worshippers); He that is adorned with golden armlets; He that is concealed (being knowledge with the aid of the Upanishads only); He that is deep (in knowledge and puissance); He that is difficult of access; He that transcends both word and thought, that is armed with the discus and the mace (DXXXIX--DXLVII); the Ordainer; He that is the cause (in the form of helper of the universe); He that has never been vanquished; He that is the Island-born Krishna; He that is enduring (in consequence of His transcending decay): He that mows all things and is Himself above deterioration; the Varuna (the deity of the waters); the son of Varuna (in the form of Vasishtha or Agastya); He that is immovable as a tree; He that is displayed in His own true form in the lotus of the heart; He that creates, preserves, and destroys by only a fiat of the mind (DXLVIII--DLVIII); He that is possessed of the sixfold attributes (of sovereignty etc.); He that destroys the sixfold attributes (at the universal dissolution); He that is felicity (in consequence of His swelling with all kinds of prosperity); He that is adorned with the triumphal garland (called Vaijayanta); He that is armed with the plough (in allusion to His incarnation as Valadeva); He that took birth from the womb of Aditi (in the form of the dwarf that beguiled Vali); He that is endued with effulgence like unto the Sun's; He that endures all pairs of opposites (such as heat and cold, pleasure and pain, etc.); He that is the foremost Refuge of all things (DLIX--DLXVIII); He that is armed with the best of bows (called Saranga); He that was divested of His battle-axe (by Rama of Bhrigu's race); 1 He that is fierce; He that is the giver of all objects of desire; He that is so tall as to touch the very heavens with
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his head (in allusion to the form He assumed at Valis sacrifice); He whose vision extends over the entire universe; He that is Vyasa (who distributed the Vedas); He that is the Master of speech or all learning; He that has started into existence without the intervention of genital organs (DLXVIII--DLXXVI); He that is hymned with the three (foremost) Samans; He that is the singer of the Samans; He that is the Extinction of all worldly attachments (in consequence of His being the embodiment of Renunciation); He that is the Medicine; He that is the Physician (who applies the medicine); He that has ordained the fourth or last mode of life called renunciation (for enabling His creatures to attain to emancipation); He that causes the passions of His worshippers to be quieted (with a view to give them tranquillity of soul); He that is contented (in consequence of His utter dissociation with all worldly objects); He that is the Refuge of devotion and tranquillity of Soul (DLXXVII--DLXXXV); He that is possessed of beautiful limbs; He that is the giver of tranquillity of soul; He that is Creator; He that sports in joy on the bosom of the earth; He that sleeps (in Yoga) lying on the body of the prince of snakes, Sesha, after the universal dissolution; the Benefactor of kine; (or, He that took a human form for relieving the earth of the weight of her population); the Master of the universe; the Protector of the universe; He that is endued with eyes like those of the bull; He that cherishes Righteousness with love (DLXXXVI--DXCV): He that is the unreturning hero; He whose soul has been withdrawn from all attachments; He that reduces to a subtle form the universe at the time of the universal dissolution; He that does good to His afflicted worshippers; He whose name, as soon as heard, cleanses the hearer of all his sins; He who has the auspicious whorl on His breast; He in whom dwells the goddess of Prosperity for ever; He who was chosen by Lakshmi (the goddess of Prosperity) as her Lord; He that is the foremost one of all Beings endued with prosperity (DXCVI--DCIV); He that give prosperity unto His worshippers; the Master of prosperity; He that always lives with those that are endued with prosperity; He that is the receptacle of all kinds of prosperity; He that gives prosperity unto all persons of righteous acts according to the measure of their righteousness; He that holds the goddess of Prosperity on his bosom; He that bestows prosperity upon those that hear of, praise, and mediate on Him; He that is the embodiment of that condition which represents the attainment of unattainable happiness; He that is possessed of every kind of beauty; He that is the Refuge of the three worlds (DCV--DCXIV); He that is possessed of beautiful eye; He that is possessed of beautiful limbs; He that is possessed of a hundred sources of delight; He that represents the highest delight; He that is the Master of all the luminaries in the firmament (for it is He that maintains them in their places and orbits); He that has subjugated His soul; He whose soul is not swayed by any superior Being; He that is always of beautiful acts; He whose doubts have all been dispelled (for
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[paragraph continues] He is said to behold the whole universe as an Amlaka in His palm) (DCXV--DCXXIII); He that transcends all creatures; He whose vision extends in all directions: He that has no Master; He that at all times transcends all changes; He that (in the form of Rama) had to lie down on that bare ground; He that adorns the earth (by His incarnations); He that is puissance's self; He that transcends all grief; He that dispels the griefs of all His worshippers as soon as they remember His (DCXXIV--DCXXXII); He that is possessed of effulgence, He that is worshipped by all; He that is the water-pot (as all things reside within Him); He that is of pure soul; He that cleanses all as soon as they hear of him; He that is free and unrestrained; He whose car never turns away from battles; He that is possessed of great wealth; He whose prowess is incapable of being measured (DCXXXIII--DCXLI); He that is the slayer of the Asura named Kalanemi; He that is the Hero; He that has taken birth in the race of Sura; He that is the Lord of all the deities; the soul of the three worlds; the Master of the three worlds; He that has the solar and lunar rays for his hair; the slayer of Kesi; He that destroys all things (at the universal dissolution) (DCXLII--DCL); the Deity from whom the fruition of all desires is sought; He that grants the wishes of all; He that has desires; He that has a handsome form; He that is endued with thorough knowledge of Srutis and Smritis; He that is possessed of a form that is indescribable by attributes; He whose brightest rays overwhelm heaven; He that has no end; He that (in the form of Arjuna or Nara) acquired vast wealth on the occasion of his campaign of conquest (DCLI--DCLX); He who is the foremost object of silent recitation, of sacrifice, of the Vedas, and of all religious acts; He that is the creator of penances and the like; He that is the form of (the grandsire) Brahman, He that is the augmentor of penances; He that is conversant with Brahma; He that is of the form of Brahmana; He that has for His limbs Him that is called Brahma; He that knows all the Vedas and everything in the universe; He that is always fond of Brahmanas and of whom the Brahmanas also are fond (DCLXI--DCLXX); He whose footsteps cover vast areas; He whose feats are mighty; He who is possessed of vast energy; He that is identical with Vasuki, the king of the snakes; He that is the foremost of all sacrifices; He that is Japa, that first of sacrifices; He that is the foremost of all offerings made in sacrifices (DCLXXI--DCLXXVIII); 1 He that is hymned by all; He that loves to be hymned (by his worshippers); He that is himself the hymns uttered by His worshippers; He that is the very act of hymning; He that is the person that hymns; He that is fond of battling (with everything that is evil); He that is full in every respect; He that fills others with every kind of affluence; He that destroys all sins as soon as He is remembered;
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[paragraph continues] He whose acts are all righteous; He that transcends all kinds of disease (DCLXXIX--DCLXXXIX); He that is endued with the speed of the mind; He that is the creator and promulgator of all kinds of learning; He whose vital seed is gold; He that is giver of wealth (being identical with Kuvera the Lord of treasures); He that takes away all the wealth of the Asuras; the son of Vasudeva; He in whom all creatures dwell; He whose mind dwells in all things in thorough identity with them; He that takes away the sins of all who seek refuge in him (DCXC--DCXCVIII); He that is attainable by the righteous; He whose acts are always good; He that is the one entity in the universe; He that displays Himself in diverse forms; He that is the refuge of all those that are conversant with truth; He who has the greatest of heroes for his troops; 1 He that is the foremost of the Yadavas; He that is the abode of the righteous He that sports in joy (in the woods of Brinda) on the banks of Yamuna (DCXCIX--DCCVVII); He in whom all created things dwell; the deity that overwhelms the universe with His Maya (illusion); He in whom all foremost of Beings become merged (when they achieve their emancipation) He whose hunger is never gratified; He that humbles the pride of all; He that fills the righteous with just pride; He that swells with joy; He that is incapable of being seized; He that has never been vanquished (DCCVII--DCCXVI); He that is of universal form; He that is of vast form; He whose form blazes forth with energy and effulgence; He that is without form (as determined by acts); He that is of diverse forms; (He that is unmanifest); He that is of a hundred forms; He that is of a hundred faces (DCCXVII--DCCXXIV); He that is one; He that is many (through illusion); He that is full of felicity; He that forms the one grand topic of investigation; He from whom is this all; He that is called THAT; He that is the highest Refuge; He that confines Jiva within material causes; He that is coveted by all; He that took birth in the race of Madhu; He that is exceedingly affectionate towards His worshippers (DCCXXV--DCCXXXV); He that is of golden complexion; He whose limbs are like gold (in hue); He that is possessed of beautiful limbs; He whose person is decked with Angadas made with sandal-paste; He that is the slayer of heroes; He that has no equal; He that is like cipher (in consequence of no attributes being affirmable of Him); He that stands in need of no blessings (in consequence of His fulness); He that never swerves from His own nature and puissance and knowledge; He that is mobile in the form of wind (DCCXXXVI--DCCXLV); He that never identifies Himself with anything that is not-soul; 2 He that confers honours on His worshippers; He that is honoured by all; He that is the Lord of the three worlds; He that upholds the three worlds; He that is possessed of intelligence
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and memory capable of holding in His mind the contents of all treatises; He that took birth in a sacrifice; He that is worthy of the highest praise; He whose intelligence and memory are never futile; He that upholds the earth (DCCXLVI--DCCLV); He that pours forth heat in the form of the Sun; He that is the bearer of great beauty of limbs; He that is the foremost of all bearers of weapons; He that accepts the flowery and leafy offerings made to Him by His worshippers; He that has subdued all his passions and grinds all His foes; He that has none to walk before Him; He that has four horns; He that is the elder brother of Gada (DCCLVI--DCCLXIV); He that has four arms; He from whom the four Purushas have sprung; He that is the refuge of the four modes of life and the four orders of men; He that is of four souls (Mind, Understanding, Consciousness, and Memory); He from whom spring the four objects of life, viz., Righteousness, Wealth, Pleasure, and Emancipation; He that is conversant with the four Vedas; He that has displayed only a fraction of His puissance (DCCLXV--DCCLXXII); He that sets the wheel of the world to revolve round and round; He whose soul is dissociated from all worldly attachments; He that is incapable of being vanquished; He that cannot be transcended; He that is exceedingly difficult of being attained; He that is difficult of being approached; He that is difficult of access; He that is difficult of being brought within the heart (by even Yogins); He that slays even the most powerful foes (among the Danavas) (DCCLXXIII--DCCLXXXI); He that has beautiful limbs; He that takes the essence of all things in the universe; He that owns the most beautiful warp and woof (for weaving this texture of fabric of the universe); He that weaves with ever-extending warp and woof; He whose acts are done by Indra; He whose acts are great; He who has no acts undone; He who has composed all the Vedas and scriptures (DCCLXXXII--DCCLXXXIX); He whose birth is high; He that is exceedingly handsome; He whose heart is full of commiseration; He that has precious gems in His navel; He that has excellent knowledge for His eye; He that is worthy of worship by Brahman himself and other foremost ones in the universe; He that is giver of food; He that assumed horns at the time of the universal dissolution; He that has always subjugated His foes most wonderfully; He that knows all things; He that is ever victorious over those that are of irresistible prowess (DCCXC--DCCXCIX); He whose limbs are like gold; He that is incapable of being agitated (by wrath or aversion or other passion); He that is Master of all those who are masters of all speech; He that is the deepest lake; He that is the deepest pit; He that transcends the influence of Time; He in whom the primal elements are established (DCCC--DCCCVI); He that gladdens the earth; He that grants fruits which are as agreeable as the Kunda flowers (Jasmim pubescens, Linn); He that gave away the earth unto Kasyapa (in His incarnation as Rama); He that extinguishes the three kinds of misery (mentioned in the Sankhya philosophy) like a rain-charged cloud cooling
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the heat of the earth by its downpour; He that cleanses all creatures; He that has none to urge Him; He that drank nectar; He that has an undying body; He that is possessed of omniscience; He that has face and eyes turned towards every direction (DCCCVIII--DCCCXVI); He that is easily won (with, that is, such gifts as consist of flowers and leaves); He that has performed excellent vows; He that is crowned with success by Himself; He that is victorious over all foes; He that scorches all foes; He that is the ever-growing and tall Banian that overtops all other trees; He that is the sacred fig tree (Ficus glomerata, Willd); He that is the Ficus religiosa; (or, He that is not durable, in consequence of His being all perishable forms in the universe even as he is all the imperishable forms that exist); He that is the slayer of Chanura of the Andhra country (DCCCXVII--DCCCXXV); He that is endued with a thousand rays; He that has seven tongues (in the forms of Kali, Karali, etc.); He that has seven flames (in consequence of His being identical with the deity of fire); He that has seven horses for bearing His vehicle; (or, He that owns the steed called Sapta); He that is formless; He that is sinless: He that is inconceivable; He that dispels all fears; He that destroys all fears (DCCCXXVI--DCCCXXXIV); He that is minute; He that is gross; He that is emaciated; He that is adipose; He that is endued with attributes; He that transcends all attributes; He that is unseizable; He that suffers Himself to be easily seized (by His worshippers); He that has an excellent face; He that has for His descendants the people of the accidental regions; He that extends the creation consisting of the fivefold primal elements (DCCCXXXV--DCCCXLVI); He that bears heavy weights (in the form of Ananta); He that has been declared by the Vedas; He that is devoted to Yoga; He that is the lord of all Yogins; He that is the giver of all wishes; He that affords an asylum to those that seek it; He that sets Yogins to practise Yoga anew after their return to life upon the conclusion of their life of felicity in heaven; He that invests Yogins with puissance even after the exhaustion of their merits; He that has goodly leaves (in the form of the Schhandas of the Vedas, Himself being the tree of the world); He that causes the winds to blow (DCCCXLVII--DCCCLVI); He that is armed with the bow (in the form of Rama); He that is conversant with the science of arms; He that is the rod of chastisement; He that is chastiser; He that executes all sentences of chastisement; He that has never been vanquished; He that is competent in all acts; He that sets all persons to their respective duties; He that has none to set Him to any work; He that has no Yama to slay Him (DCCLVII--DCCCLXVI); He that is endued with heroism and prowess; He that has the attribute of Sattwa (Goodness); He that is identical with Truth; He that is devoted to Truth and Righteousness; He that is sought by those who are resolved to achieve emancipation; (or, He towards whom the universe proceeds when the dissolution comes); He that deserves to have all objects which His
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worshippers present unto Him; He that is worthy of being adored (with hymns and flowers and other offering of reverence); He that does good to all; He that enhances the delights of all (DCCCLXVII--DCCCLXV); He whose track is through the firmament; He that blazes forth in His own effulgence; He that is endued with great beauty; He that eats the offerings made on the sacrificial fire; He that dwells everywhere and is endued with supreme puissance; He that sucks the moisture of the earth in the form of the Sun; He that has diverse desires; He that brings forth all things; He that is the parent of the universe; He that has the Sun for His eye (DCCCLXXVI--DCCCLXXXV); He that is Infinite; He that accepts all sacrificial offerings; He that enjoys Prakriti in the form of Mind; He that is giver of felicity; He that has taken repeated births (for the protection of righteousness and the righteous); He that is First-born of all existent things; He that transcends despair (in consequence of the fruition of all His wishes); He that forgives the righteous when they trip; He that is the foundation upon which the universe rests; He that is most wonderful (DCCCLXXXVI--DCCCXCV); He that is existent from the beginning of Time; He that has been existing from before the birth of the Grandsire and others; He that is of a tawny hue; (or, He that discovers or illumines all existent things by His rays); He that assumed the form of the great Boar; He that exists even when all things are dissolved; He that is the giver of all blessings; He that creates blessings; He that is identifiable with all blessings; He that enjoys blessings; He that is able to scatter blessings (DCCCXXI--CMV); He that is without wrath; He that lies ensconced in folds (in the form of the snake Sesha); (or, He that is adorned with ear-rings); He that is armed with the discus; He that is endued with great prowess; He whose sway is regulated by the high precepts of the Srutis and the Smritis; He that is incapable of being described by the aid of speech; He whom the Vedantas have striven to express with the aid of speech; He that is the dew which cools those who are afflicted with the three kinds of grief; He that lives in all bodies, endued with the capacity of dispelling darkness (CMVI--CMXIV); He that is divested of wrath; He that is well-skilled in accomplishing all acts by thought, word, and deed; He that can accomplish all acts within the shortest period of time; He that destroys the wicked; He that is the foremost of all forgiving persons; He that is foremost of all persons endued with knowledge; He that transcends all fear; He whose names and feats, heard and recited, lead to Righteousness (CMXV--CMXXII), He that rescues the Righteous from the tempestuous ocean of the world; He that destroys the wicked; He that is Righteousness; He that dispels all evil dreams; He that destroys all bad paths for leading His worshippers to the good path of emancipation; He that protects the universe by staying in the attribute of Sattwa; He that walks along the good path; He that is Life; He that exists overspreading the universe (CMXXIII--CMXXXI); He that is of infinite forms; He that is endued with infinite
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prosperity; He that has subdued wrath; He that destroys the fears of the righteous; He that gives just fruits, on every side, to sentient beings according to their thoughts and acts; He that is immeasurable Soul; He that bestows diverse kinds of fruits on deserving persons for their diverse acts; He that sets diverse commands (on gods and men); He that attaches to every act its proper fruit (CMXXXII--CMXL); He that has no beginning; He that is the receptacle of all causes as well as of the earth; He that has the goddess of Prosperity ever by his side; He that is the foremost of all heroes; He that is adorned with beautiful armlets; He that produces all creatures; He that is the original cause of the birth of all creatures; He that is the terror of all the wicked Asuras; He that is endued with terrible prowess (CMXLI--CMXLIX); He that is the receptacle and abode of the five primal elements; He that gulps down His throat all creatures at the time of the universal dissolution; He whose smile is as agreeable as the sight of flowers; (or, He who laughs in the form of flowers); He that is always wakeful; He that stays at the head of all creatures; He whose conduct consists of those acts which the Righteous do; He that revives the dead (as in the case of Parikshit and others); He that is the initial syllable Om; He that has ordained all righteous acts (CML--CMLVIII); He that displays the truth about the Supreme Soul; He that is the abode of the five life-breaths and the senses; He that is the food which supports the life of living creatures; He that causes all living creatures to live with the aid of the life-breath called Prana; He that is the great topic of every system of philosophy; He that is the One Soul in the universe; He that transcends birth, decrepitude, and death (CMLIX--CMLXV); He that rescues the universe in consequence of the sacred syllable Bhuh, Bhuvah, Swah, and the others with which Homa offerings are made; He that is the great rescuer; He that is the sire of all; He that is the sire of even the Grandsire (Brahman); He that is of the form of Sacrifice; He that is the Lord of all sacrifices (being the great deity that is adored in them); He that is the sacrificer; He that has sacrifices for his limbs; He that upholds all sacrifices (CMLXXVI--CMLXXXV); He that protects sacrifices; He that has created sacrifices; He that is the foremost of all performers of sacrifices; He that enjoys the rewards of all sacrifices; He that causes the accomplishment of all sacrifices; He that completes all sacrifices by accepting the full libation at the end; He that is identical with such sacrifices as are performed without desire of fruit; He that is the food which sustains all living creatures; He that is also the eater of that food (CMLXXVI--CMLXXXIV); He that is Himself the cause of His existence; He that is self-born; He that penetrated through the solid earth (and repairing to the nether regions slew Hiranyaksha and others); He that sings the Samans; He that is the delighter of Devaki; He that is the creator of all; He that is the Lord of the earth; He that is the destroyer of the sins of his worshippers (CMLXXXV--CMXXCII); He that bears the conch (Panchajanya) in His hands; He that bears the sword of
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knowledge and illusion; He that sets the cycle of the Yugas to revolve ceaselessly; He that invests Himself with consciousness and senses; He that is endued with the mace of the most solid understanding. He that is armed with a car-wheel; He that is incapable of being agitated; He that is armed with all kinds of weapons (CMXCIII--M). Om, salutations to Him!
'Even thus have I recited to thee, without any exception, the thousand excellent names of the high-souled Kesava whose glory should always be sung That man who hears the names every day or who recites them every day, never meets with any evil either here or hereafter. If a Brahmana does this he succeeds in mastering the Vedanta; if a Kshatriya does it, he becomes always successful in battle. A Vaisya, by doing it, becomes possessed of affluence, while a Sudra earns great happiness. If one becomes desirous of earning the merit of righteousness, one succeeds in earning it (by hearing or reciting these names). If it is wealth that one desires, one succeeds in earning wealth (by acting in this way). So also the man who wishes for enjoyments of the senses succeeds in enjoying all kinds of pleasures, and the man desirous of offspring acquires offspring (by pursuing this course of conduct). That man who with devotion and perseverance and heart wholly turned towards him, recites these thousand names of Vasudeva every day, after having purified himself, succeeds in acquiring great fame, a position of eminence among his kinsmen, enduring prosperity, and lastly, that which is of the highest benefit to him (viz., emancipation itself). Such a man never meets with fear at any time, and acquires great prowess and energy. Disease never afflicts him; splendour of complexion, strength, beauty, and accomplishments become his. The sick become hale, the afflicted become freed from their afflictions; the affrighted become freed from fear, and he that is plunged in calamity becomes freed from calamity. The man who hymns the praises of that foremost of Beings by reciting His thousand names with devotion succeeds in quickly crossing all difficulties. That mortal who takes refuge in Vasudeva and who becomes devoted to Him, becomes freed of all sins and attains to eternal Brahma. They who are devoted to Vasudeva have never to encounter any evil. They become freed from the fear of birth, death, decrepitude, and disease. That man who with devotion and faith recites this hymn (consisting of the thousand names of Vasudeva) succeeds in acquiring felicity of soul, forgiveness of disposition, Prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy, nor cupidity, nor evil understanding ever appears in those men of righteousness who are devoted to that foremost of beings. The firmament with the sun, moon and stars, the welkin, the points of the compass, the earth and the ocean, are all held and supported by the prowess of the high-souled Vasudeva. The whole mobile and immobile universe with the deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under the sway of Krishna. The senses, mind, understanding, life, energy,
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strength and memory, it has been said, have Vasudeva for their soul. Indeed, this body that is called Kshetra, and the intelligent soul within, that is called the knower of Kshetra, also have Vasudeva for their soul. Conduct (consisting of practices) is said to be the foremost of all topics treated of in the scriptures. Righteousness has conduct for its basis. The unfading Vasudeva is said to be the lord of righteousness. The Rishis, the Pitris, the deities, the great (primal) elements, the metals, indeed, the entire mobile and immobile universe, has sprung from Narayana. Yoga, the Sankhya Philosophy, knowledge, all mechanical arts, the Vedas, the diverse scriptures, and all learning, have sprung from Janardana. Vishnu is the one great element or substance which has spread itself out into multifarious forms. Covering the three worlds, He the soul of all things, enjoys them all. His glory knows no diminution, and He it is that is the Enjoyer of the universe (as its Supreme Lord). This hymn in praise of the illustrious Vishnu composed by Vyasa, should be recited by that person who wishes to acquire happiness and that which is the highest benefit (viz., emancipation). Those persons that worship and adore the Lord of the universe, that deity who is inborn and possessed of blazing effulgence, who is the origin or cause of the universe, who knows on deterioration, and who is endued with eyes that are as large and beautiful as the petals of the lotus, have never to meet with any discomfiture.'"

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Footnotes

327:1 The Hindu sages never attempt to speculate on the original creation of the universe. Their speculations, however, are concerned with what is called Avantara srishti or that creation which springs forth with the awakening of Brahman. Creation and Destruction have occurred ceaselessly and will occur ceaselessly. The original creation is impossible to conceive as Eternity cannot have a beginning.
328:1 Putatman means, of cleansed Soul. This implies that though He is the Lord or ruler of all existent objects, yet He is dissociated from them The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the nine-doored mansion, i.e., the body. Sakshi or Witness implies that He sees all things directly, without any medium obstructing His vision. Kshetrajna implies the Chit lying within the body and who knows the body; however, being inert, is not cognisant of the Chit it holds.
328:2 He is called Yoga because of the mind resting upon Him while it is in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of Prakriti or original Nature. All things have sprung from the union of Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha and is their Lord. Narasinghavapu--He assumed the human form with a lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.
328:3 Sarva implies the source of all existent and non-existent things and that in which all existent and non-existent things become merged at the universal dissolution. Sambhava signifies Him who takes birth at His own will. Acts cannot touch him. The birth of all other beings is determined by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc. sambhavami yuge yuge. Bhuvana means one who attaches to acts their respective fruits i.e., he in consequence of whom the weal and woe of all creatures flow as due to acts.
328:4 Sambhu implies one whose birth has not been determined by extraneous circumstances, or other influences than his own wish, the birth of all other creatures being determined by forces extraneous to themselves. Aditya may also mean the foremost one among the deities especially called the Adityas. They are twelve in number. Dhatri p. 329 may also imply one who upholds everything in the universe by multiplying Himself infinitely. Dhaturuttama may, besides, signify one who as Chit is superior to all elements like Earth, Water, etc., which constitute all that is not-Chit.
329:1 Aprameya is, literally, immeasurable. Sankara thus explains it: He has no such attributes as sound, etc; in consequence of this He is not an object of direct perception by the sense; nor can He be an object of inference, in consequence of there being nothing to which belong the same attributes as His, etc. His inconceivability is the foundation of His immeasurableness. Hrishikesa is regarded by European scholars as a doubtful word. The Hindu commentators do not regard it so. It implies the lord of the senses i.e., One who has his sense under complete control. Or, it may mean One who sways the sense of others, i.e., causes them to exercise their functions. Sankara proposes another meaning, viz. He that is the form of the Sun or the Moon and as such, the rays of light emanating from those luminaries and gladdening all creatures, are the hairs on His head. Manu is another name for Mantra or sacred words having great efficacy.
329:2 Krishna is one of the foremost names of the supreme God-head. It means One who is always in transports of joy. It is derived from krish which implies to be, and na meaning final Emancipation or cessation of existence; the compound probably means One in whom every attribute has been extinguished; hence, absence of change, of sorrow, of gift, etc., or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being of the hue of polished copper. Pratardana, according to Sankara, means the killer of all creatures. Others take it as implying one who destroys the cheerlessness of his worshippers. Prabhuta is One who is Great or Vast in consequence of Knowledge, Puissance, Energy, and Renunciation, etc.; Pavitram, Mangalam, Param should be taken as one name, although each of them has a separate meaning.
329:3 Pranada is interpreted variously. It may mean He that causes the life-breaths to operate; He that, as Time suspends the life-breaths (i.e., kills all creatures); He that connects the life-breaths (i.e., set them a-going when threatened with extinction; hence, healer of diseases). Prana implies He who is the cause of the life of every living creature being Himself, as it were, the life-breath that inspires them. Hiranyagarbha signifies He that is identical with the Grandsire. Bhugarbha is one who has the Earth for his abdomen, implying that all things on Earth are in His abdomen.
330:1 Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in consequence of the possession of such attributes as Sarira, Indriya, etc. But the Supreme God-head is nothing but soul. He rests on his own true nature or essence without requiring anything extraneous like the deities or human beings whereon to live or exist,
330:2 Aha is the day; He is so called because of Jiva being, as it were, awakened when he goes to Him. As long as Jiva is at a distance from Him, he is steeped in the sleep of Avidya or Nescience (a happy word which Professor Max Muller has coined) Samvatsara or the year He is so called because Time is His essence. Vyala--He is a huge and fierce snake that inspires dread.
330:3 Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He that showers blessings upon His worshippers and causes all His foes to tremble with fear.
338:1 Vishnu is supposed to be within the constellation called Sisumara or the Northern Bear. The stars, without changing their places per se, seem to revolve round this point within the constellation named.
338:2 In India, no man should worship the deities, with a full stomach. Indeed, one must abstain from every kind of food and drink if one has to worship the deities formally.
340:1 Rama of Bhrigu's race went to Mahadeva for acquiring the science of arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in battle, at which his preceptor, gratified with him, made him a present of his own battle-axe, wherewith the regenerate here exterminated the Kshatriyas for full one and twenty times.
342:1 Many of these words beginning with Mahat represent Krishna's own words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices; I am the foremost of sacrificers,' etc.
343:1 Referring to Hanumat and others among the apes that Rama led against Ravana.
343:2 The universe consists of Soul and Not-soul. Jiva, when cased in matter or Not-soul takes Not-soul for himself, in his ignorance. In fact until true knowledge is attained, the body is taken for self.

 

Book 13
Chapter 150

 

 

 1 kāryate yac ca kriyate sac cāsac ca kṛtaṃ tataḥ
      tatrāśvasīta satkṛtvā asatkṛtvā na viśvaset
  2 kāla evātra kālena nigrahānugrahau dadat
      buddhim āviśya bhūtānāṃ dharmārtheṣu pravartate
  3 yadā tv asya bhaved buddhir dharmyā cārthapradarśinī
      tadāśvasīta dharmātmā dṛḍhabuddhir na viśvaset
  4 etāvan mātram etad dhi bhūtānāṃ prājñalakṣaṇam
      kālayukto 'py ubhaya vic cheṣam arthaṃ samācaret
  5 yathā hy upasthitaiśvaryāḥ pūjayante narā narān
      evam evātmanātmānaṃ pūjayantīha dhārmikāḥ
  6 na hy adharmatayā dharmaṃ dadyāt kālaḥ kathaṃ cana
      tasmād viśuddham ātmānaṃ jānīyād dharmacāriṇam
  7 spraṣṭum apy asamartho hi jvalantam iva pāvakam
      adharmaḥ satato dharmaṃ kālena parirakṣitam
  8 kāryāv etau hi kālena dharmo hi vijayāvahaḥ
      trayāṇām api lokānām āloka karaṇo bhavet
  9 tatra kaś cin nayet prājño gṛhītvaiva kare naram
      uhyamānaḥ sa dharmeṇa dharme bahu bhayac chale

 

SECTION CL

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that art conversant with all branches of knowledge, what is that subject of silent recitation by reciting which every day one may acquire the merit of righteousness in a large measure? What is that Mantra for recitation which bestows success if recited on the occasion of setting out on a journey or in entering a new building, or at the commencement of any undertaking, or on the occasion of sacrifices in honour of the deities or of the Pitris? It behoveth thee to tell me what indeed, what Mantra it is, which propitiates all malevolent influences, or leads to prosperity or growth, or protection from evil, or the destruction of foes, or the dispelling of fears, and which, at the same time, is consistent with the Vedas.'
"Bhishma said, 'Hear, O king, with concentrated, attention, what that Mantra is which was declared by Vyasa. It was ordained by Savitri and is possessed of great excellence. It is capable of cleansing a person immediately of all his sins. Hear, O sinless one, as I recite to thee the ordinances in respect of that Mantra. Indeed, O chief of the
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sons of Pandu, by listening to those ordinances, one becomes cleansed of all one's sins. One who recites this Mantra day and night becomes never stained by sin. I shall now declare it to thee what that Mantra is. Do thou listen with concentrated attention. Indeed, the man that hears it becomes endued with long life, O prince, and attaining to the fruition of all his wishes, sports in felicity both here and hereafter. This Mantra, O king, was daily recited by the foremost of royal sages devoted to the practice to Kshatriya duties and steadily observant of the vow of truth. Indeed, O tiger among kings, those monarchs who, with restrained senses and tranquil soul, recite this Mantra every day, succeed in acquiring unrivalled prosperity--Salutations to Vasishtha of high vows after having bowed with reverence unto Parasara, that Ocean of the Vedas! Salutations to the great snake Ananta, and salutations to all those who are crowned with success, and who are of unfading glory! Salutations to the Rishis, and unto Him that is the Highest of the High, the god of gods, and the giver of boons unto all those that are foremost. Salutations unto Him of a thousand heads, Him that is most auspicious, Him that has a thousand names, viz., Janardana! Aja. Ekapada, Ahivradhna, the unvanquished Pinakin, Rita Pitrirupa, the three-eyed Maheswara, Vrishakapi, Sambhu, Havana, and Iswara--these are the celebrated Rudras, eleven in number, who are the lords of all the worlds. Even these eleven high-souled ones have been mentioned as a hundred in the Satarudra (of the Vedas). Ansa, Bhaga, Mitra, Varuna the lord of waters, Dhatri, Aryaman, Jayanta, Bhaskara, Tvashtri, Pushan, Indra and Vishnu, are said to comprise a tale of twelve. These twelve are called Adityas and they are the sons of Kasyapa as the Sruti declares. Dhara, Dhruva, Some, Savitra. Anila, Anala, Pratyusha, and Prabhava, are the eight Vasus named in the scriptures, Nasataya and Dasra are said to be the two Aswins. They are the sons of Martanda born of his spouse Samjna, from whose nostrils they came out. After this I shall recite the names of those who are the witnesses of all acts in the worlds. They take note of all sacrifices, of all gifts, of all good acts. Those lords among the deities behold everything although they are invisible. Indeed, they behold all the good and bad acts of all beings. They are Mrityu, Kala, the Viswedevas, the Pitris endued with forms, the great Rishis possessed of wealth of penances, the Munis, and others crowned with success and devoted to penances and emancipation. These of sweet smiles, bestow diverse benefits upon those men that recite their names. Verily, endued with celestial energy, they bestow diverse regions of felicity created by the Grandsire upon such men. They reside in all the worlds and attentively note all acts. By reciting the names of those lords of all living creatures, one always becomes endued with righteousness and wealth and enjoyments in copious measure. One acquires hereafter diverse regions of auspiciousness and felicity created by the Lord of the universe. These three and thirty deities, who are the lords of all beings
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as also Nandiswara of huge body, and that pre-eminent one who has the bull for the device on his banner, and those masters of all the worlds, viz., the followers and associates of him called Ganeswara, and those called Saumyas, and called the Rudras, and those called the Yogas, and those that are known as the Bhutas, and the luminaries in the firmament, the Rivers, the sky, the prince of birds (viz., Garuda), all those persons on earth who have become crowned with success in consequence of their penances and who are existing in an immobile or mobile form, the Himavat, all the mountains, the four Oceans, the followers and associates of Bhava who are possessed of prowess equal to that of Bhava himself, the illustrious and ever-victorious Vishnu, and Skanda, and Ambika,--these are the great souls by reciting whose name with restrained senses, one becomes cleansed of all sins. After this I shall recite the names of those foremost Rishis who are known as Manavas. They are Yavakrita, and Raibhya, and Arvavasu, and Paravasu, and Aushija, and Kakshivat, and Vala the son of Angiras. Then comes Kanwa the son of the Rishi Medhatithi, and Varishada. All these are endued with the energy of Brahma and have been spoken of (in the scriptures) as creators of the universe. They have sprung from Rudra and Anala and the Vasus. By reciting their names people obtain great benefits. Indeed, by doing good deeds on earth, people sport in joy in heaven, with the deities. These Rishis are the priests of Indra. They live in the east. That man who, with rapt attention, recites the names of these Rishis, succeeds in ascending to the regions of Indra and obtaining great honours there. Unmachu, Pramchu, Swastyatreya of great energy, Dridhavya, Urdhvavahu, Trinasoma, Angiras, and Agastya of great energy, the son of Mitravaruna,--these seven are the Ritwiks of Yama the king of the dead, and dwell in the southern quarter. Dridheyu and Riteyu, and Pariyadha of great fame, and Ekata, and Dwita, and Trita--the last three endued with splendour like that of the sun,--and Atri's son of righteous soul, viz., the Rishi Saraswata,--these seven who had acted as Ritwiks in the great sacrifice of Varuna--have taken up their abodes in the western quarter. Atri, the illustrious Vasishtha, the great Rishi Kasyapa, Gotama, Bharadwaja, Viswamitra, the son of Kusika, and Richika's fierce son Jamadagni of great energy,--these seven are the Ritwiks of the Lord of treasures and dwell in the northern quarter. There are seven other Rishis that live in all directions without being confined to any particular one. They, it is, who are the inducers of fame and of all this beneficial to men, and they have been sung as the creators of the worlds. Dharma, Kama, Kala, Vasu, Vasuki, Ananta, and Kapila,--these seven are the upholders of the world. Rama, Vyasa, Drona's son Aswatthaman, are the other Rishis (that are regarded as the foremost). These are the great Rishis as distributed into seven groups, each group consisting of seven. They are the creators of that peace and good that men enjoy. They are said to be
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the Regents of the several points of the compass. One should turn one's face to that direction in which one of these Rishis live if one wishes to worship him. Those Rishis are the creators of all creatures and have been regarded as the cleansers of all. Samvarta, Merusavarna, the righteous Markandeya, and Sankhya and Yoga, and Narada and the great Rishi Durvasa,--these are endued with severe penance and great self-restraint, and are celebrated over the three worlds. There are others who are equal to Rudra himself. They live in the region of Brahman. By naming them with reverence a sonless man obtains a son, and a pool man obtains wealth. Indeed, by naming them, one acquires success in religion, and wealth and pleasure. One should also take the name of that celebrated king who was Emperor of all the earth and equal to a Prajapati, viz., that foremost of monarchs, Prithu, the son of Vena. The earth became his daughter (from love and affection). One should also name Pururavas of the Solar race and equal unto Mahendra himself in prowess. He was the son of Ila and celebrated over the three worlds. One should, indeed, take the name of that dear son of Vudha. One should also take the name of Bharata, that hero celebrated over the three worlds. He also who in the Krita age adored the gods in a grand Gomedha sacrifice, viz., Rantideva of great splendour, who was equal unto Mahadeva himself, should be named. Endued with penances, possessed of every auspicious mark, the source of every kind of benefit to the world, he was the conqueror of the universes. One should also take the name of the royal sage Sweta of illustrious fame. He had gratified the great Mahadeva and it was for his sake that Andhaka was slain. One should also take the name of the royal sage Bhagiratha of great fame, who, through the grace of Mahadeva, succeeded in bringing down the sacred river from heaven (for flowing over the earth and cleansing all human beings of their sins). It was Bhagiratha who caused the ashes of the sixty thousand sons of Sagara to be overflowed with the sacred waters of Ganga and thereby rescued them from their sin. Indeed, one should take the names of all these that were endued with the blazing effulgence of fire, great beauty of person, and high energy. Some of them were of awe-inspiring forms and great might. Verily, one should take the names of these deities and Rishis and kings, those lords of the universe,--who are enhancers of fame. Sankhya, and Yoga which is highest of the high, and Havya and Kavya and that refuge of all the Srutis, viz., Supreme Brahma, have been declared to be the sources of great benefit to all creatures. These are sacred and sin-cleansing and have been spoken of very highly. These are the foremost of medicines for allaying all diseases, and are the inducers of the success in respect of all deeds. Restraining one's senses, one should, O Bharata, take the names of these, morning and evening. It is these that protect. It is these that shower rain. It is these that shine and give light and heat. It is these that blow. It is these that create all things. These are regarded
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as the foremost of all, as the leaders of the universe, as highly clever in the accomplishment of all things, as endued with forgiveness, as complete masters of the senses. Indeed, it has been said that they dispel all the evils to which human beings are subject. These high-souled ones are the witnesses of all good and bad deeds. Rising up in the morning one should take their names, for by this, one is sure to acquire all that is good. He who takes the names of them becomes freed from the fear of fires and of thieves. Such a man never finds his way obstructed by any impediment. By taking the names of these high-souled ones, one becomes free from bad dreams of every kind. Cleared from every sin, such men take birth in auspicious families. That regenerate person who, with restrained senses, recites these names on the occasions of performing the initiatory rites of sacrifices and other religious observances, becomes, as the consequence thereof, endued with righteousness, devoted to the study of the soul, possessed of forgiveness and self-restraint, and free from malice. If a man that is afflicted with disease recites them, he becomes freed from his sin in the form of disease. By reciting them within a house, all evils are dispelled from the inmates. By reciting them within a field, the growth is helped of all kinds of crops. Reciting them at the time of setting out on a journey, or while one is away from one's home, one meets with good fortune. These names lead to the protection of one's own self, of one's children and spouses, of one's wealth, and of one's seeds, and plants. The Kshatriya who recites these names at the time of joining a battle sees destruction overtake his foes and good fortune crown him and his party. The man who recites these names on the occasions of performing the rites in honour of the deities or the Pitris, helps the Pitris and deities eat the sacrificial Havya and Kavya. The man that recites them becomes freed from fear of diseases and beasts of prey, of elephants and thieves. His load of anxiety becomes lightened, and he becomes freed from every sin. By reciting these excellent Savitri Mantras on board a vessel, or in a vehicle, or in the courts of kings, one attains to high success. There where these Mantras are recited, fire does not burn wood. There children do not die, nor snakes dwell. Indeed, at such places, there can be no fear of the king, nor of Pisachas and Rakshasas. 1 Verily, the man who recites these Mantras ceases to have any fear of fire or water or wind or beasts of prey. These Savitri Mantras, recited duly, contribute to the peace and well-being of all the four orders. Those men who recite them with reverence become freed from every sorrow and at last attain to a high end. Even these are the results achieved by them that recite these Savitri Mantras which are of the form of Brahma. That man who recites these Mantras in the midst of kine sees his kine become fruitful. Whether when setting
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out on a journey, or entering a house on coming back, one should recite these Mantras on every occasion. These Mantras constitute a great mystery of the Rishis and are the very highest of those which they silently recite. Even such are these Mantras unto them who practise the duty of recitation and pour libations on the sacrificial fire. This that I have said unto thee is the excellent opinion of Parasara. It was recited in former days unto Sakra himself. Representing as it does Truth or Eternal Brahman. I have declared it in full to thee. It constitutes that heart of all creatures, and is the highest Sruti. All the princes of the race of Soma and of Surya, viz., the Raghavas and the Kauravas, recite these Mantras every day after having purified themselves, These constitute the highest end of human creatures. There is rescue from every trouble and calamity in the daily recitation of the names of the deities of the seven Rishis, and of Dhruva. Indeed, such recitation speedily frees one from distress. The sages of olden times, viz., Kasyapa, Gotama, and others, and Bhrigu Angiras and Atri and others, and Sukra, Agastya, and Vrihaspati, and others, all of whom are regenerate Rishis, have adored these Mantras. Approved of by the son of Bharadwaja, these Mantras were attained by the sons of Richika. Verily, having acquired them again from Vasishtha, Sakra and the Vasus went forth to battle and succeeded in subjugating the Danavas. That man who makes a present of a hundred kine with their horns covered with plates of gold unto a Brahmana possessed of much learning and well-conversant with the Vedas, and he who causes the excellent Bharata story to be recited in his house every day, are said to acquire equal merits. By reciting the name of Bhrigu one's righteousness becomes enhanced. By bowing to Vasishtha one's energy become enhanced. By bowing unto Raghu, one becomes victorious in battle. By reciting the praises of the Aswins, one becomes freed from diseases. I have thus, O king, told thee of the Savitri Mantras which are identical with eternal Brahman. If thou wishest to question me on any other topic thou mayst do so. I shall, O Bharata, answer thee.'"


(My humble salutations to the lotus feet of Sreeman Brahmsri K M Ganguli ji for the collection)